Pillars of worship
Worship is based on three pillars:
- Love.
- Fear.
-Hope.
Some scholars have maintained that they are four:
-Love.
-Veneration [of Allah Almighty].
-Fear.
-Hope.
Actually, there is no contradiction between the previous two opinions. This is because hope springs from love since a person has no hope except in those he loves. Likewise, fear springs from veneration since a person fears none except a great thing.
Allah Almighty praised the Prophets and Messengers who worshiped Him through fear and hope. He says in the Qur’an:
Indeed, they used to hasten to good deeds and supplicate Us in hope and fear, and they were to Us humbly submissive. [Al-’Anbiya’:90]
Likewise, Allah praised His believing servants who maintain hope and fear in His words:
Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord. [Az-Zumar:9]
and they hope for His mercy and fear His punishment. [Al-Isra’:57]
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They arise from [their] beds; they supplicate their Lord in fear and aspiration, and from what We have provided them, they spend. [As-Sajda:16]
And invoke Him in fear and aspiration. [Al-’Araf:56]
The above verses illustrate how the Prophets, Messengers and believing servants of Allah worship Him. So, whoever is better than them and perfect in his worship? Is the supplication of anyone other than them accepted? Of course no. This is because fear and hope are connected. Both of them are the key to Paradise and salvation from Hell fire.
If we to ask a believer the reason why he refrains from committing adultery [zina] although he is able to do it, he will immediately answer: “I fear Allah and hope for His reward.” If we to ask a believer the reason why he observes the five obligatory prayers, he will immediately answer: “I fear Allah and hope for His reward.”
A believer may love anything other than Allah; however, he does not fear it and vice versa. However, fear and hope must be together when it comes to Allah the Exalted. We have to love and fear Allah at the same time. Thus, a believer must bring together love, fear, hope and veneration.
It is not enough to worship Allah through love alone:
Worshipping Allah through love alone is not enough and erroneous. This is because it is void of venerating and fearing Allah Almighty. A believer who depends on love only in worshipping Allah does not refrain from committing prohibited actions; rather, he does not give heed to Allah’s commands claiming that a lover does not torture his beloved. The Jews and Christians said the same in the Qur’an: “But the Jews and the Christians say, “We are the children of Allah and His beloved.” [Al-Ma’ida:18]
The excessive Sufis says: “We worship Allah but not out of fearing His punishment or hoping for His reward; rather, we worship Him out of love.”
Undoubtedly, this is an erroneous path and corrupted method that have evil consequences. This include, feeling secure from the plan of Allah which leads to leaving the religion. A person who excessively indulges in sins while seeking the mercy of Allah without repentance falls into illusion, arrogance and fake hope.
Likewise, depending on fear only in worshipping Allah without having love or hope is erroneous. Rather, it is invalid and corrupted. This is typically the methodology
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followed by the Kharijites who do not maintain love in their worship to Allah and thus they do not find pleasure or desire in worshipping Allah. Therefore, they see the Creator as a tyrant ruler or oppressor which consequently brings about despair and losing faith in Allah’s mercy. This ultimately leads to disbelief and thinking bad in Allah. Allah Almighty says in the Qudsi hadith: “I am as My servant thinks of Me and I am with him wherever He remembers Me[1].”
Jabir (may Allah be pleased with him) narrated that he heard the Messenger of Allah (peace and blessings be upon him) saying three days before his death: “No one of you should die unless he thinks well of Allah Almighty.[2]”
Thinking well of Allah is the catalyst for working hard which necessitates answering one’s supplication, accepting repentance, forgiveness of sins and reward for doing good deeds. However, insisting on committing sins while thinking well of Allah that He will forgive, answer the supplication and give reward is nothing but ignorance, arrogance and foolishness.
A believing worshipper must love Allah other than anything else; he must venerate Allah other than anything else. Hope necessitates fearing Allah or it becomes secure; fear necessitates hope or it may become despair. Whenever a person fear another, he runs away form him; but when we fear Allah, we seek refuge in Him as per His words: “So flee to Allah.” [Adh-Dhariyat: 50]
There is a well known statement of the righteous predecessors [Salaf]: “Whoever worships Allah through love only, he is infidel; whoever worships Allah through fear alone, he is a Hirarri; whoever worships Allah through hope alone, he is Murji’; and whoever worships Allah through fear, hope and love is a true believer.[3]”
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[1] Recorded by al-Bukhari in al-Fath (7405) and Muslim (2675).
[2] Recorded by Muslim (2877)
[3]See al-’Ubudiya p.128.
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Worship in Islam : The Meaning of Worship
The concept and purpose of worship in Islam is unparallel to any other religion in existence. It combines the mundane with the spiritual, the individual with the society, and the internal soul with the external body. Worship has a unique role in Islam, and through worship, a person is regarded as a true Muslim who accords his entire life to the Will of God.
The importance of worship may be seen in the fact that it has been prescribed by God in all religions prior to Islam. God said in the Quran:
“And assuredly We have sent among every people a messenger (with the command): worship God…” (Quran 16:36)
Worship in Islam has so many facets that it is difficult to describe them all in words. The most general meaning of worship in Islam is inclusive of everything which is pleasing to God, whether they deal with issues of belief, or deeds of the body. It may include everything a person perceives, thinks, intends, feels, says and does. It also refers to everything that God requires, external, internal or interactive. This includes rituals as well as beliefs, work, social activities, and personal behavior, as human being is a whole, such that every part affects every other.
Worship may be classified into two types:
1) Specific Beliefs, feelings and visible acts of devotion paid in homage to God which He has commanded.
2) All other acts of goodness generally encouraged in the life of a Muslim.
Devotion to God
This facet of worship entails that one fulfill certain deeds which God has commanded in His religion, whether they deal with the inner self or the outer body, and whether they be obligatory or voluntary. This facet of worship is not only limited to following His commandments, however, but it is also inclusive of leaving those things which He has forbidden. Worship in this sense, maybe defined as anything believed, felt, or done as an act of obedience to God.
In this respect, worship may also be called servitude, as it is in essence living one’s life in complete servitude to God, doing what He commands, and avoiding what he forbids, as a slave lives within the will of his master. In essence all creations are slaves of God, whether they like it or not, for they are all subject
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to the laws He has placed within His creation:
“There is none in the heavens and the earth but comes unto the Most Beneficent (God) as an obedient slave.” (Quran 19:93)
“To Him submitted all creatures in the heavens and the earth, willingly or unwillingly.” (Quran 3:83)
But worship differs from servitude in that it must be coupled with love, awe and reverence. No act of obedience is regarded as worship unless it is coupled these feelings; one must love the action and love, hold in awe and have reverence for the One the action is being performed.
For this reason, in discussing this topic, it must be emphasized that worship is a right with is solely for God. Islam adheres to the strictest form of monotheism and does not tolerate that any act of worship be directed towards other than God. It is God alone who demands our obedience, and it is God alone who deserves our love. Any veneration of other deities besides God, whether they be demigods, prophets, angels, saints or martyrs, or their relics, statues or pictures, is considered as a breach in this monotheism, and a person is rendered out of the fold of Islam if committed. Even though one may justify that they venerate saints due to their service to God, or their relics as a remembrance of them, Islam does not differentiate between direct and indirect, or subordinate and superior worship. All worship and acts of veneration, homage and obedience must be offered for God alone.
The Inner Forms of Worship
As mentioned earlier, acts of worship prescribed by God either deal with the inner self or the outer body. Those which deal with the inner self do so with belief and feelings. Humans are commanded to believe in certain ultimate truths, discussed in the articles of faith, and this is the most important aspect of worship. Belief is the basis for what a person feels and does – actions and feelings are a reflection of belief. If a person’s belief in incorrect or weak, it will never produce the desired results in regards to their feelings or actions. For example, if a person incorrectly believes that God has forgiven them their sins due to their mere faith, their belief will not produce the desired feeling of fear which should be present in their heart, nor will this belief cause a person to cease sinning and perform deeds of righteousness.
God has also commanded us to maintain certain feelings in our hearts, both towards God as well as others of His creation. Muslims must love God, fear him, have awe in Him, place their trust in Him, and revere Him. Muslims have also
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been commanded to love their fellow Muslims, to have mercy and compassion towards them, to love righteousness and to hate sin. These are all considered acts of worship of the inner self because they are in essence a fulfillment of the commandments of God; Muslims will be rewarded for fulfilling them.
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Worship in Islam : The Outer Forms of Worship
The Outer Forms of Worship
Throughout history, certain religions, due to their tampering, have placed more emphasis on the inner format of worship, wholly or partially dismissing the importance of the outer, while others have placed more emphasis on apparent and visible acts of rituals, diminishing the value of belief. As mentioned earlier, in Islam, there is no absolute separation between the inner and outer - the inner state produces and ought to produce outer manifestations, and outer conditions and actions have inner consequences. There is certainly a correspondence between the inner and outer state, and each tends to modify the other. All inner intentions lead to equivalent postures and actions. One can often judge a person’s inner state by his outer. A person in despair or fear, for instance, has a certain posture and expression on his face. Conversely, if certain activities or postures are adopted then the equivalent inner state will result.
Visible acts of worship offered to God are fruits of the Muslim’s belief. For this reason, not only does Islam demand that a person believe in the ultimate truths laid out in its doctrine, but it also demands that belief in God produce visible action. It is not enough for one to maintain certain beliefs for salvation, but rather deeds are essential in order for one to be successful in this life and the next.
God has commanded that Muslims fulfill certain commandments throughout the course of their lives, exemplified in the five pillars of Islam. These have been prescribed daily, such as the prayer, and annually, such as the compulsory charity and the fast of Ramadan, or as little as once in a person’s life, such as the Hajj. There are many other acts of worship prescribed in Islam other than the five pillars, some of which are obligatory and others of which are voluntary, their performance left to a Muslim’s discretion.
Though there is a ritual connected with these acts of worship, they should not be mistaken for ritualism or regimentation. Acts of worship must be done with full awareness of what one is doing and awareness of the presence of God. Actions performed mechanically or as habits produce only automatons and do not facilitate spiritual growth.
“It is not righteousness that you turn your faces toward the East or the West, but righteous is he who believes in God and the Last Day and the Angels and the Book and the Prophets, and gives his beloved money to his relatives and the orphans and the needy and for the ransoming of captives and who observes prayer and pays the poor-due; and those who fulfill their promises when they
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have made one, and the patient in poverty and affliction and the steadfast in time of war; it is those who have proved truthful and it is those who are the God-fearing.” (Quran 2:177)
The Purpose and Benefit of Worship
God is not in need of our worship. Worship has been legislated in Islam and all other previous religions for the benefit of humanity, both in the individual and societal sense. Worship is essential for the maintenance of spirituality in the life of Muslims and its growth. Formal worship trains the individual to love his Creator and to develop constant awareness of God. God says:
“O people! Worship your Lord Who has created you and those before you in order that you may be of the God-conscious.” (Quran 2:21)
God also said to Moses:
“…And establish the prayer in order to remember Me.” (Quran 20:14)
Acts of worship serve as a means through which one remembers God and maintains a relationship with Him. Muslims perform prayer a minimum of five times daily in order to maintain this relationship. When a one supplicates, implores, praises God, recites verses from His revelation, which has been called “the Reminder”[1], along with other forms of worship throughout the day, they will gain the sense that the Power and Knowledge of God is present with them at all times, leading them to this sense of God-consciousness.
Worship also creates a strong sense within a Muslim to remove the evil within himself and in the community and environment and to establish the word of God throughout the world. God says:
“…Indeed the prayer prevents one from committing licentious and evil deeds…” (Quran 29:45)
Again, when a person spends his day performing specific acts of worship, they are constantly reminded of the purpose of life and their final end, and this in turn helps them to accord their lives to the Will of God, doing what He is pleased with and avoiding what He dislikes.
One can clearly see the impact worship has on a collective level. Society is merely a conglomeration of individuals, and when individuals are spiritually and morally upright, the society itself will also be upright. Ideally, the society will be one which feels that God is ever-watching over them; one to which
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beneficent acts of kindness will be an inseparable adjective, and sin and vice will be confined and limited.
Although it may seem to some that worship and obedience to God is similar to imprisonment and slavery, the worship of God and servitude to Him actually liberates humans from all types of subjugation. A person break frees from the chains of society, peers, and family, and liberates him to please His One True Lord. This is true freedom that brings about security and contentment. Servitude to God is ultimate source of freedom.
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Worship in Islam : The Comprehensiveness of Worship
As mentioned earlier, the definition of worship in Islam is one which is comprehensive, including everything a person perceives, thinks, intends, feels, says and does. It refers to everything that God requires, external, internal or interactive. This includes rituals as well as beliefs, work, social activities, and personal behavior.
There is a distinction between that which is good, that which is evil and that which is neutral. A good thing is that which is according to the purposes and nature made by God. It leads to harmony and is, therefore, a reward in itself because it removes conflict and suffering. It follows that anything that accords with this must be a form of worship.
This Islamic understanding of worship allows the whole of one’s life to be an act of worship, as long as the objective of that life is the pleasure of God, which is achieved by doing good and refraining from evil. A person can turn everyday activities into acts of worship by purifying his or her intention and sincerely seeking God’s pleasure through these activities. God’s Messenger, may the mercy and blessings of God be upon him, said:
“Helping a person or his belongings onto his mount is an act of charity. A good word is charity. Every step taken on the way to performing prayers is charity. Removing an obstacle from the road is charity.” (Saheeh Al-Bukhari)
Earning a living can be a form of worship The Companions saw a man and were astonished by his hard work and industry. They lamented: “If he were only doing this much work for the sake of God…”
God’s Messenger said:
“If he is working to support his small children, then it is for the sake of God. If he is working to support his elderly parents, then it is for the sake of God. If he is working to occupy himself and keep his desires in check, then it is for the sake of God. If, on the other hand, he is doing so to show off and earn fame, then he is working for the sake of Satan.” (al-Mundhiri, as-Suyuti)
Even the most natural acts can become acts of worship if they are accompanied by the proper intention: God’s Messenger said:
“When one of you approaches his wife, it is an act of charity.” (Saheeh Muslim)
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The same can be said for of eating, sleeping, working and traits of good character, such as truthfulness, honesty, generosity, courage, and humbleness, can become worship through sincere intention and deliberate obedience to God.
In order for these otherwise mundane actions to be counted as acts of worship deserving of divine reward, the following conditions must be met:
A. The action must be accompanied by the proper intention. God’s Messenger said:
“Actions are but by intentions, and a person gets only what he intended.” (Saheeh Al-Bukhari)
B. The action must be lawful in and of itself. If the action is something prohibited, its perpetrator deserves punishment. God’s Messenger said:
“God is pure and good, and He accepts only what is pure and good.” (Saheeh Muslim)
C. The dictates of Islamic Law must be completely observed. Deception, oppression, and iniquity must be avoided. God’s Messenger said:
“He who deceives us is not one of us.” (Saheeh Muslim)
D. The activity should not keep the person from performing his or her religious obligations. God says:
“O you who believe, do not let your wealth and children distract you from the remembrance of God…” (Quran 63:9)
As we see here, the concept of worship in Islam is not restricted to mere monasticism, meditation, or acknowledging the reality in which God has created us, nor is it one based upon mere ritualism and performance of certain actions with no apparent meanings. Rather Islam has combined the inner and the outer and has defined righteousness and placed for it a reward. It is this comprehensiveness of the concept of worship through which humans may fulfill the purpose for which they have been created. God says:
“And I have neither created jinn nor humans, except for My worship.” (Quran 51:56)
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Humans are required to live not according to their subjective desires, automatisms, mental conditioning or according to the dictates of social, political or academic authorities, but in accordance with their cosmic purpose inherent in us: the worship God.
“So set you your face towards the straight religion, the nature (framed by) God with which He has created humankind. No change let there be in the creation of God, that is the straight religion, but most people do not know.” (Quran 30:30)
When one lives their life fulfilling those aspects which God has commanded, leaving those things which God has forbidden, and according each of their actions to the Will of God, their life, from morning until evening, from the time of birth until death, is turned into worship for which they will be rewarded. This was the state of the Prophets, as God says:
“Indeed, my prayer, my sacrifice, my living, and my dying are for God, the Lord of the all that exists.” (Quran 6:162)
When one achieves this state, they come into harmony with the rest of creation and return to their natural state of being, as all others of the creations of God are unconsciously in constant worship of God, as He has said:
“Do you not see that unto God bow down in worship (or submit in service and adoration) whosoever is in the heavens and whosoever is in the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the beasts, and many among mankind…” (Quran 22:18)
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Why people disobey Allaah?
Question
Why people disobey Allah?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, salla Allaahu ‘alayhi wa sallam, is His slave and Messenger.
If you are referring to the reason why people sin, then there are many reasons for this, among which are the following:
1- One’s ignorance of Allaah and of His Names and Attributes, because if one is more knowledgeable of Allaah, he would be more fearful of Him; it is for this reason that the Prophet, sallallaahu ‘alayhi wa sallam, said: “I am the most pious amongst you and the most knowledgeable of Allaah amongst you.” [Al-Bukhaari] This Hadeeth was narrated by ‘Aa’ishah, May Allaah be pleased with her.
2- Being deceived in respect of the forbearance of Allaah and Him giving respite to His Slaves and Him not hastening the punishment for them; Allaah Says (what means):
{And if Allaah were to impose blame on the people for what they have earned, He would not leave upon it [i.e. the earth] any creature. But He defers them for a specified term. And when their time comes, and then indeed Allaah has ever been, of His servants, Seeing.}[Quran 35:45]
3- Weakness of faith and the heedlessness that afflicts the hearts; Allaah Says (what means):
{No! Rather, the stain has covered their hearts of that which they were earning.}[Quran 83:14] Allaah also Says (what means): {I will turn away from My signs
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those who are arrogant upon the earth without right; and if they should see every sign, they will not believe in it. And if they see the way of consciousness, they will not adopt it as a way; but if they see the way of error, they will adopt it as a way. That is because they have denied Our signs and they were heedless of them.}[Quran 7:146]
4- Having long hope (in life), following desires, having a hardened heart, and being lured by this world and by its adornments. Allaah Says (what means):
{Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allaah and what has come down of the truth? And let them not be like those who were given the Scripture before, and a long period passed over them, so their hearts hardened; and many of them are defiantly disobedient.}[Quran 57:16]
Allaah also Says (what means):{…and do not follow [your own] desire, as it will lead you astray from the way of Allaah.}[Quran 38:26] Allaah further Says (what means): {So let not the worldly life delude you.}[Quran 31:33]
5- The devil: He is the master of temptation and the pivot of evil, as Allaah Says on his tongue (what means):
{[Satan] said, “Because You have put me in error, I will surely sit in wait for them [i.e. mankind] on Your straight path. Then I will come to them from before them and from behind them and on their right and on their left, and You will not find most of them grateful [to You].”}[Quran 7:16-17]
Finally, we hope that we have answered your question, and if you mean something else, then please clarify it to us so that we may answer your question precisely.
Allaah Knows best.
------------------------------------------------------------------------
Fatwa answered by: The Fatwa Center at Islamweb
(Islamweb) 140023
http://www.islamweb.net
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Polishing the Hearts
Allaah - the Most High - said:
“O you who believe! Remember Allaah and remember Him a lot.” [Soorah al-Ahzaab 33:4I].
“Those men and women who remember Allaah a lot.” [Soorah al-Ahzaab 33:35].
“So when you have finished the rights of your Pilgrimage, then remember Allaah as you remember your fore-father, or with more intense remembrance.” [Soorah al-Baqarah 2:200].
These verses contain a command to remember Allaah intensely and abundantly, since the worshipper is in dire need of [remembering Allaah] and cannot do without it even for a twinkling of an eye. This is because every moment that a person does not spend in the dhikr (remembrance) of Allaah will not be of any benefit to him. Rather, the harm entailed in being neglectful of the dhikr of Allaah is far greater than any benefits that can be gained. One of the ‘aarifeen (those who are knowledgeable about Allaah) said:”If a person were to spend such and such number of years engaged [in the dhikr of Allaah], then he turns away from it for just a moment, what he will lose is far greater than whatever he has already gained.”
Al-Bayhaqee relates from ‘Aaishah radiallaahu ‘anhaa that the Prophet sallallaahu ‘alayhi wa sallam said: “There is no time in which the son of Aadam does not remember AIIaah in it, except that it will be a source of regret for him on the Day of Judgement”2
Mu’aadh ibn jabal radiallaahu ‘anhu relates that the Prophet sallallaahu ‘alayhi wa sallam said: “The people of Paradise will not have any regrets except for those moments in which they were not engaged in the dhikr (remembrance) of Allaah.”3
Mu’aadh ibn Jabal also relates that Allaah’s Messenger sallallaahu ‘alayhi wa sallam was asked: What action is the most beloved to Allaah? So he replied: “That you continue to keep your tongue moist with the dhikr of Allaah, until you die.”4
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[POLISHING THE HEART]
Abu Dardaa radiallaahu ‘anhu said:”For everything there is a polish and the polish for the heart is the dhikr of Allaah”.
Al-Bayhaqee relates from Ibn ‘Umar radiallaahu ‘anhu that AlIaah’s Messenger sallallaahu ‘alayhi wa sallam said: “For everything there is a polish, and the polish for the hearts is the dhikr (remembrance) of Allaah. There is nothing more potent in saving a person from the punishment of Allaah than the dhikr of Allaah.” It was said: Not even Jihaad in the path of Allaah?. So he replied: “Not even if you were to continue striking with your sword until it breaks.”5
There is no doubt that hearts becomes rusty just as copper and silver coins become rusty. The polish for [this rust] is the dhikr of AIlaah. This is because [dhikr] is like a polish [which polishes the heart] like a shiny mirror. When dhikr is left, the rust returns. But when dhikr resumes, then the heart is [again] polished. And hearts become rusty due to two things:-
(i) neglecting remembering Allaah, and
(ii) committing sins.
The polish for these two things is:-
(i) seeking Allaah’s forgiveness and
(ii) dhikr.
[CONFUSING TRUTH WITH FALSEHOOD]
Whoever neglects [remembering Allaah] most of the time, then his heart will become rusty in accordance with how neglectful the person is. And when this [filthy] rust accumulates on the heart, then it no longer recognises things as they really are. Thus, it views falsehood as if it is the truth, and truth as if it is falsehood. This is because this rust darkens and confuses the heart’s perception, and so it is unable to truly recognise things for what they really are.
So as the rust accumulates, the heart gets blackened, and as this happens the heart becomes stained with this filthy rust, and when this occurs it corrupts the heart’s perception and recognition of things. The heart [then] does not accept the truth nor does it reject falsehood, and this is the greatest calamity that can strike the heart. Being neglectful [of dhikr] and following of whims and desires
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is a direct consequence of such a heart, which [further] extinguish the heart’s light and blinds its vision. Allaah - the Most High - said:
“And do not obey him whose heart We have made to be neglectful of Our remembrance, one who follows his own whims and desires and whose affairs are furat [have gone beyond bounds and whose deeds have been lost].” [Soorah al-Kahf 18:28].
[QUALITIES OF A GUIDE]
So when a worshipper desires to follow another person, then let him see: Is this person from the people of dhikr, or from the people who are negligent [about remembering Allaah]? Does this person judge in accordance with his whims and desires, or by the Revelation (Quran)? So, if he judges by whims and desires then he is actually from those people who are negligent; those whose affairs have gone beyond bounds and whose (good) deeds are lost.
The term furat [which occurs in the above verse] has been explained in many ways. It has been explained to mean:- (i) losing the rewards of that type of action which is essential to do, and in which lies success and happiness; (ii) exceeding the limits of something; (iii) being destroyed; and (iv) opposing the truth. Each of these sayings are very close in meaning to each other.
The point is that Allaah - the One free from all imperfections, the Most High - has prohibited following all those who possess such attributes. So it is absolutely essential that a person considers whether such attributes are found in his shaykh, or the person who’s example he follows, or the person that he obeys. If they are, then he should distance himself from such a person. However, if it is found that the person is, in most cases, pre-occupied with the dhikr of Allaah and with following the Sunnah, and his affairs do not exceed the limits, but rather he is judicious and resolute in his affairs, then he should cling to him very firmly.
Indeed, there is no difference between the living and the dead, except with the dhikr (remembrance) of Allaah; since [the Prophet sallallaahu ‘alayhi wa sallam] said: “The example of one who remembers Allaah and someone who does not, is like the example between the living and the dead.”6
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Call to Islam
(1) ALLAH IS THE CREATOR
الله الخالق
In the Name of Allah, the Beneficent, the Merciful
All praise is due to Allah who declares in His most glorified Book that [Allah is the Creator of all things…](Q39:62). Therefore, Allah is the originator of everything; He created the universe with everything therein, including the trees, the animals, the Sun, the moon, the stars, the mountains and every other creature that exist. It is Allah who created us and the existence around us. Allah, the most sublime, says: [O mankind! Adore your Guardian-Lord, who created you and those who came before you, that ye may attain righteousness; who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith fruits for your sustenance; then set not up rivals unto Allah when you know (the truth)](Q2:21-22).
The one who created us and our forefathers before us; who created the different nations and ethnicities which existed before our time is Allah, the Almighty. He has created us for a purpose which is to worship him. Allah, the exalted in power says: [And I (Allah) created not the jinn and mankind except that they should worship Me (Alone)](Q51:56). It goes to show that it is Allah that created the Jinn and mankind so that they will worship him alone, obey and follow his commands, simply because He is Allah, the master of the dominion, the God of manifest truth. Therefore there is no deity worthy of worship except Allah, the originator and the only one worthy of any form of subservience.
(2) THERE IS NO DEITY WORTHY OF WORSHIP EXCEPT ALLAH
لا إله إلا الله
Allah, the Almighty, says: [Know, therefore, that there is no god but Allah...](Q47:19). It means; you should know, O dear mankind, that there is no one other than Allah who is worthy of worship in this universeand everything within itincluding the earth, the sky, the seas, the suns, the moon, the stars, the planets, the trees, the mountains, the stones, the day and night. There is no other deity in existence who is worthy of worship except Allah; He is the true Omnipotent, the God of manifest truth. He is the only deity in whom we must
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believe; him alone we must also worship. In doing so, we must take no rivals beside him, neither the sun, the moon, the grave, nor any other creature. We must devote all our acts of worship to Allah alone, and we must obey him and align our obedience with his commands, because he is the one that created us and it is he who will cause us to die. Therefore, none is worthy of worship except Allah, the creator.
(3) THE COSMIC SIGNS OF ALLAH
آيات الله الكونية
The universe as a whole points to the existence and oneness of Allah. Allah, the Almighty, says: [Soon will we show them our signs in the furthest regions of the earth, and in their own souls, until it becomes manifest to them that this is the Truth]. (Q41:53). It is Allah who created the cosmos with everything that is within it. He is the administrator and ruler of all affairs therein. We see the sun and moon working according to a well controlled and meticulous system. Allah, the Almighty and Wise, informs us about this saying: [And the sun runs his course for a period determined for him: that is the decree of (Him), the Exalted in Might, the All-Knowing. And the Moon, We have measured for her mansions (to traverse) till she returns like the old (and withered) lower part of a date-stalk. It is not permitted for the Sun to catch up the Moon, nor can the Night outstrip the Day: Each (just) swims along in (its own) orbit (according to Law)](Q36:38-40). Every one of this planets and stars functions within a very delicate and orderly system put in place by Allah, the most High and the All-knowing. Therefore, there is no deity worthy of worship except Allah; the only one who is truthfully worshiped.
Indeed, Allah the most High and Wise, commands us to look and ponder on the earth, the heavens, the mountains and the camels, when He says: [Do they not look at the Camels, how they are made? And at the Sky, how it is raised high? And at the Mountains, how they are fixed firm? And at the Earth, how it is spread out?](Q88:17-20)
(4) THE SIGNS OF ALLAH THAT ARE MANIFEST IN HIS CREATURES
آيات الله في المخلوقات
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If you must ponder on the universe, including the earth, the sun, the moon, the stars, the planets, the mountains, the trees, the oceans and the animals, they will surely point to the existence and oneness of Allah, the most High and the most well acquainted of all things. He is therefore the only deity who creates and who is worthy of worship. It is he who created all those things, the originator of existence and the one besides whom there is no other deity. He is the object of worship by all creatures. Everything repeats his praises, even the birds. Allah, the most High and Wise, says: […and the birds (of the air) with wings outspread? Each one knows its own (mode of) prayer and praise.](Q24:41). Allah, the exalted in mighty and Wise, says: [...there is not a thing but celebrates His praise; And yet you understand not how they declare His glory!] (Q17:44). It means that everything celebrate his praise, including the animals, the inanimate and the earth, all in a manner that we do not comprehend.
We cannot understand the manner in which the birds, the trees and all other creatures, carry out such celebration of praises, for everyone does so in its own tongue or technique, which completely defies our comprehension. But Allah, the most exalted, is well acquainted of their methods. This drives us to ponder and contemplate on the following saying of Allah: [Seest thou not that to Allah bow down in worship all things that are in the heavens and on earth,- the sun, the moon, the stars; the hills, the trees, the animals; and a great number among mankind? But a great number are (also) such as are fit for Punishment...](Q22:18). Therefore, there is no deity worthy of worship besides Allah, the Omnipotent, the true God of manifest truth, the Creator who is worthy of subservience; unto whom everything prostrate, including the stars, the mountains, the trees, the animals, the sun and the moon.
There is no deity worthy of worship except you. O our lord! We worship none other than you.
(5) IT IS ALLAH WHO ALTERNATES THE NIGHT AND THE DAY
الله يقلب الليل والنهار
Allah says: [Among His Signs are the Night and the Day, and the Sun and the Moon. Prostrate not to the sun and the moon, but to Allah, Who created them, if it is Him you wish to serve.](Q41:37).
Allah, the exalted, says in His glorious Book: [He merges Night into Day, and he merges Day into Night, and he has subjected the sun and the moon (to his
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Law): each one runs its course for a term appointed. Such is Allah your Lord: to Him belongs all Dominion...](Q35:13)
Our lives depend on Night and day and it is Allah who makes the night to overwhelm the day to make it disappears and vice versa. When the night is overcome by the day, the latter brings forth its light to sustain the circle of life; night is followed by day and vice versa. It is Allah that alternates them both and He is your lord and to whom belong the dominion. Allah, the Al-mighty, says: [It is Allah who alternates the Night and the Day: verily in these things is an instructive example for those who have vision](Q24:44)
It is therefore clear that Allah is the master of the dominion, the only deity worthy of worship and He is the manifest truth.
(6) ALLAH
الله
Allah, the most exalted, commands us to believe in Him, in his prophets, in the Day of Judgment, in his scriptures, in his angels, and in predestination whether or not it goes in our favour. Allah commands and leads us to the right way in this life and that is the way of Islam and belief in the Holy Quran and in the apostle sent to the last generation of mankind, who is also the seal of all prophets. His name is (Ahmad) and (Muhammad), and Allah has informed about him in the Torah as disclosed in His statement in the Holy Book: [And remember, Jesus, the son of Mary, said: “O Children of Israel! I am the apostle of Allah (sent) to you, confirming the Law (which came) before me, and giving Glad Tidings of a Messenger to come after me, whose name shall be Ahmad...](Q61:6). In Torah, which was revealed before the Quran, Allah had foretold the Israelites of the advent of a prophet who will succeed Jesus and whose name shall be Muhammad and (Ahmad), and that they must have faith in him, believe and follow him. Therefore, there is no deity worthy of worship besides Allah, the All-knowing and Wise, who informed of a prophet that was yet unborn and even before he was sent. His name was disclosed to the Israelites. Prophet Isa actually informed them about him saying: “O Children of Israel! I am the apostle of Allah (sent) to you, confirming the Law (which came) before me, and giving Glad Tidings of a Messenger to come after me, whose name shall be Ahmad...](Q61:6).
Prophet Isa (May peace and blessings of Allah be upon him) had also informed of a prophet that was expected and in whom they must believe by the name Muhammad. Allah therefore commands us to believe in the Prophet Muhammad
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and every Jew or Christian who has faith in God is also required to believe in Muhammad by testifying that there is no deity worthy of worship besides Allah; that Muhammad is the messenger of Allah; that Isa is the servant and messenger of Allah. He must also testify that all messengers of Allah were sent down with truth to guide people to the true worship of Allah. It means that all the prophets came with one objective which is to instruct people to worship Allah alone without associating partners in his worship, while at the same time deserting the worship of anything beside Allah. Humankind is therefore required to believe in all the prophets starting from the first to the last of them who is Muhammad (May the peace and blessings of Allah be upon him). Everybody must therefore testify and proclaim these great declarations with which they will be saved from hell-fire after death.
I testify that there is no deity worthy of worship besides Allah and that Muhammad is the messenger of Allah.
(7) THE SIGN OF ALLAH IN THE DEPARTURE OF THE SOUL
آية الله في خروج الروح
Anyone who ponders on the departure of the soul; that is, death, will realize that no man knows the hour of his departure; no man can defy death and live for eternity. Therefore how can a man cheat death or live without worrying about it? Actually, there is no known remedy; rather every soul must expire in line with the commands of Allah, the creator, the giver and taker of life, who says: [Every soul shall have a taste of death: and We test you by evil and by good by way of trial. To us must you return.](Q21:35). Death will overtake everyone and our return after it is unto our lord.
Doctors and scientists have all failed to expose the reality of soul and death, because the knowledge concerning the reality of dying and the departure of soul is only with Allah, the most High and Wise, who has decreed death on every person. For every living thing Allah has predestined the time and place of its death. Such knowledge is only known to Allah, the exalted in might and wise, who says in the revealed Book: [And they ask you concerning the Ruh (the Spirit); Say: “The Ruh (the Spirit) is one of the things, the knowledge of which is only with my Lord. And of knowledge, you have been given only a little.”](Q17:85).
Let us imagine one of our acquaintances, with whom we drink and dine, see him and play with him, and suddenly the news of his death came to us! What
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is the secret? His body is still present but has been rendered immobile and lifeless because the soul has departed the body by the command of Allah, the exalted. No one can bring it back. Allah says: [...The Ruh (the Spirit) is one of the things, the knowledge of which is only with my Lord. And of knowledge, you (mankind) have been given only a little.” (Q17:85)
Despite the advancement in medical research and discoveries, no one will ever be able to stop the departure of the soul (death) because it is a matter ordained by Allah.
No deity is worthy of worship besides Allah; He is the giver and taker of life.
(8) ALLAH CREATED LIFE
الله خالق الحياة
Anyone who ponders on this life will come to the realization that we do not exist merely to eat, drink, have fun and play, without an objective or purpose of an existence that is meant toterminate by death. Allah, the most High and exalted, while explaining that after the life of a man comes death, says: [He Who created Death and Life, that He may try which of you is best in deed:...](Q67:2). It means that it is He, the exalted, who created life as well as death. Therefore the one who created death is also the giver of life, but there is a question to be asked: have we worshiped Allah in this life as we should before death? Did we obey the messengers of Allah by believing in them?
Therefore there is no deity worthy of worship besides Allah, the creator that is worshiped in truth. Allah says: [And your Allah is One Allah. There is no god but He, Most Gracious, Most Merciful.](Q2:163)
(9) ALLAH IS THE TRUE GOD
الله الإله
A man must take a moment to contemplate on the words of his creator, Allah the most exalted and High, who says: [It is He Who brought you forth from the wombs of your mothers when you knew nothing; and He gave you hearing and sight and intelligence and affections: that ye may give thanks (to Allah)](Q16:78) Allah also says: [But Allah has created you and your handwork](Q37:96). Allah further says: [Allah is the Creator of all things](Q39:62), [I have only created Jinn and men, that they may worship Me.](Q51:56).
