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"THE ATTRIBUTES OF ALMIGHTY ALLAH"

1. Allah Ta'ala is One. There is no one equal to Allah Ta'ala, either in being, qualities, actions, commands or names. Allah Ta'ala is "Waajibul Wujood", in other words, His Existence is compulsory. His destruction is impossible. Allah Ta'ala always was and always will be. The term used to define the continuous existence of Allah Ta'ala is "Qadeem". "Qadeem" means "that which always existed and will always exist".

2. Allah Ta'ala is not dependant upon anyone or anything. The entire universe depends on Allah Ta'ala.

3. Like Allah Ta'ala, His Qualities are also "Qadeem". With the exception of Allah Ta'ala and His Qualities, everything else is "Haadith". "Haadith" means "a creation or that which was created by Allah Ta'ala".

4. Any person who says that Allah Ta'ala's Qualities are "Haadith" or says that any creation is "Qadeem" is a misled person.

5. Allah Ta'ala is neither anyone's father, not is He anyone's son. Allah Ta'ala does not have a wife. Anyone who shows Allah Ta'ala to have a father or for Him to be anyone's son or to prove that Allah Ta'ala has a wife is a Kaafir (non-believer). If anyone thinks or imagines this to be possible, then that person he is misled and irreligious.

6. Allah Ta'ala is present and in existence. The term used to define this is "Hai". Everyone’s life and existence is in the control of Allah Ta'ala. He gives life and causes death to whomever He pleases.

7. It is also not necessary that everything in the power of Allah Ta'ala should come into existence even though it is possible for it to come into existence. An example of this is that if Allah Ta'ala wills, He may create a mountain made from solid gold, but there is no such mountain. However, if Allah Ta'ala wishes, then it will exist even though it does not exist at present.

8. Allah Ta'ala is the possessor of all excellence and all good. Allah Ta'ala is pure and free of all those things, which have shortages (defects). In other words, for Him to possess any defect is "Muhaal". "Muhaal" is "that which will never be possible, that which can never be". Allah Ta'ala is free from lies, tyranny, ignorance and shamelessness. These qualities are totally "Muhaal" for Allah Ta'ala. To accept that Allah Ta'ala has the power to lie is to show Allah Ta'ala to have a defect and to reject Allah Ta'ala.

9. Existence, Power, Hearing, Seeing, Speech, Knowledge and Intention, etc. are the Divine Qualities of Allah Ta'ala. The Hearing, Seeing and Speech of Allah Ta'ala, however, does not depend on ears, eyes or tongue, since these are all human organs and Allah Ta'ala is free from all human forms. Allah Ta'ala hears the softest of softest sounds and sees the smallest of smallest objects. He sees even that which cannot be seen under the lens of a microscope, but His sight and Hearing are not only limited to these things. He Sees and Hears everything.

10. Like His other Qualities, His Speech is also "Qadeem" and not "Haadith". Whosoever accepts the Quran-e-Azeem to be a creation, according to Imam-e-Azam Abu Hanifa (radi Allah anhu) and the other Imams (radi Allah anhum), such a person is a Kaafir (non-believer) and his infidelity is also proven from the Sahaba-e-Kiraam (radi Allah anhumul ajma'in).

11. Allah Ta'ala's Speech is free from sound. The Holy Quran that we recite and write is "Qadeem" and without sound. Our recitation, our writing and our voice is "Haadith". In other words, our recitation is "Haadith" and that which we recite is "Qadeem." Our writing is "Haadith" and that which we have memorised is "Qadeem."

12. The Knowledge of Allah Ta'ala encompasses everything, be it partial, complete, existing or non-existing. Allah Ta'ala always knew everything, knows everything and will always know everything. Objects change, but the Knowledge of Allah Ta'ala does not change. He has knowledge of the trouble and the fears of the heart and there is no limit to His knowledge.

13. Allah Ta'ala is aware of all that which is hidden and apparent. "I'lm-e-Zaati" (Divine Knowledge) is His unique Quality. Any person who proves I'lm-e-Zaati, be it hidden or apparent for anyone accept Allah Ta'ala is a Kaafir (non-believer) since such Divine Knowledge refers to that which was not given to anyone.

14. Allah Ta’ala is the Creator of everything, be it an object or its actions. He is the One who gives sustenance. Angels, etc. are only means.

15. Allah Ta'ala is free from space, place, time, shape, movement and stoppage. Allah Ta'ala is free from everything which is Haadith.

16. If Allah Ta'ala wishes, then He can make small objects large and large objects small. He gives respect to whom He wills and disgraces whom He wills. He gives and takes whatever He wishes. Whatever He does is totally fair and just. He is free and pure of tyranny. He is the Most Exalted and High. He engulfs everything and nothing engulfs Him. To give benefit and loss is in His Power. He is the Lord of everything. He answers the call of the oppressed and He punishes the tyrants and oppressors.

17. Nothing takes place without His will. He becomes pleased with the good and displeased with the bad. His Mercy is such that He does not command any work that is not in the capacity of the servants. Allah Ta'ala is the Lord. He may do as He pleases and commands whatever He wishes.

18. Allah Ta'ala has promised Jannat (Paradise) to the Muslims, and He has promised Jahannum (Hell) to the Kufaar because of their disbelief. His promises never change. With the exception of polytheism (associating partners with Allah Ta’ala) and infidelity, He may pardon any major or minor sin as He wishes.

19. Allah Ta'ala's every action consists of great wisdom whether we are aware of it or not. His actions are not dependent on any reason. He has, with His knowledge, created on the earth a means for everything.

20. Allah Ta'ala has created eyes to see, ears to hear, fire to burn and water to quench thirst. If Allah Ta'ala desires, then the eyes may hear, fire may quench thirst and water may burn. If He does not will, then a person may have a hundred thousand eyes and still not be able to see a mountain in bright daylight. There may be a million fires and even one straw of grass will not burn. An example of the above mentioned statement is when Hazrat Ibrahim (alaihis salaam) was thrown into the fire. What a great fire that was which the Kaafirs had prepared to put him into! The heat of this fire was so intense that nobody could go near it and they had to use a catapult to throw him into it. It was then that Allah Ta'ala commanded: "O Fire! Become cold and peaceful on Ibrahim." The fire immediately became cold on Hazrat Ibrahim (alaihis salaam).

21. To believe that Allah Ta'ala enquires from someone (His creation) is total Kufr and against the teachings of the Holy Quran and the Ahadith.

22. The Aqeeda of the Ahle Sunnat Wa Jama'at is that the Knowledge of Unseen which is possessed by Allah Ta'ala is His Personal Knowledge and He does not gain it from anyone.

ALMIGHTY ALLAH CANNOT LIE

1. Some persons believe that Allah Ta'ala has the power to speak a lie. (Allah forbid).

2. The Aqeeda of the Ahle Sunnat Wa Jama'at is that Allah Ta'ala does not lie and He does not possess the power of lying. This is proven by the Quranic verse: "Whose word is more truthful than that of Allah". (Part 5, Verse 15)

3. Imam Fakhrudeen Raazi (radi Allahu anhu) said that it is not permissible upon any Muslim to even think that Allah Ta'ala can speak a lie. He said that for one to think in this way would remove one from the folds of Imaan. (Tafseer Kabeer)

4. To tell a lie is a defect for the personality of Allah Ta'ala and for there to be a defect in the Power of Allah Ta'ala is "Muhaal" (Totally impossible). (Tafseer Kabeer)

5. Allah Ta'ala is pure from all defects. (Tafseer Baidhawi)

6. There is none more truthful than Allah Ta'ala and for Allah Ta'ala to tell a lie is impossible. (Tafseer Khazin)

7. Any person who shows Allah Ta'ala to possess a certain quality which is not worthy of His Being, or to show Allah Ta'ala to have a defect or impatience, then he is a Kaafir. (Fatawa Alamgiri).




WHAT IS IMAAN AND KUFR?
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1. Imaan is to accept every word of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) as the absolute truth and to testify whole-heartedly the reality and truth of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam).

2. One who observes the above would be called a Muslim, that is, if any of his words, actions or conditions does not reject, insult or falsify Allah Ta’ala and His Rasool (sallal laahu alaihi wasallam).

3. If you reject one aspect, which you know that to believe is part of Islam, then this is Kufr. For example, to reject Qiyamat, Angels, Jannat, Dozakh, Hisab, or not to believe that Salaah, Saum, Zakaah or Hajj is Fardh (obligatory) would make one out of the folds of Islam.

4. It is also Kufr not to believe that the Holy Quran is the Words of Allah Ta'ala.

5. To insult the Holy Ka'aba, the Holy Quran, or any of the Prophets or Angels is also Kufr.

6. To degrade any of the Sunnats (actions of the Holy Prophet sallal laahu alaihi wasallam), to make jokes of the orders of Shari'ah (Islamic law) or to reject or suspect it untrue any known and recognised aspects of Islam is also definitely Kufr.

7. To be a Muslim you have to, together with faith and belief, also pledge your status as a Muslim.

8. One must pledge his faith unless there is a difficulty, for example, you cannot speak, or to speak would mean to lose your life or would lose a part of the body, then it is not necessary to pledge your faith with your tongue. However, it is always best and a means of great reward not to say anything against Islam even to save your life.

9. To perform actions that are signs of Kufr and if you perform them you will be recognised as a Kaafir. For example, to wear a "Janeo" (a sacred thread worn by Hindus), or to have a lock of hair (plats for men) the same as Buddhists have, or to wear a cross are all actions of Kufr.

WHAT ASPECTS MAKES A PERSON A MUSLIM

1. For a person to become a Muslim it is necessary for him or her to believe Islam as the true religion and not to reject any of it's necessary aspects. A person should also not have beliefs contradictory or against the religion's necessary aspects (Zaroriyaat-e-Deen).

2. A Muslim must love and respect all those who are the beloved of Allah Ta’ala and His Rasool (sallal laahu alaihi wasallam) even though that person may be his enemy.

3. He must disrespect and hate all those who disrespect and hate Allah Ta’ala and His Rasool (sallal laahu alaihi wasallam) even if that person may be his beloved son.

4. Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) states: "One who loves for Allah, hates anyone because of Allah, spends for Allah and holds back for Allah, then, indeed, he has completed his Imaan."

5. If the person does not have the knowledge about all the religion's necessary aspect, i.e. even if he is a complete and utter illiterate, he must believe in Islam and in the Messenger of Islam (sallal laahu alaihi wasallam) and not have any beliefs against the necessary aspects of Islam (Zarooriyat-e-Deen).

6. Whether he cannot pray the Kalima (submission into Islam) properly he is still a Muslim and not a Kaafir. Therefore, if he misses Salaah, Saum, Hajj, etc. he will be a grave sinner, but will remain a Muslim. This is because deeds are not a part of faith.

7. Whatever is without doubt Haraam (forbidden) and to believe it as Halaal (allowed), and to believe something Haraam, which is no doubt Halaal, is Kufr, when there is no suspicion of a particular thing being Halaal or Haraam or the person knows this.

THE VALUE OF IMAAN

1. Until such a time a person does not love and respect the exalted Prophet (sallal laahu alaihi wasallam), even though that person worships all his life, his worship is fruitless and rejected.

2. Numerous Jogees, Monks and Hermits take to seclusion and spend their lives in the Remembrance of Allah Ta’ala. Some of them even indulge in the Zikr of "La ilaha illal lah" (There is no god but Allah), but they do not respect and love Rasoolullah (sallal laahu alaihi wasallam). What benefit is such Ibaadah? Allah Ta’ala states in the Holy Quran: "Whatever deeds they have performed, I have destroyed them all." (Para 19: Ruku 1)

THE VALIDITY OF IMAAN DEPENDS ON TWO IMPORTANT POINTS

1. The validity of Imaan depends on two important points:

1.1 Respect for Rasoolullah (sallal laahu alaihi wasallam), and

1.2 To love him above all creation within the universe.

2. If, at any time, anybody shows the slightest disrespect for the station of Sayyiduna Muhammadur Rasoolullah (sallal laahu alaihi wasallam), then there must not remain an atom of love and respect for that person in your heart. It can be anybody whom you love and respect, for example, father, Ustaaz (teacher), children, brother, Murshid (Spiritual Guide), Molvi, Mufti, Hafez, lecturer, Imam, or friends, etc.

3. Such a person should be totally severed from family and community. His name should cause great discomfort to you. His knowledge or status should be absolutely rejected and discarded.

4. If you accepted or observed silence to his insult to Rasoolullah (sallal laahu alaihi wasallam), kept good friends with him, did not regard him as a wretched and mean-spirited person, you should check where you stand in the test of Imaan!

STEADFASTNESS IN BELIEF

1. Salvation depends on the fact that every single belief of the Ahle Sunnah Wa Jamaah be so firm that one will remain firm even if the sky and the earth vanishes.

2. One must have great fear for his belief at all times. The Ulema of Islam state that: "One who does not fear that his Imaan may be taken away, would be stripped of his Imaan at the time of death."

3. Sayyiduna Umar Faruq (radi Allahu anhu) states: "If a voice calls out from the sky that all the people of the earth are forgiven but one, I would fear that the one would be me, and if the voice calls out that all the people on earth are dwellers of Hell but one, I will hope that the one be me." The status of "Khouf" (Fear) and "Raja" (Hope) must have a balance as displayed by Sayyiduna Umar Faruq (radi Allahu anhu).

WHAT IS SHIRK - POLYTHEISM

1. Shirk (Polytheism) is to believe someone else as lord except Allah Ta'ala or to believe someone else worthy of worship except Allah Ta'ala. This is the worst type of Kufr.

2. Except for Kufr, all other sins are at the will of Allah Ta'ala. Whatever He wishes, He will forgive.

3. A Muslim does not become a Kaafir if he commits a large sin, but remains a Muslim. If he dies without performing repentance then he will still obtain Jannah, whether it will be after fulfilling his punishment or gaining forgiveness. This forgiveness may be obtained at the Mercy of Allah Ta’ala’s will or from the intercession of the Holy Prophet (sallal laahu alaihi wasallam).

THE ORDER OF SOMEONE ASKING FOR FORGIVENESS FOR AN INFIDEL

1. Whoever performs a prayer of forgiveness for a dead Kaafir, or calls a Kaafir as one who is forgiven or a Jannatee, or if someone calls a dead Hindu a "Bekanth Baashi" (Jannatee), are themselves Kaafirs.





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TAUHEED OR SHIRK ?

PREFACE

This book is intended to protect Muslims from all misconceptions and misunderstandings prevalent in the Muslim community, in so far as the belief in seeking assistance from great Prophets and Saints is concerned.

Allama Syed Ahmed Sa'eed Kaazmi Shah Saheb (alaihir rahma) was a great Aalim, Scholar and a specialist in the Field of Hadith and Tafseer, to which he made a voluminous contribution. He earned the title of "Ghazzali-e-Zamaan" or "The Ghazzali of the Age". In this treatise, he clearly distinguishes between "Shirk" and "Tauheed". He does so in an extremely simple manner, so that all Muslims are able to understand. This policy of his is based on the principle of education and the acquisition of knowledge which is compulsory in the life of all Muslims, man or woman.

The aim of the writer is not one of trivial argument and discussion based on heresay, rather, it is to make the public aware and to educate them on practises followed by the first generation of Muslims, yet these practises are mocked by a few "enlightened Modern-day" Muslims.

May Allah assist and guide those Muslims who are instrumental in producing this book and all those involved in the protection of the pristine faith of Islam. Aameen.

Bismillahir Rahmaanir Raheem

THE UNITY OF ALLAH

The Being of the Almighty Allah is indeed One. It is only those who are ignorant and persist in being ignorant need an explanation on how Almighty Allah is One and is actually Present. Those who are Allah-conscious do not desire an explanation on this subject of Tauheed and Shirk. They in fact accept without questioning. There is a famous proverb in the Arabic language which is as follows: Al Ashyaa'u tu'rafa bi azdaadihi - "Objects are indeed understood by its opposites."

For example, peace can only be understood and appreciated by that person who has felt and experienced anxiety. That person though who has not felt anxiety, cannot appreciate peace. In the same manner, Day cannot be understood if a person has not experienced the Night. Likewise, if a person has not comprehended misguidance how is it possible for him to understand guidance? Using this very principle, we may ask, if a person has not understood "Shirk" or Polytheism, how is it possible for him to appreciate or comprehend "Tauheed" or Monotheism? It is, therefore, only logical that after we have understood Shirk can we then understand Tauheed.

The Almighty Allah has in fact very clearly explained the action Shirk and Tauheed, thereby completely eradicating the concept of non-religion. It is very surprising that after explaining the differences in the concept of Tauheed and Shirk so clearly, there are still doubts in the minds of those whose sole duty it is to destroy the concept or fundamentals of unity found in Islam.

THE MEANING OF TAUHEED

The meaning of "Tauheed" is to believe that there is no Partner to Allah in His Being and in His Attributes. In other words, how Almighty Allah is, we do not believe that there is another being like Him. If any person believes on the contrary, then his belief would constitute Shirk. We should remember that the attributes of Allah, among others, include the act of Listening, Seeing and Possessing Knowledge. If any individual believes that another possesses these Attributes, he will be guilty of Shirk.

"THE DIFFERENCE BETWEEN TAUHEED AND SHIRK"

After we have understood the meaning of Tauheed, the natural question that arises is, if knowledge which is one of the Attributes of Allah is ascribed for another individual, will this really mean that we are guilty of Shirk? We know that Listening and Seeing are also among the Attributes of Allah. If we prove these very attributes for another individual, will we be guilty of Shirk? In the very same manner, the Attributes of Living is also among the Attributes of Allah. If we ascribe this attribute for another individual will we again be guilty of Shirk?

THE DIFFERENCE

No! Dear Muslim Brothers and Sisters, do not be deceived by those who hope to mislead you. You should remember that indeed Almighty Allah possesses the Attribute of "Living", yet He has, also through His Mercy, bestowed upon His Creation this very quality. The attribute of living though which we relate to ourselves is not the same Attribute of Living as we relate to Allah. The difference is that His Attribute of Living is non-bestowed, while the attribute of living which we posses is one which we have been bestowed with by Allah. The attribute of living which He has bestowed upon us is temporary and non-eternal, while His Attribute of Living is Eternal and non-bestowed.

If this principle and law is applied to all qualities and attributes, then the question of Shirk will never arise. It is simple, yet, as we have mentioned earlier, those Muslims whose sole aim is to deprive Islam of its unity, peace and harmony, intentionally make it difficult so that the simple-minded Muslims become confused and misguided.

HAS THE ALMIGHTY ALLAH GIVEN MAN POWER AND AUTHORITY?

The answer to this is quite simple. If man has not been given power and authority, then what indeed is the difference between him and stone? We know that the Almighty Allah Possesses Power and Authority. We also know that He has created these attributes within man. You may well ask, if both possess power and authority, then what is the difference? The answer to this is quite simple. If one applies the above law and principle, there is no doubt that the Almighty Allah Possesses Power and Authority, yet, although possessing these Attributes, He is not subservient to anyone, neither have these Attributes been given to Him by anyone. His slave, man, on the other hand, possesses these attributes of power and authority, yet, he is still subservient to the Almighty Allah, and these attributes are not his, rather they have been bestowed upon him by the Almighty Allah.


"THE KNOWLEDGE OF THE ALMIGHTY ALLAH AND HIS SLAVE"

This very same principle as explained above, can be applicable to the question of Knowledge, Seeing, Listening, and other Attributes. The Almighty Allah Possesses these Attributes and so does the slave. No one has given these Qualities to Allah, whilst the slave, on the other hand, has been accorded these attributes by Almighty Allah. This is, in fact, one of the clear differences between the Almighty Allah and His slave.

We understand that if an attribute which is conferred to any slave has been bestowed upon the slave by the Almighty Allah, then this belief cannot be labelled as Shirk. For example, if we relate the quality of "hearing" to a slave, we must therefore believe that this attribute of "hearing" has been bestowed upon the slave by the Grace of Allah, then this belief cannot be termed Shirk.

At this point an important question arises. Applying the above principle, we ask, why is it that we condemn the Idol worshippers who also believe that their Idols have been given these amazing powers by Allah. Are they not using the very same principle, which we are applying?

The answer to this question is quite clear and simple. When the Idol worshipper believed that their Idols were a creation of Allah, they also should have believed that the slave is indebtedly in bondage to the Creator. Without the Creator, the creation cannot come into being. They also should have believed and accepted that, as in life or in death, the slave is in need of the Creator. But, they refused to believe and accept this principle, that is, Allah's Authority.

They began to believe that although their Idols were a creation, Almighty Allah had given the Idols Divinity and total "God-head". They believed that after creating their Idols, there was now no need for submission towards Almighty Allah to complete (Allah forbid!) because their Idols could do whatever it wished, even if Almighty Allah had not commanded it to do a certain thing. The Idol worshippers could not understand this very simple principle, that is, that the creation can never to totally independent of Almighty Allah.

DIVINITY CANNOT BE GIVEN

Indeed, Almighty Allah, through His Mercy, may bestow upon His slave whatever powers He wishes, yet He would not bestow Divinity, which is Permanent and Independent, the attributes given to His slave are not permanent or even independent. The Idol worshippers believed that because of the tremendous worship performed by the Idols, "Laat" and "Manaat", Almighty Allah set them free to do as they pleased. Based on this belief, the Idol worshippers believed that their Idols have been given Divinity and God-head. Any person who believes that Almighty Allah has given His certain slave God-head and Divinity has committed Shirk. There is no doubt in this. This is another difference between the Muslim and the Idol worshipper. The Muslim believes that the servant of Allah will always remain a servant and can never become one possessing God-head and Divinity.

"DEEDS PERFORMED BY THE SLAVE THROUGH THE PERMISSION OF ALLAH CAN NEVER BE TERMED SHIRK"

The Almighty Allah states in the Holy Quran: Man zal lazi yashfa'u indahoo illa bi izni. "Who is it that can intercede with Him, except with His permission." (Sura Baqara: Verse 225)

From this Quranic injunction, an important fact is becoming apparent to us. Almighty Allah is quite clearly stating to us that not everyone will be given permission to intercede except those to whom He has given permission. It is also a warning to the Idol worshippers, in that they should not believe and hold high esteem of their Idols considering that their Idols have never been given permission to intercede for their worshippers. This clearly proves that their Idols are totally useless.

The beloved slaves of Allah, on the other hand, have been given permission to intercede. The first to intercede will be the Prophet Muhammad (sallal laahu alaihi wasallam) as proven by many authentic sources. Thereafter, the other Prophets, the Martyrs (Shuhada), the Saints, etc. Another important fact we must always bear in mind is that if an individual performs a duty without the Permission of Allah, then this would be considered Shirk, whereas if a duty has been allocated, as will be discussed shortly, then this cannot be considered Shirk.

The Holy Quran is evidence of Hazrat 'Isa (alaihis salaam) explaining to his nation some of his amazing miracles. This serves as a reminder to all, of the power and authority bestowed by Allah upon His beloved servants. He states: Wa ubri'ul akmaha wal abrasa wa uh'yil mawta bi iznillahi - "I heal those who are born blind and the leper and I raise the dead by Allah's permission." (Sura Ale Imraan: Verse 49)

We know that to perform amazing duties as explained by Hazrat 'Isa (alaihis salaam) is indeed the Grace of the Almighty Allah, yet this great Prophet is actually stating that he can perform them. Is he guilty (Allah forbid!) of committing Shirk? No, for he has clearly proven by one verse the difference between Shirk and Tauheed.

When he has said, "these duties are performed through the permission of Allah", immediately, the question of Shirk is dismissed and the entire concept becomes one of Tauheed. Keeping this in mind, when Muslims state that great Prophets and Saints can perform miracles and do so with the Permission of Allah, how can any sensible person call this action as being Shirk. This belief is purely Tauheed.

If one questions this and states that a Muslim cannot perform these amazing duties (of miracles and interceding) then he is contradicting numerous Quranic verses and Ahadith wherein amazing qualities and attributes of the special servants of Allah are explained.

THE REASON FOR THE CREATION OF MAN

Every creation of the Almighty Allah has been created for some specific reason and purpose, namely, the sun, the trees, water, the wind. Explaining the purpose for the creation of Man, the Almighty Allah states: Wa ma khalaqtul Jinna wal insa illa liya'budun - "I have not created Man and Jinn, but that they worship Me." (Ad Dhaariyat: Verse 56)

Worship can only be performed if there is recognition. In other words, mankind and Jinn have been created to recognize the Almighty Allah. The question that arises is, what is the outcome of this recognition? It means that the more we recognize Allah, the more we worship Him.

From the above discussion we come to realize that mankind has been created to recognize Allah, and by doing so we become closer. In other words, closeness to Allah is the pinnacle of glory in the life of mankind.

By understanding this, we must examine it's connotation, it's results and it's meaning in the light of Islamic Law.

There is a Hadith-e-Qudsi found in the Sahih Bukhari explaining this: The Prophet (sallal laahu alaihi wasallam) has explained that the Almighty Allah has stated: "He who has caused enmity with My Wali (Friend), I give him declaration of war. Among those acts through which My slave achieves My closeness, the most beloved are the Fardh (Compulsory) acts. My slave also achieves My closeness through the Nafil (Optional) deeds, till I make him into My beloved. When he becomes My beloved, I become his ears through which he listens, his eyes through which he sees, his hands by which he holds, his feet by which he walks. When he pleads to Me for anything I definitely bestow it on him. When he seeks refuge in Me from any bad deed, then I definitely save him from it."

Some individuals state that only after achieving this status does the slave refrain from all bad deeds. This thought is a flagrant misinterpretation of the Tradition, for any person possessing a little common sense will tell you that after refraining from all bad deeds, does the slave achieve this status. In other words, after he has adopted piety and abstinence, does he stand any chance of becoming the beloved.

In the following verse, Almighty Allah is explaining how we can achieve His closeness. He states: Kul in kuntum tuhiboonal laaha fattabi'ooni yuh'bibkumul laahu - "Say (O Muhammad to them), if you love Allah follow me, Allah will love you." (Sura Ale Imraan: Verse 31)

In other words, after we have adopted piety and abstinence in following the Holy Prophet (sallal laahu alaihi wasallam), will we have any chance of becoming a beloved? The slave first refrains from bad deeds and actions. He then performs the Fardh and Nafil acts continuously. Then only does he become the beloved. It is not possible for him to continue performing evil deeds and still feels he can become the beloved servant of Allah.

Imam Fakhrudeen Raazi (radi Allahu anhu) in his "Tafseer Kabeer", explains the above Hadith: "In the same manner, if the slave continuously adopts good deeds, then he indeed reaches that stage of which the Almighty Allah states that He becomes the slaves eye and ear. When the Magnificent Noor (Light) of Allah becomes the eye of the slave, then the slave perceives things near and distant. When this Light becomes the hand of the slave, then he, the slave, is then able to dispense with things easy and difficult, near and far."

We also come to realize from this explanation that the beloved slaves of Allah have been given the power to help and assist. Once we have proved this, how can we call it Shirk if we implore them for assistance? It can never be Shirk, for although the slave and the Creator can help and assist, remember that the Creator Possesses this Attribute without it being given to Him by anyone. The slave, on the other hand, possesses these attributes after it has been given to him by Almighty Allah, and we still believe that the slave is the servant of Allah and is still subservient to Him. This is the belief of all Muslims.

When we have understood and accepted this, the difference between Tauheed and Shirk becomes quite clear, yet, unfortunately, there are certain individuals who state that they believe in Allah, yet consider asking His beloved slaves for assistance as Shirk. If this indeed be their faith, then what, we ask of you, is Kufr?

It also seems to be the habit of these "believers" to relate verses meant for the Kufaar towards Muslims, perhaps they are merely following the habit of their forefathers. It is recorded in the Sahih Bukhari, that Hazrat Abdullah Ibn Omar (radi Allahu anhuma) used to despise the Khaariji sect the most. Why? Let us see. He considered them the worst of creation. He use to say that "these people have made it a practice of theirs, that whatever verse has been revealed against the idol worshippers, they relate these verses towards the Muslims."

IMPORTANT QUESTION

Some individual has asked this question, and we feel that it should be answered. The question is this: we accept that the beloved slave of Allah possesses all these magnificent attributes. We accept that he can assist and help. Yet, are not all these attributes only prevalent in him when he is in this world, for when he dies, will not his body become a heap of sand and rubble? When it does become a heap of sand, will not all the attributes found in him will be immediately nullified?

ANSWER

This doubt, in fact, has only been created, for we have merely considered Man to be a combination of flesh and bones. This manner of thinking is indeed incorrect, for the essence of man is not flesh and bones, rather it is the soul. The soul, unlike the flesh and bones, never dies. If we accept that his soul will die, then how will he experience the punishment and reward within the grave? Describing the condition within the grave, the Prophet (sallal laahu alaihi wasallam) has stated that the grave is sometimes a Garden of Paradise and sometimes a Pit of Hell.

We, therefore, logically ask: for who is this grave sometimes a Pit of Hell or sometimes a Garden of Paradise? It is, without doubt, for the soul which is still alive. The soul always has a connection with the body even if the body, described as the rays of the sun, even though it may manifest itself on a heap of sand, on a tree or on the roof of a house, it still has a relationship with the sun.

So we judge from this that the essence of man is the soul, it is this which enables him to assist us in times of need and anxiety.

Another query that seems to confuse people is: how is it that we cannot see the punishment or reward experienced by the body or the soul? The answer to this is simple. The happenings of the grave are being experienced within the Aalam-e-Barzakh, a world in itself which means, "The Screened World." A logical explanation of this would be that if a person complains about a headache and although the pain he is experiencing is an absolute reality, we cannot perceive it or even comprehend it simply because the pain is screened from our eyes. Similarly, punishment and reward is experienced within the grave.

Another example would be of a person dreaming. Although he is seeing himself burning, we cannot see him burning or receiving a gift, for the simple reason is that his life in that context is screened from our eyes.

THE SQUEEZING OF THE GRAVE

It is reported in the Ahadith that when the person is placed within the grave, the grave squeezes him, be he Muslim or non-Muslim. The earth could be described as "the mother", for man has been created from sand. Therefore, it stands to reason that all will return to her. Some of her children who have adopted piety and abstinence, they she will be welcomed and agreeably received. Those, on the other hand, who have adopted disgraceful behaviour and dishonour, she will receive them, not welcome them, but rather to punish them. This example clearly describes how a Muslim and non-Muslim will be treated in the grave. It will welcome the Muslim as a mother caressing her child, while she will squeeze the disbeliever till his ribs appear on opposite sides. This illustrates that the soul never dies and that the reward or punishment within the grave is a reality.

Let us return to the discussion describing the magnificent attributes possessed by the beloved slaves of Allah. Having proven that his soul and body still possesses these attributes, it means that he can still assist us, traverse miles on end, listen and see things far and near. When he can still do these things with the Permission of Allah, then how can any sane person term it as being as Shirk if we ask them to assist us?

In the Tirmidhi Shareef, Hazrat Abdullah Ibn Abbas (radi Allahu anhuma) narrates that a Sahaba once pitched his tent on a plot of ground without realizing that he was doing so over a grave. After a while, he realized that his tent was over a grave for he could hear the recital of the Sura Mulk. He related the entire episode to the Prophet (sallal laahu alaihi wasallam), who replied that the recital of Sura Mulk indeed assists the person within the grave and protects him from pain and punishment.

From this episode, we see that the beloved servants of Allah are still alive within their graves, or else the Prophet (sallal laahu alaihi wasallam) would have merely disregarded the entire incident. But he did not do so. Rather, he commented on the excellences of the Sura Mulk, which means that he also accepted that the beloved servants of Allah are still alive within their graves.

Let us relate another incident from the period of the companions. It is recorded that in the period of Hazrat Mu'awwiya (radi Allahu anhu) a canal was dug between Mecca and Medina. Co-incidentally, the canal passed through that plot of land where the Shuhada (Martyrs) of Uhud lay buried. A person while digging accidentally cut the foot of a Shaheed with a spade. As a result of this, blood began to flow from the blessed foot. We learn from this incident that aside from their souls, even the bodies of these great and beloved servants of Allah are alive. This incident is narrated in "Jazbul Quloob" by Shaikh Muhaddith Delwi (radi Allahu anhu) and "Sharahus Sudur" by Imam Jallaludeen Suyutwi (radi Allahu anhu).

Let us now quote another example from the period of the Taabe'ins. Imam Abu Na'eem (radi Allahu anhu) in his book, "Hilyatul Awliya", narrates from Hazrat Sa'eed (radi Allahu anhu). The great saint states, "By Allah, Hameed Taweel (radi Allahu Anhu) and myself were burying Hazrat Thaabit Nibhaani (radi Allahu anhu). As we were setting the final rocks, one rock accidentally fell into the grave. As I peeped into the grave, I saw that Hazrat Thaabit Nibhaani (radi allahu anhu) was about to perform the Salaah and he was imploring Allah in the following manner, 'O Allah, You have given certain of Your creation the Permission to perform their Salaah within the grave, give me also the same permission'. It was indeed beyond the Mercy of Allah to refuse him."

N.B.: Hazrat Thaabit bin Aslam Nibhaani Basri (radi Allahu anhu) was a Taabi'in. He has narrated Ahadith from Hazrat Anas (radi Allahu anhu) and various other Companions. Shuba states that he used to complete the recitation of the Holy Quran in one day and night. He also used to fast during the day. Abu Bakr Al Muzni states that he had not seen a more pious person than Thaabit bin Aslam (radi Allahu anhu). ("Kashfun Noor", Imam Abdul Gani Naablisi, pg. 9)

Imam Baihaqi (radi Allahu anhu) narrates from Qazi Nishapuri Ebrahim (radi Allahu anhu) who states that, "A pious woman passed away. Among those that were present for her Janazah was a coffin thief, who attended only with the intention of noticing where she was being buried. As darkness set in, he dug the grave and was about to steal the coffin when the pious lady exclaimed, 'By Allah, how strange that a dweller of Paradise is stealing the coffin of another dweller of Paradise'. She explained that whosoever took part in her Janazah, Allah would forgive them, and that the coffin thief took part in the Janazah. The thief immediately covered the grave and repented with a true heart."

Indeed this is the greatness of the beloved servants of Allah, that one goes to them as a thief and returns as a Saint himself.

It is reported in the Hadith-e-Qudsi that the Almighty Allah has stated: "When My slave, becomes My beloved, then his words and attributes become the mirror of My Words and Attributes. Whatever he pleads for, I bestow it upon him. If he seeks refuge in Me, I protect him."

As we have seen, all these gifts are still found in the beloved servants of Allah even after they have departed from this world. It is due solely to this that the believing Muslims visit the graves of the Saints for they are indeed people who have been promised the Mercy and Assistance of Allah. We derive from these proofs, that if an individual goes to the Mazaar of a great Saint and implores to him in this manner, "O beloved servant of Allah, you are indeed the beloved slave of Allah. Please ask the Almighty on my behalf," how, we ask of you, can this be termed Shirk, when the Almighty Allah Himself has promised them all these gifts?

After considering these facts, if any person feels that he cannot achieve any help and assistance by visiting a Mazaar of a great Saint, then he has not in any way insulted the Saint, rather he has doubted the promise of Allah whereas Allah has promised his slaves His assistance.

Till now, we have proved that help and assistance that can be rendered by the beloved slaves of Allah in this world and in the Aalam-e-Barzakh, the question is: will they be able to assist us in the Hereafter?

The Holy Prophet (sallal laahu alaihi wasallam) has already given this answer. He has stated: "The Ulema, the Hufaaz, and the Shuhada of my followers will indeed intercede on the Day of Judgment. Even the infant whose parents are Muslims will intercede." If, as some misled individuals say, that it is Shirk to ask the creation for assistance, then how will these above mentioned beloved slaves help us on the Day of Judgment. This again is proof that it is not Shirk to ask them in this world either!

The events that will take place on the Day of Judgment are clear to all. We know that mankind will go to each Prophet (alaihimus salaam) seeking assistance, when finally they reach the Holy Prophet (sallal laahu alaihi wasallam), he will say, "I am for it (that is, I am that person who will intercede for you)."

He will then go into prostration and Praise the Almighty Allah, after which the Almighty Allah will say, "O Muhammad! Raise your head. Speak you shall be listened to. Ask, it shall be given to you. Intercede, your intercession will be accepted."

The Prophet (sallal laahu alaihi wasallam) will then intercede. After him, the great Prophets and Saints. If it is Shirk to ask the beloved servants of Allah for assistance, how will it be permissible on the Day of Judgment? We suggest to those who consider this action as Shirk to voice their opinion on the Day of Judgment, perhaps they will be amply "rewarded" for their folly.

May the Almighty Allah bestow upon people the Imaan to differentiate correctly between Shirk and Tauheed. Aameen!
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"THE ATTRIBUTES OF ALMIGHTY ALLAH"

1. Allah Ta'ala is One. There is no one equal to Allah Ta'ala, either in being, qualities, actions, commands or names. Allah Ta'ala is "Waajibul Wujood", in other words, His Existence is compulsory. His destruction is impossible. Allah Ta'ala always was and always will be. The term used to define the continuous existence of Allah Ta'ala is "Qadeem". "Qadeem" means "that which always existed and will always exist".

2. Allah Ta'ala is not dependant upon anyone or anything. The entire universe depends on Allah Ta'ala.

3. Like Allah Ta'ala, His Qualities are also "Qadeem". With the exception of Allah Ta'ala and His Qualities, everything else is "Haadith". "Haadith" means "a creation or that which was created by Allah Ta'ala".

4. Any person who says that Allah Ta'ala's Qualities are "Haadith" or says that any creation is "Qadeem" is a misled person.

5. Allah Ta'ala is neither anyone's father, not is He anyone's son. Allah Ta'ala does not have a wife. Anyone who shows Allah Ta'ala to have a father or for Him to be anyone's son or to prove that Allah Ta'ala has a wife is a Kaafir (non-believer). If anyone thinks or imagines this to be possible, then that person he is misled and irreligious.

6. Allah Ta'ala is present and in existence. The term used to define this is "Hai". Everyone’s life and existence is in the control of Allah Ta'ala. He gives life and causes death to whomever He pleases.

7. It is also not necessary that everything in the power of Allah Ta'ala should come into existence even though it is possible for it to come into existence. An example of this is that if Allah Ta'ala wills, He may create a mountain made from solid gold, but there is no such mountain. However, if Allah Ta'ala wishes, then it will exist even though it does not exist at present.

8. Allah Ta'ala is the possessor of all excellence and all good. Allah Ta'ala is pure and free of all those things, which have shortages (defects). In other words, for Him to possess any defect is "Muhaal". "Muhaal" is "that which will never be possible, that which can never be". Allah Ta'ala is free from lies, tyranny, ignorance and shamelessness. These qualities are totally "Muhaal" for Allah Ta'ala. To accept that Allah Ta'ala has the power to lie is to show Allah Ta'ala to have a defect and to reject Allah Ta'ala.

9. Existence, Power, Hearing, Seeing, Speech, Knowledge and Intention, etc. are the Divine Qualities of Allah Ta'ala. The Hearing, Seeing and Speech of Allah Ta'ala, however, does not depend on ears, eyes or tongue, since these are all human organs and Allah Ta'ala is free from all human forms. Allah Ta'ala hears the softest of softest sounds and sees the smallest of smallest objects. He sees even that which cannot be seen under the lens of a microscope, but His sight and Hearing are not only limited to these things. He Sees and Hears everything.

10. Like His other Qualities, His Speech is also "Qadeem" and not "Haadith". Whosoever accepts the Quran-e-Azeem to be a creation, according to Imam-e-Azam Abu Hanifa (radi Allah anhu) and the other Imams (radi Allah anhum), such a person is a Kaafir (non-believer) and his infidelity is also proven from the Sahaba-e-Kiraam (radi Allah anhumul ajma'in).

11. Allah Ta'ala's Speech is free from sound. The Holy Quran that we recite and write is "Qadeem" and without sound. Our recitation, our writing and our voice is "Haadith". In other words, our recitation is "Haadith" and that which we recite is "Qadeem." Our writing is "Haadith" and that which we have memorised is "Qadeem."

12. The Knowledge of Allah Ta'ala encompasses everything, be it partial, complete, existing or non-existing. Allah Ta'ala always knew everything, knows everything and will always know everything. Objects change, but the Knowledge of Allah Ta'ala does not change. He has knowledge of the trouble and the fears of the heart and there is no limit to His knowledge.

13. Allah Ta'ala is aware of all that which is hidden and apparent. "I'lm-e-Zaati" (Divine Knowledge) is His unique Quality. Any person who proves I'lm-e-Zaati, be it hidden or apparent for anyone accept Allah Ta'ala is a Kaafir (non-believer) since such Divine Knowledge refers to that which was not given to anyone.

14. Allah Ta’ala is the Creator of everything, be it an object or its actions. He is the One who gives sustenance. Angels, etc. are only means.

15. Allah Ta'ala is free from space, place, time, shape, movement and stoppage. Allah Ta'ala is free from everything which is Haadith.

16. If Allah Ta'ala wishes, then He can make small objects large and large objects small. He gives respect to whom He wills and disgraces whom He wills. He gives and takes whatever He wishes. Whatever He does is totally fair and just. He is free and pure of tyranny. He is the Most Exalted and High. He engulfs everything and nothing engulfs Him. To give benefit and loss is in His Power. He is the Lord of everything. He answers the call of the oppressed and He punishes the tyrants and oppressors.

17. Nothing takes place without His will. He becomes pleased with the good and displeased with the bad. His Mercy is such that He does not command any work that is not in the capacity of the servants. Allah Ta'ala is the Lord. He may do as He pleases and commands whatever He wishes.

18. Allah Ta'ala has promised Jannat (Paradise) to the Muslims, and He has promised Jahannum (Hell) to the Kufaar because of their disbelief. His promises never change. With the exception of polytheism (associating partners with Allah Ta’ala) and infidelity, He may pardon any major or minor sin as He wishes.

19. Allah Ta'ala's every action consists of great wisdom whether we are aware of it or not. His actions are not dependent on any reason. He has, with His knowledge, created on the earth a means for everything.

20. Allah Ta'ala has created eyes to see, ears to hear, fire to burn and water to quench thirst. If Allah Ta'ala desires, then the eyes may hear, fire may quench thirst and water may burn. If He does not will, then a person may have a hundred thousand eyes and still not be able to see a mountain in bright daylight. There may be a million fires and even one straw of grass will not burn. An example of the above mentioned statement is when Hazrat Ibrahim (alaihis salaam) was thrown into the fire. What a great fire that was which the Kaafirs had prepared to put him into! The heat of this fire was so intense that nobody could go near it and they had to use a catapult to throw him into it. It was then that Allah Ta'ala commanded: "O Fire! Become cold and peaceful on Ibrahim." The fire immediately became cold on Hazrat Ibrahim (alaihis salaam).

21. To believe that Allah Ta'ala enquires from someone (His creation) is total Kufr and against the teachings of the Holy Quran and the Ahadith.

22. The Aqeeda of the Ahle Sunnat Wa Jama'at is that the Knowledge of Unseen which is possessed by Allah Ta'ala is His Personal Knowledge and He does not gain it from anyone.

ALMIGHTY ALLAH CANNOT LIE

1. Some persons believe that Allah Ta'ala has the power to speak a lie. (Allah forbid).

2. The Aqeeda of the Ahle Sunnat Wa Jama'at is that Allah Ta'ala does not lie and He does not possess the power of lying. This is proven by the Quranic verse: "Whose word is more truthful than that of Allah". (Part 5, Verse 15)

3. Imam Fakhrudeen Raazi (radi Allahu anhu) said that it is not permissible upon any Muslim to even think that Allah Ta'ala can speak a lie. He said that for one to think in this way would remove one from the folds of Imaan. (Tafseer Kabeer)

4. To tell a lie is a defect for the personality of Allah Ta'ala and for there to be a defect in the Power of Allah Ta'ala is "Muhaal" (Totally impossible). (Tafseer Kabeer)

5. Allah Ta'ala is pure from all defects. (Tafseer Baidhawi)

6. There is none more truthful than Allah Ta'ala and for Allah Ta'ala to tell a lie is impossible. (Tafseer Khazin)

7. Any person who shows Allah Ta'ala to possess a certain quality which is not worthy of His Being, or to show Allah Ta'ala to have a defect or impatience, then he is a Kaafir. (Fatawa Alamgiri)



WHAT IS IMAAN AND KUFR?

1. Imaan is to accept every word of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) as the absolute truth and to testify whole-heartedly the reality and truth of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam).

2. One who observes the above would be called a Muslim, that is, if any of his words, actions or conditions does not reject, insult or falsify Allah Ta’ala and His Rasool (sallal laahu alaihi wasallam).

3. If you reject one aspect, which you know that to believe is part of Islam, then this is Kufr. For example, to reject Qiyamat, Angels, Jannat, Dozakh, Hisab, or not to believe that Salaah, Saum, Zakaah or Hajj is Fardh (obligatory) would make one out of the folds of Islam.

4. It is also Kufr not to believe that the Holy Quran is the Words of Allah Ta'ala.

5. To insult the Holy Ka'aba, the Holy Quran, or any of the Prophets or Angels is also Kufr.

6. To degrade any of the Sunnats (actions of the Holy Prophet sallal laahu alaihi wasallam), to make jokes of the orders of Shari'ah (Islamic law) or to reject or suspect it untrue any known and recognised aspects of Islam is also definitely Kufr.

7. To be a Muslim you have to, together with faith and belief, also pledge your status as a Muslim.

8. One must pledge his faith unless there is a difficulty, for example, you cannot speak, or to speak would mean to lose your life or would lose a part of the body, then it is not necessary to pledge your faith with your tongue. However, it is always best and a means of great reward not to say anything against Islam even to save your life.

9. To perform actions that are signs of Kufr and if you perform them you will be recognised as a Kaafir. For example, to wear a "Janeo" (a sacred thread worn by Hindus), or to have a lock of hair (plats for men) the same as Buddhists have, or to wear a cross are all actions of Kufr.

WHAT ASPECTS MAKES A PERSON A MUSLIM

1. For a person to become a Muslim it is necessary for him or her to believe Islam as the true religion and not to reject any of it's necessary aspects. A person should also not have beliefs contradictory or against the religion's necessary aspects (Zaroriyaat-e-Deen).

2. A Muslim must love and respect all those who are the beloved of Allah Ta’ala and His Rasool (sallal laahu alaihi wasallam) even though that person may be his enemy.

3. He must disrespect and hate all those who disrespect and hate Allah Ta’ala and His Rasool (sallal laahu alaihi wasallam) even if that person may be his beloved son.

4. Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) states: "One who loves for Allah, hates anyone because of Allah, spends for Allah and holds back for Allah, then, indeed, he has completed his Imaan."

5. If the person does not have the knowledge about all the religion's necessary aspect, i.e. even if he is a complete and utter illiterate, he must believe in Islam and in the Messenger of Islam (sallal laahu alaihi wasallam) and not have any beliefs against the necessary aspects of Islam (Zarooriyat-e-Deen).

6. Whether he cannot pray the Kalima (submission into Islam) properly he is still a Muslim and not a Kaafir. Therefore, if he misses Salaah, Saum, Hajj, etc. he will be a grave sinner, but will remain a Muslim. This is because deeds are not a part of faith.

7. Whatever is without doubt Haraam (forbidden) and to believe it as Halaal (allowed), and to believe something Haraam, which is no doubt Halaal, is Kufr, when there is no suspicion of a particular thing being Halaal or Haraam or the person knows this.

THE VALUE OF IMAAN

1. Until such a time a person does not love and respect the exalted Prophet (sallal laahu alaihi wasallam), even though that person worships all his life, his worship is fruitless and rejected.

2. Numerous Jogees, Monks and Hermits take to seclusion and spend their lives in the Remembrance of Allah Ta’ala. Some of them even indulge in the Zikr of "La ilaha illal lah" (There is no god but Allah), but they do not respect and love Rasoolullah (sallal laahu alaihi wasallam). What benefit is such Ibaadah? Allah Ta’ala states in the Holy Quran: "Whatever deeds they have performed, I have destroyed them all." (Para 19: Ruku 1)

THE VALIDITY OF IMAAN DEPENDS ON TWO IMPORTANT POINTS

1. The validity of Imaan depends on two important points:

1.1 Respect for Rasoolullah (sallal laahu alaihi wasallam), and

1.2 To love him above all creation within the universe.

2. If, at any time, anybody shows the slightest disrespect for the station of Sayyiduna Muhammadur Rasoolullah (sallal laahu alaihi wasallam), then there must not remain an atom of love and respect for that person in your heart. It can be anybody whom you love and respect, for example, father, Ustaaz (teacher), children, brother, Murshid (Spiritual Guide), Molvi, Mufti, Hafez, lecturer, Imam, or friends, etc.

3. Such a person should be totally severed from family and community. His name should cause great discomfort to you. His knowledge or status should be absolutely rejected and discarded.

4. If you accepted or observed silence to his insult to Rasoolullah (sallal laahu alaihi wasallam), kept good friends with him, did not regard him as a wretched and mean-spirited person, you should check where you stand in the test of Imaan!

STEADFASTNESS IN BELIEF

1. Salvation depends on the fact that every single belief of the Ahle Sunnah Wa Jamaah be so firm that one will remain firm even if the sky and the earth vanishes.

2. One must have great fear for his belief at all times. The Ulema of Islam state that: "One who does not fear that his Imaan may be taken away, would be stripped of his Imaan at the time of death."

3. Sayyiduna Umar Faruq (radi Allahu anhu) states: "If a voice calls out from the sky that all the people of the earth are forgiven but one, I would fear that the one would be me, and if the voice calls out that all the people on earth are dwellers of Hell but one, I will hope that the one be me." The status of "Khouf" (Fear) and "Raja" (Hope) must have a balance as displayed by Sayyiduna Umar Faruq (radi Allahu anhu).

WHAT IS SHIRK - POLYTHEISM

1. Shirk (Polytheism) is to believe someone else as lord except Allah Ta'ala or to believe someone else worthy of worship except Allah Ta'ala. This is the worst type of Kufr.

2. Except for Kufr, all other sins are at the will of Allah Ta'ala. Whatever He wishes, He will forgive.

3. A Muslim does not become a Kaafir if he commits a large sin, but remains a Muslim. If he dies without performing repentance then he will still obtain Jannah, whether it will be after fulfilling his punishment or gaining forgiveness. This forgiveness may be obtained at the Mercy of Allah Ta’ala’s will or from the intercession of the Holy Prophet (sallal laahu alaihi wasallam).

THE ORDER OF SOMEONE ASKING FOR FORGIVENESS FOR AN INFIDEL

1. Whoever performs a prayer of forgiveness for a dead Kaafir, or calls a Kaafir as one who is forgiven or a Jannatee, or if someone calls a dead Hindu a "Bekanth Baashi" (Jannatee), are themselves Kaafirs.






"THE PROPHETS AND MESSENGERS OF ALLAH TA’ALA"


1. "Messenger" or "Rasool" means he who brings the Message from Allah Ta'ala to the servants.

2. A "Prophet" is he who received the "Wahi" (Revelation, a Message from Allah Ta'ala) for the guidance of mankind to show people the path to Allah Ta'ala.

3. Many Prophets and many Angels are Messengers (Rasools).

4. All Prophets were male. There has never been a Jinn as a Prophet nor a female Prophet.

5. A Prophet becomes a Prophet who Allah Ta'ala wishes to be or whom Allah Ta’ala deems fit and a Prophet is born as a Prophet. A Prophet always stays away from sin even before becoming a Prophet. He is always attracted to good. There is never an aspect in a Prophet that people would hate.

6. Those who believe that they can become a Prophet due to their effort are Kaafirs (non-believers) and those who believe that a Prophet's prophecy can be taken away from him is also a Kaafir.

7. A Prophet's walk, conduct, looks, features, nobility, family, ways, manner, talk and conversation are all good and free from faults. A Prophet's intelligence is complete. A Prophet is the cleverest out of all people. The highest qualified doctor or philosopher's intelligence does not reach even a millionth part of a Prophet's intelligence.

8. A Prophet or an Angel are Ma'soom, meaning they are completely immune from sin and therefore cannot commit a sin.

9. Except for Prophets or Angels, if one believes that an Imaam or a Wali (Saint) are also Ma'soom, then they are misguided and have deviated from the right sect. Although there are Imaams and great Awliya who also do not commit sin, however, if sometimes they do commit a sin, then according to Shari’ah, this is not impossible.

10. Those who say that the Message of Allah Ta'ala is sometimes not passed on by a Prophet due to the fear of people or some other reason, is a Kaafir.

11. Prophets are better than all creations. In fact, they are better than those Angels who are Rasools.

12. Regardless of how high a rank of a Wali is, he can never be equal to a Prophet. Those who show a non-Prophet to be better than a Prophet are Kaafirs.

13. The respect of a Prophet is compulsory on every individual. The slightest disrespect of any Prophet is Kufr (infidelity).

14. The Prophets are just as alive in their graves as they were when in this world. They eat, drink and go and come as they wish. They were given death for a moment and then were brought back to life so that Allah Ta'ala's promise would be complete. Their lives are better than those of Martyrs (Shaheeds).

15. Allah Ta’ala gave the Prophets the Knowledge of the Unseen (I’lme-Ghaib). Every particle of the sky and earth are in front of the sight of all the Prophets. Therefore, this knowledge is "Given Knowledge" (Ataayi) and because Allah Ta'ala's Knowledge is not given to Him by anyone and, therefore, is "Self Knowledge" (Zaati).

16. Any follower cannot, due to his will power, piety, worship, and willingness to follow Allah Ta'ala, be better than any Prophet.

17. Prophets are always involved in the remembrance of Allah Ta’ala even while they are sleeping or awake.

18. To talk about the mistakes that have been committed by the Prophets is Haraam (strictly forbidden), except for when praying about them in the Holy Quran and Hadith.

19. It is improper and disrespectful to write abbreviation after the name of Nabi Muhammad (sallal laahu alaihi wasallam) or of any Nabi or Rasool. We must write "sallal laahu alaihi wasallam" or "alaihis salaam" in full.

GRADES OF PROPHETS

1. Hazrat Adam (alaihis salaam) is the first human. He is also the first Prophet.

2. All humans are his children.

3. Allah Ta'ala made Hazrat Adam (alaihis salaam) without the need of a mother or father. He was made from soil.

4. Allah Ta’ala made him His Caliph. Allah Ta'ala gave him the knowledge of all things and their names.

5. Allah Ta’ala ordered the Angels to prostrate to Hazrat Adam (alaihis salaam). All the Angels performed the prostration except Shaitaan, who refused and was therefore evicted forever and became a Kaafir.

6. There has come many Prophets from Hazrat Adam (alaihis salaam) to our beloved Prophet Hazrat Muhammad (sallal laahu alaihi wasallam)

7. Hazrat Nooh (Noah), Hazrat Ibrahim (Abraham), Hazrat Moosa (Moses), Hazrat 'Isa (Jesus) were Mesengers and also Prophets.

8. Some other Prophets mentioned in the Holy Quran are: Hazrat Ismaeel, Hazrat Ishaaq, Hazrat Ya'qoob, Hazrat Yusuf, Hazrat Moosa, Hazrat Haroon, Hazrat Shu’aib, Hazrat Loot, Hazrat Hood, Hazrat Dawood, Hazrat Sulaiman, Hazrat Ayoob, Hazrat Ilyaas, Hazrat Yahya, Hazrat Yunus, Hazrat Idrees, Hazrat Zulkifl and Hazrat Saaleh (alaihimus salaam).

9. The status of the Prophets varies from one another. Some are more superior to others and the most superior of all the Nabis is Hazrat Muhammadur Rasoolullah (sallal laahu alaihi wasallam). The next most superior is Hazrat Ebrahim Khaleelullah (alaihis salaam), who is followed by Hazrat Moosa (alaihis salaam), and then Hazrat Esa (alaihis salaam), and Hazrat Nooh (alaihis salaam). These five Ambiya are known as "Mursaleen Ulul Azm". They are also superior to all other Prophets.

10. Just as our leader Hazrat Muhammad (sallal laahu alaihi wasallam) is the greatest of all Prophets, (without comparison), his Ummah is the greatest of all the Ummats.

11. An exact number of how many Prophets that have been sent into this world is not known, but is said to be approximately 124 000.

12. The last of all Prophets and Messengers and the most virtuous of all creations is Allah Ta'ala's most beloved - our Master, Hazrat Ahmad Mujtaba Muhammad Mustapha (sallal laahu alaihi wasallam).

13. Rasoolullah (sallal laahu alaihi wasallam) is Khaatimun Nabiyeen (The Final Prophet). After the beloved Prophet there has never been another Prophet nor will there be another Prophet. Whoever believes that there will be a Prophet or there has been a Prophet during our Prophet's era or after or actually believes it as a possibility of someone obtaining Prophecy is a Kaafir.

OUR PROPHET'S UNIQUE VIRTUES AND EXCELLENCE

1. Allah Ta'ala created from His Noor (light) our beloved Prophet, before any other thing.

2. The Prophets, the Angels, the Earth, Skies, Heavens, etc. have all been created from the ray of the Holy Prophet's (sallal laahu alaihi wasallam) light (Noor).

3. Except for Allah Ta'ala or being equal to Allah Ta'ala, our beloved Prophet (sallal laahu alaihi wasallam) has been given whatever qualities there are, and whatever excellence exists, by Allah Ta'ala. In the whole universe, there cannot be anything or anyone with the same or greater quality than our beloved Prophet (sallal laahu alaihi wasallam).

4. The Holy Prophet (sallal laahu alaihi wasallam) is the most virtuous creation and a delegate of Allah Ta'ala.

5. All the Ambiya (alaihimus salaam) were sent down to a particular group of people or a particular nation, but the Holy Prophet Muhammad (sallal laahu alaihi wasallam) was sent to the entire creation.

6. The Holy Prophet (sallal laahu alaihi wasallam) is Mercy unto the humans, Angels, Jinns, animals and all the other creations of Almighty Allah and his special blessings is upon the human beings.

7. The Holy Prophet (sallal laahu alaihi wasallam) is the Prophet of all the other Prophets and it is a necessity for everyone to follow the Prophet (sallal laahu alaihi wasallam).

8. Allah Ta'ala has gifted the Holy Prophet (sallal laahu alaihi wasallam) with the keys of all Allah Ta'ala's treasures. All the world and religious gifts are provided and created by Allah Ta'ala and shared and given out by our beloved Prophet (sallal laahu alaihi wasallam).

9. Allah Ta'ala gave our Prophet (sallal laahu alaihi wasallam) the unique gift of Me'raj, meaning that Allah Ta'ala called him above the skies (Arsh) and showed him His Vision with the Prophet's (sallal laahu alaihi wasallam) own eyes.

10. The Prophet (sallal laahu alaihi wasallam listened to Allah Ta'ala's Voice and was given a tour of Jannat (Paradise), Dozakh (Hell), Arsh (above the skies) and Kursi (Throne).

11. On the Day of Judgement, our Prophet (sallal laahu alaihi wasallam will be the first to perform intercession, meaning that he will intercede for people in the Court of Allah Ta'ala.

12. There are many other qualities, too much to mention in this short section.

13. If someone treated any of the Holy Prophet's (sallal laahu alaihi wasallam) quotations or actions or deeds or situations as not worthy or looked upon them with degrading value, then they are Kaafirs.

DIFFERENCE BETWEEN MAUJIZAA AND KARAAMAT

1. When a Prophet performs an action that is impossible to perform to prove his prophecy and it astonishes the Kaafirs, it is known as a "Maujizaa". For example, to bring back to life the dead or to split the moon into two with the movement of the finger.

2. If these types of actions are performed by a Wali (Friend of Allah Ta'ala), then it is known as a "Karaamat".

3. If they are performed by an ordinary person or wrongdoer or a Kaafir, then it is known as "Istidraj".

4. When people see a Maujizaa, the truth of a Prophet is accepted.

5. False liars who claim to be a Prophet cannot perform these types of miracles. Allah Ta'ala never gives the false claimants of Prophethood the power to perform Maujizaas, otherwise one would not be able to distinguish the difference between the true Prophets and false claimants.


"BEING A MOHAMMEDAN"
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Do You know, we are Mohammedans... ?

It may be asked, what does Mohammedan mean?..

Mohammed is a Servant of ALLAH. Likewise the rahmat (grace) of ALLAH be upon the entire creation, being Servant of ALLAH is about being kind to all people without considering any discrimination or any disunion among them. It means trying the most in giving people unconditionally.

Being Mohammedan means refraining from blaming, condemning or scorning any person for matters which are not of their choices. It means Affection; it means Love; Grace and Mercy. Being Mohammedan is to be generous!..

We love whether Shia or Sunni. We love whether Kurd or Turk or Arab. We love all servants of ALLAH. We do our best to serve all servants of ALLAH. We are not bound by any sets of preconditioning that people invent for their personal benefits.

You might be descending from a Kurdish family or from a Turkish one. You may have been raised in a Shia community or in a Sunni one. Some external factors may have preconditioned you to attach on various judgments. But, we do not mind them, at all. The only significant criteria for us is that you be a servant of ALLAH... Regardless of our places of birth, whether it is Turkey, Africa or America, each one of us is a servant of the same One, ALLAH.

Being Mohammedan means recognizing all people regardless of their differences. It means to love people; it means to have tolerance. Because, a Mohammedan sees "ALLAH" in hearts, in the essence of people and in their consciousness... How could you explain then, if you do not perform your sajda (prostrate yourself) before ALLAH Whom you face?..

People perform sajda by standing in a circle around Kaba... If you remove the walls of Kaba from between, which is in the midst of people, you will see that sajda is fulfilled toward ALLAH Who is the Reality already within people...

ALLAH is not a god standing up-somewhere. ALLAH IS present within all of our hearts, within our consciousness and within every atom of ours... Do you realize then, who is the One we ever dislike, we get annoyed, we disgrace or we do not tolerate and hate?..

My friends... Some people are aware, but some are not! None is capable of knowing everything. No one has the same opportunities of research and learning. Therefore, we should not accuse people who are not informed or misinformed on certain matters. We should not disgrace anyone! We should not look down on anyone...

The creation of ALLAH is infinite. Each unit of creation has its different perspective and beauty. We should try to love them all despite their mistakes, errors and deficiencies...

Sooner or later, everyone of us will pass away. Speaking on my part, I have already leaned the ladder of ages onto my fifties. I do not know if I will live three or five more years. We would be happy if there is someone who recites and sends a few "Kulhuwallah" (Sura Ikhlas) and an Alhamdu (Sura Fatiha) from behind and who says "May ALLAH be radhi (glad) of him!.." What a loss if we could not even attain that!

Infinite number of wealthy people, sultans or statesmen have all passed away in spite of all their achievements, leaving every possession behind. If they were able to make themselves remembered in charity, this is simply their gain. If they are not remembered in benevolence, they are there at loss, also.

People must not be accused of matters which are not results of their own decisions. This fact is common sense. Why do we still dare to charge people based on odd judgements that they are Turks or Kurds or Arabs or Gypsies orothers? How humane is this?

We are beings of limitlessness, created within the Science of Allah. We take part for short temporal periods in this world. Maybe tomorrow in an unexpected moment we will depart from this world. What kind of a reasoning can we have if we have turned life into darkness, caused it to be unendurable and full of grief for each other, and if we destroyed each other in a world we stay for such temporal periods?..

If you want to understand Islam, look at Mewlana Jelaluddin, look at Yunus Emre, look at Hadji Baktash Wali! Look at Ahmed Yasewi! There are so many people of insight, spiritual understanding and mystery to pay attention to. They are representatives of Islam and they represent what being Mohammedan is... Those who watch out and criticize the physical position of your body during your prayers, who question your style of dressing or your shirts with short sleeves or your not wearing nightcap in a mosque and who accuse you of such reasons, are quite unaware of Islam.

Consider and understand those great people who share the same insight, if you want to learn Islam and understand the thought system of Islam.

When I say "I am Mohammedan," I mean, I am one of those who meet people with grace regardless of their belief, religious order or path they follow.

Prophet Ibrahim is the ancestor of Mohammed Mustafa. Let me tell you a story about him to conclude my remarks...

As might be known, Prophet Ibrahim is well-known for his generosity (kerem). He would not ever eat alone without someone sharing his meal. One evening after he prepared his dinner as usual, he noticed that there was nobody to eat with him. He was all alone and he prayed his lord, saying "Oh Rabbi! Please, send me a guest to share my meal as I haven't got anyone to join me in my meal.."

And Prophet Ibrahim's prayer was accepted at the sight of Truth (by Janab Haqk). Before long, he heard someone calling from outside: "Is there someone inside?"

Jumping out of his place, Ibrahim opened his door: "Welcome," he said upon seeing an old man outside. "Come in, please! Sit down for some food!"

The old man stepped in and then they sat to eat together. Saying "Bismillah," (in the name of Allah) Prophet Ibrahim took a slice off bread. And the man too reached to the bread and cut off a piece.

"Oh, no," said Prophet Ibrahim. "Don't you say 'Bismillah' before you begin eating! You should mention the name of Allah! Mention the name of Allah who gave all this food for us!.."

The man, so old with a beard down to his belly, said "But, I do not know your lord. Who is he?"

Prophet Ibrahim said, "This is unacceptable! How can I share my food with someone who does not recognize ALLAH, and denies Hu!"

Those words broke the old man's heart. "OK then," he said. He stood up and walked out...

After the old man had left, Prophet Ibrahim received a revelation (wahy) by ALLAH, right away:

"Oh Ibrahim! (Don't you see) I have been allowing my servant live for more than a hundred years, though he only denied me so far. I have not driven him away from my door even once (I have not stopped providing him with food)... How could 'you,' only a servant of Me, send him back?"

Ibrahim jumped out of his place all at once and rushed to the man, saying "O! Come! Even if you do not know Hu! Come back! I was warned by my Lord because of my attitude toward you. "

The man asked "What happened that you changed your mind?" Ibrahim repeated what he had been informed, and begged the man "Please, for Allah's sake, come on, sat with me and share my meal." The old man said, "Is this what your Lord talked to you?" Ibrahim said, "Yes, my Lord said so." Then the old man said, "Your Lord is really a great and an exalted Lord. Then I believe in your Lord..." They then sat at the meal and ate together...

We are descendants of Prophet Ibrahim. We are descendants of Mohammed Mustafa. We are Mohammedans. So, let us love people and welcome them warmly despite any naming they bear in the eyes of people...

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