It's nice to be important, but it's most important to be nice. Author Unknown

Period Of Youth In Islam

If we examine the life of an average human, we come to realize that life consists of four periods. Childhood: This usually lasts for thirteen to fourteen years. The teenage years which usually lasts for six to eight years depending on when he gets married, (The Period of Youth). The third part of his life is from the time he gets married until his old age, which usually lasts for merely twenty to thirty years, and then lastly his old age whose exact time period cannot be said with certainty, depending on when death takes him.

Now out of these four parts of an average human life, the most crucial stage of his life is the period of youth. The period of youth is a time when a person goes through many changes and experiences; he undergoes and partake many new things which he has never experienced before. The youth begins to feel as though he has control over the whole world, and that he can do whatever he wishes. His desires are increasing day by day becoming attached to the opposite sex, he enjoys lustfully gazing and flirting with them..

Now, this is that period of his life that if he was to control his desires a bit, and sacrifice a few of these devilish desires, he can become a future role-model for Muslims. He can become a leader for his community, and the biggest achievement he can gain is success in the hereafter.

As being admitted into paradise, and being saved from the hell fire, is, in reality truly the greatest success a person can gain. Allah has described this as a ‘great success' in the Holy Qur'an.

The reason why this period of human life is so important and crucial is because this period of youth is generally what determines the way in which this period of his life is spent. If he spends this period of his life in an Islamic environment, visiting the Masjid for the five daily prayers, associating with the pious people and the true scholars of Islam, sitting in their gatherings, then, it is greatly hoped that he will spend the rest of his life in the same way.

On the other hand, if the youth stays away from the Masjid and doesn't associate himself with the pious and scholars of Islam, but spends his time visiting the pubs/clubs, associating himself with girls and mischievous people, then it is most likely that the rest of his life will be spent in a similar manner, away from the Masjid and away from Deen, except if Allah wishes otherwise.

Just like everything, life is also a gift from Allah and every aspect of it should be regarded as a gift and a trust from Allah. Allah expects us to spend this youth in His worship and obedience, seeking knowledge of Islam and acting upon it. This in itself is a form of gratefulness.

In a Hadith, the Messenger of Allah  said that the feet of the son of Adam will not be able to move until he is questioned regarding four things.

Out of these four questions, one question asked will be regarding how one spent his time as a youth. In another Hadith, the Messenger of Allah  has said that on the Day of Judgement, there are seven types of people to whom Allah will give shade to. It is stated in Bukhari that on the Day of Judgement there will be no shade except for Allah's shade. And from amongst these groups, one group will be those youth who spent their youth in the worship of Allah.

The reason being is because a youth has many desires, so whosoever goes against his desires and controls them in this delicate period of youth, and obeys the command of Allah, and tries his best to follow the Islamic Shariah, in such a time of his life when his desires are at their peak, then Allah will give him a great reward.

Once the great Imam Abu Hanifah (rahamtullahe alayhe) was giving advice to his student Imam Abu Yusuf (rahamtullahe alayhe). He said that in your youth you should spend your time in seeking Islamic knowledge, and thereafter seek a job, and when you get enough money then you should get married.

Once a pious servant of Allah saw an old man in great pain. On seeing him in this state, he remarked that the old man did not take care of Allah's rules in his youth.

Similarly, a wise man once said that how many old men are there who repent to Allah. How great would it be to see youngsters repenting to Allah.

Therefore, the period of youth is a very delicate and important period in a Muslim's life. If spent in the right way his time as a youth will benefit not only himself but also others. By visiting the Masjid, attending the gatherings of the scholars of Islam and seeking their advice and knowledge, serving one's parents and trying to carry out Allah Taa'la's orders to the best of ability then it is greatly hoped that one will grow up to become a leader of the Muslim community and become the coolness of one's parents eyes. If wasted by continuously committing sins, disobeying Allah's commands, then it is possible that on the Day of Judgment Allah will reprimand him regarding this.

So dear youngster! Realise your value and importance for the future fate of the Ummah lies in your hands. May Allah guide and protect us all on the day of Judgement. Ameen

12 Tips for Muslim Youth in Dawah

Why should you, a young Muslim, be helping to bring your friends closer to Allah?

After all, you've got your own struggles to deal with: trying to explain why you pray to hostile teachers, Hijab discrimination, standing up in class when the professor attacks Islam, dealing with parents who think you've gone nuts because you're growing a beard, or all the other difficulties faced by a number of practicing Muslim youth?

Islam was never meant to be an individualistic faith, reserved for the "chosen few". Muslims have a duty to spread the Deen, and practicing Muslim youth, whether beginners, activists or leaders have a crucial role to play.

"Allah has put them in a position that perhaps no one else is in," notes Sheema Khan, former Muslim Youth of North America (MYNA) advisor for eastern Canada. "They have the means to communicate with their peers, they have an understanding of what they're going through plus they have the guidance of Islam."

Who is your childhood friend, who would rather spend Fridays at MacDonald's than the Masjid, or your classmate who is Muslim in name and only knows that "Muslims don't eat pork" going to listen to: the nice Imam of the Masjid who would freak out if he saw the way they were dressed and talked or you who may have grown up with them, joked with them, or see them everyday in school?

The answer is obvious: you.

Don't panic. Here are some tips and advice which can help from other Muslims, many of whom have been there and done that:

Tip # 1 : Make Your Intention Sincere

All work we do should ideally be for the sake of Allah. That includes the task of bringing someone closer to Allah. That of course means this should not be connected to arrogance, thinking you're the teacher and everyone else should be lucky you've embarked on a crusade to save them. Guidance is from Allah. Make Dua and make sincere efforts and remember Allah can also misguide you if He wills (we seek refuge in Allah from that).

Tip # 2 : Practice What You Preach

Not practicing what you preach is wrong and you will lose the confidence of anyone, young or old, once they figure you out. Don't do it.

Tip # 3 : Use The Quran & Seerah (biography of the Prophet peace be upon him) As Dawa Guides

Read and understand those chapters of the Quran which talk about how the Prophets presented the message of Islam to their people. Read the Seerah (for some good Seerah books)to see especially how the Prophet Muhammad (peace and blessings be upon him) brought Islam to so many different people, including young people.

As well, talk to Dawa workers, and check out manuals they may have written, like Yahiya Emerick's How to Tell Others About Islam.

Tip # 4 : Talk To People As If You Really Dont Know Them

Don't assume you know someone just by looking at them. You don't know that the Muslim girl in your homeroom who walks through the school's hallways as if they were fashion show catwalks (see Ambe Rehman's perspective on this) is not someone you can talk to about Allah because she looks like a snob. Or that the Muslim guy who you've never seen at Juma at your university is a "bad Muslim". Maybe he was never really taught Islam and has no idea what importance Friday prayers have in Islam, especially for Muslim men.

Tip # 5 : Smile

Did you know the Prophet was big on smiling? But many "practicing" Muslims seem to have "their faces on upside down" as one speaker once said-frowning and serious.

Smiling, being polite and kind are all part of the manners of the Prophet, which we must exercise in our daily lives. If we want to approach others with Islam, we have to make ourselves approachable. Smiling is key to this.

But note that being approachable does not mean being flirtations with the other gender. There are Islamic rules for how men and women should deal with each other which have to be respected. Dawa is no excuse to have long and private conversations and meetings with the other sex, for example. Set up a system where someone expressing an interest in Islam is referred to someone of the same sex.

Tip # 6 : Take The Initiative & Hang Out With Them

Take the first step and invite someone you may have spoken to a couple of times to sit at lunch together, to check out a hockey game or invite them over for Iftar in Ramadan. Also, share difficulties, sorrows and frustrations. Help with homework, be a shoulder to cry on when depression hits, or just plain listen when your friend is upset, discuss common problems and keep their secrets. There are few things as annoying as a snitch and backstabber. But an important note: if the problem is of a serious nature,(i.e. your friend is thinking of committing suicide or is taking drugs), notify and consult an adult immediately.

Tip # 7 : Show Them Islam Is Relevent Today, Right Here, Right Now

Young people may think Islam is too "old fashioned" and not in tune with the modern age. Prove this wrong. Show how Islam is really about relating to Allah, which any human being can do, anywhere, anytime. Allah is always closer to you than your jugular vein and He hears and knows everything. Encourage friends to ask Allah's help during tests, exams, and in dealing with problems at home with parents and siblings. Also point out how Islam relates to teenagers: Islam gives you focus and an understanding of who you are and where you are going, which most of "teen culture" does not.

Tip # 8 : Get Them Involved In Volunteer Work With You

If you are already involved in the community, get your friend to help out. Ask them to make a flyer for one of your youth group's events or brainstorm for ideas about activities to hold this school year. This involvement makes them feel part of the Muslim community and deepens your friendship, since you are now working together on something beneficial for both of you. Make sure you thank them for their contribution.

Tip # 9 : Ask Them 4 Fundamental Questions

As your friendship develops, you will notice the topics you discuss may become more serious. You may be discussing, for instance, future goals and plans. Khan recommends four questions to ask that can steer the topic to Allah and Islam:

• Where am I going in life and what would make me really happy deep down inside?
• What do I believe?
• Who should I be grateful to?
• Did I get to where I am today without the help of anyone?

Tip # 10 : Emphasize Praying 5 Times A Day Before Any Other Aspect Of Islam

A person's main connection with Allah, on a daily basis, is through the prayer five times a day. Don't emphasize any other aspect of Islam until your friend starts making a real effort to pray five times a day. Emphasize the direct connection one has with Allah in prayer. If they are facing a problem, tell them to pray, and to ask Allah for help in Salah and outside this time. When possible, make it a point to pray together during your "hang out time". If your friend begins to pray, that is the first step to other aspects of Islam like giving up swearing, treating parents with respect or dressing Islamically.

Tip # 11 : Help Instill Confidence In Adults

Adults, like Bart Simpson's dad Homer, are considered bumbling idiots in the eyes of "teen culture". Your job as a young Muslim is to help turn the tables on this false and unIslamic belief. All you have to do is this: when a Muslim adult does something good (i.e. saving someone's life, donating money to a worthy cause, the Imam gives a good speech, taking good care of his/her family) bring it up in the course of your conversations with your friend and praise the adult in question. Doing this regularly may not only change your friend's perspective, but could lead to them seeing their own parents in a more respectful way.

Tip # 12 : Support Them Even When They Become More Practicing

Remember, just because a person starts practicing Islam more regularly, this does not mean everything will be okay from this point onwards. There will still be hard times, difficulties. There may be times when your friend may have doubts about his or her newfound practice of Islam. Be there to reassure them.

Signs That Allah Loves His Slave

The love of Allaah is "the status for which the righteous compete and strive… It is the nourishment of hearts and souls… the delight of the eyes… It is the life of which one who is denied it is dead… the light which the one who loses it is in deep darkness… the healing of which the one who is denied is sick… the joy which the one who is deprived of it lives in distress and pain…  

It is the spirit of faith and good deeds… by means of which one may draw closer to Allaah… which, when it is absent, one is like a body in which there is no soul." 

O Allaah, make us among those whom You love. 

The love of Allaah has signs and causes which are like the key to the door. These causes include the following: 

Following the guidance of the Prophet (peace and blessings of Allaah be upon him).

Allaah says in His Holy Book (interpretation of the meaning): 

"Say (O Muhammad to mankind): If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur'aan and the Sunnah), Allaah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful." [Aal ‘Imraan 3:31] 

Being humble towards the believers and stern towards the kaafirs, waging jihad for the sake of Allaah, and not fearing anyone or anything but Him.

Allaah has mentioned these qualities in a single verse, in which He says (interpretation of the meaning): 

"O you who believe! Whoever from among you turns back from his religion (Islam), Allaah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the way of Allaah, and never fear of the blame of the blamers." [al-Maa'idah 5:54] 

In this verse Allaah describes the attributes of those whom He loves, the first of which is: humility and not being arrogant towards the Muslims, and being stern towards the kaafirs, and not humbling or humiliating oneself before them. They (the ones whom Allaah loves) strive for the sake of Allaah, against the Shaytaan, the kuffaar, the hypocrites and the evildoers, and they strive against their own selves (jihad al-nafs). They do not fear the blame of any blamer, because so long as they are following the commands of their religion, he will not care about anyone who mocks him or blames him. 

Doing naafil (supererogatory) acts of worship.

Allaah says – according to a hadeeth qudsi – "My slave keeps drawing near to me by means of supererogatory acts of worship until I love Him." Supererogatory acts of worship include naafil prayers, charity, ‘Umrah, Hajj and fasting. 

Loving, visiting one another, helping one another (financially) and offering sincere advice to one another for the sake of Allaah. 

These attributes were mentioned in a single hadeeth in which the Messenger (peace and blessings of Allaah be upon him) narrated that his Lord said: "My love is guaranteed for two who love one another for My sake; My love is guaranteed for two who visit one another for My sake; My love is guaranteed for two who help one another (financially) for My sake; My love is guaranteed to two who uphold ties with one another for My sake." 

Narrated by Ahmad, 4/236 and 5/236; al-Tanaasuh by Ibn Hibbaan, 3/338; the two ahaadeeth were classed as saheeh by Shaykh al-Albaani in Saheeh al-Targheeb wa'l-Tarheeb, 3019, 3020, 3021. 

What is meant by "two who visit one another for My sake" is that they only visit one another for the sake of Allaah, seeking thereby His pleasure for their loving one another for His sake or cooperating in worshipping Him. 

From al-Muntaqa Sharh al-Muwatta', hadeeth 1779. 

Being tested.

Calamities and disasters are a test for a person, and this is a sign that Allaah loves him, because this is like medicine: even though it is bitter, but still you offer the medicine, despite its bitterness, to the one whom you love; and Allaah's is the highest description.

According to a saheeh hadeeth: "The greatest reward comes from the greatest trial. When Allaah loves people, He tests them, and whoever accepts it gains the pleasure of Allaah and whoever complains earns His wrath." 

Narrated by al-Tirmidhi, 2396; Ibn Maajah, 4031; classed as saheeh by Shaykh al-Albaani. 

For calamities to befall the believer is better than punishments being stored up for him in the Hereafter. How can it be otherwise when he is raised in status and his bad deeds are erased thereby? The Prophet (peace and blessings of Allaah be upon him) said: "When Allaah wills good for His slave, He hastens his punishment in this world, and when He wills bad for His slave, He withholds his sins until he comes with them on the Day of Resurrection."  Narrated by al-Tirmidhi, 2396; classed as saheeh by al-Albaani. 

The scholars have explained that the one from whom calamities and trials are withheld is the hypocrite, for Allaah withholds [his punishment] in this world, so as to bring him with all his sins on the Day of Resurrection. 

O Allaah, make us among those whom You love. 

If Allaah loves you, do not ask about the good that you will attain and the virtue that you will acquire… it is sufficient for you to know that you are beloved of Allaah. The great fruits of the love of Allaah for His slave are as follows: 

People will love him and he will be accepted on earth, as it says in the hadeeth narrated by al-Bukhaari (3209): "When Allaah loves a slave, He says to Jibreel, 'I love so-and-so, so love him,' so Jibreel loves him and then calls out to the people of heaven, 'Allaah loves so-and-so, so love him,' and the people of heaven love him, and then acceptance is placed in the Earth for him." 

What Allaah has mentioned in the hadeeth qudsi of the great virtues of those whom He loves. It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him." Narrated by al-Bukhaari, 6502. 

This hadeeth qudsi includes a number of benefits of Allaah's love for His slave: 

• "I am his hearing with which he hears" i.e., he does not listen to anything but that which Allaah loves.
• "his seeing with which he sees" i.e., he does not see anything but that which Allaah loves.
• "his hand with which he strikes" i.e., he does not do anything with his hand but that which Allaah loves.
• "and his foot with which he walks" i.e., he does not go towards anything but that which Allaah loves.
• "Were he to ask [something] of Me, I would surely give it to him" i.e., his du'aa's are heard and his requests are granted.
• "and were he to ask Me for refuge, I would surely grant him it" i.e., he is protected by Allaah from all things… 

We ask Allaah to help us to please Him. 

And Allaah knows best.

Obsessing Over the Evil Eye

Obsessing Over the Evil Eye

Sheikh Muhammed Salih Al-Munajjid

I ask Allaah to relieve your distress and take away your sorrow. 

It should be noted that Islam does not bring any hardship. Rather one of the most important aims of sharee'ah is to relieve people of hardship. 

Allaah says (interpretation of the meaning):  "Allaah does not want to place you in difficulty" [al-Maa'idah 5:6] 

It is not permissible for a Muslim to listen to the shaytaan and let him fill his life with doubts, waswaas and paranoia, for if he does that he will lose out in this world and will not gain anything in the Hereafter. Such whispers (waswaas) are merely tricks of the accursed Shaytaan who wants to cause grief for those who believe. And Allaah is the best of protectors and the most merciful of those who show mercy. 

What you must do is put a stop to all these whispers, and not pay any attention to bad thoughts. It is sufficient for you to say the dhikr that is prescribed in sharee'ah when you see something good, and Allaah will protect it against the evil eye and destructive envy (hasad). Remembrance of Allaah (dhikr) and the evil eye or envy cannot coexist. 

It was narrated from Abu Umaamah ibn Sahl ibn Haneef that the Prophet (peace and blessings of Allaah be upon him) said: "Why don't you invoke blessings, for the evil eye is real." [Narrated by Maalik in al-Muwatta' (2/938); classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (6/149)]

Al-Zarqaani said in Sharh al-Muwatta' (4/320): "..why don't you say, Baarak Allaahu feek (May Allaah bless you), and that would cancel out what is feared of the evil eye and take away its effects."

It was narrated from 'Abd-Allaah ibn 'Aamir ibn Rabee'ah from his father (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "If one of you sees in himself or his brother something that he likes, let him pray for blessings, for the evil eye is real." 

Narrated by al-Haakim in al-Mustadrak (4/240). He said: "This is a hadeeth whose isnaad is saheeh, although they (al-Bukhaari and Muslim) did not narrate it with any mention of invoking blessing." And al-Dhahabi agreed with him. It was classed as saheeh by al-Albaani in Saheeh al-Jaami (556). 

It says in al-Mawsoo'ah al-Fiqhiyyah (13/31): This indicates that the evil eye cannot cause any harm if the one who may harm with the evil eye invokes blessings. What is prescribed for everyone who admires something is to invoke blessings, for if he prays for blessings, the harm must inevitably be diverted. Invoking blessings means to say:Tabaarak Allaah ahsan al-khaaliqeen, Allaahummah baarik fihi (Blessed be Allaah the best of creators, O Allaah bless it). 

Al-Nawawi said: "It is mustahabb for the one who may harm with the evil eye to pray the blessing for the one who may be harmed and say Allaahumma baarik wa laa tadurrahu (O Allaah bless and do not harm him) and Ma sha Allaah laa quwwata illa Billaah (As Allaah wills, there is no power except with Allaah)."

Al-Haafiz Ibn Hajar said in Fath al-Baari (10/205): "The one who admires something should hasten to pray that the thing he admires be blessed, and that will be a ruqyah on his part."

In Fataawa al-Lajnah al-Daa'imah (1/547) it says: "The remedy for the one who may cause harm with the evil eye when he sees something he admires is to remember Allaah and invoke blessing."

Shaykh al-Fawzan said in al-Muntaqa (1/question no. 87): 

If the one who may cause harm with the evil eye fears that he may harm the thing he is looking at, then he should say:Allaahumma baarik 'alayhi (O Allaah, bless it). Similarly it is mustahabb for him to say: Ma sha Allaah laa quwwata illa Billaah (As Allaah wills, there is no power except with Allaah), because it was narrated from Hishaam ibn 'Urwah from his father that when he saw a thing that he liked or he entered one of his gardens, he would say: Ma sha Allaah laa quwwata illa Billaah (As Allaah wills, there is no power except with Allaah). 

If the one who may cause harm with the evil eye always says this dhikr, then he will ward off its harm, in sha Allaah. 

It says in Fataawa al-Shaykh 'Abd al-Kareem al-Khudayr (5): 

The Muslim should not let doubts, illusions, suspicion and excessive fear of the evil eye overwhelm him so much that he becomes afflicted with psychological illness and the like. He should think positively of Allaah, may He be glorified and exalted, and understand that whatever befalls him only happens by the will of Allaah, may He be blessed and exalted. So let him turn to Allaah, because He alone is able to ward off harm and relieve distress. End quote. 

If you see something that you like, then pray to Allaah for blessing, and do not pay attention to anything else. Allaah will protect it because of your du'aa', and will ward off all harm from it. Do not let yourself keep on fearing it, for Allaah does not want that for His slaves. Also keep striving to make yourself see the will of Allaah in all things, for He has great wisdom in what He gives and withholds, lowers and raises, and there is none to put back His Judgement [cf. al-Ra'd 13:41] and none can change His Words [al-An'aam 6:115].  

Always remember – O slave of Allaah – that this world and everything in it is too insignificant for people to envy one another and transgress against one another for its sake, as al-Mutanabbi said: 

What hearts desire is too insignificant for people to transgress against one another or destroy one another in pursuit of it. 

This is also indicated in the words of the Prophet (peace and blessings of Allaah be upon him): "Why would one of you kill his brother?" [Narrated by Imam Maalik (1746) and Ahmad (15550) and others.]

And Allaah knows best.

Tauheed or Shirk?

Tauheed or Shirk?
by
HAZRAT ALLAMA SYED AHMED SA'EED KAAZMI (RAHMATULLAH ALAIH)
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 (Alaihi 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 hearsay, rather, it is to make the public aware and to educate them on practices followed by the first generation of Muslims, yet these practices 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 labeled 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 undoubtedly 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." (Surah 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." (Surah 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 its 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." (Surah 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 used 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 behavior and dishonor, 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 Surah Mulk. He related the entire episode to the Prophet (sallal laahu alaihi wasallam), who replied that the recital of Surah 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 Surah 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 Dehelvi (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!

Message of Islam

 Let me begin by clarifying that for us Islam is not the name of some unique faith presented for the first time by Mohammad (peace be upon him) who should, on that account be called the founder of Islam. The Qur’an makes it abundantly clears that Islam—the complete submission of man before God—is the one and only faith consistently revealed by God to mankind from the very beginning. Noah, Abraham, Moses and Christ—prophets who appeared at different times and places—all propagated the same faith. They were not founders of faiths to be named after them. They were each reiterating the faith of their predecessors.

           II.      What distinguishes Mohammad from the other Prophets?

(i)                   He was the last Prophet of God.   

(ii)                   God revived through him the same genuine faith, which had been conveyed by all the Prophets.  

(iii)                   This original message was corrupted, and split into various religions by people of different ages, who indulged in interpolations and admixture. God eliminated these alien elements and Islam, in its pure and original form, was transmitted to mankind through Mohammad.  

(iv)                  Since there was to be no messenger after Mohammad, the Book revealed to him was preserved word for word2 so that it should be a source of guidance for all times.3

(v)                   The life of Mohammad, and the manner in which he conducted himself, was also recorded in a unique manner by his companions and by later compilers of the Tradition. A more complete and authentic account of the life, sayings, and actions, of any Prophet or historical personage, has never been compiled.4  

(vi)                  In this way, the Qur’an and the authentic Sunnah of the Prophet together became a reliable source of knowing what is Islam, what it stands for, what guidance it provides, and what obligations it places upon us.

         III.  As Muslims, we believe in all the Prophets who preceded Mohammad— not only those who are mentioned in the Qur’an, but also those who are not so mentioned and this is such an integral part of our faith that if we were to abandon it we should cease to be Muslims. But for instruction we turn to Prophet Mohammad alone Not on account of any prejudice, but because

a)                     As the last of God's Prophets he brought us the latest divine dis­pensation,

b)                    The Word of God which reached us through Mohammad    is pure divine language, free of human admixtures, and preserved in its original form Its language is a living language, spoken, written and understood by millions of people, and whose grammar, vocabulary, idiom, pronunciation, and script have remained unchanged from the time of revelation till today

c)                     As 1 have said earlier, we have a complete historical record of the life, character, conduct, sayings, and actions of the Prophet Mohammad, preserved with meticulous care, accuracy and detail since this cannot be said of other prophets we can believe in them but we cannot emulate them

        IV.      It is our belief that Mohammad's mission was for the world as a whole and for all times, for,     

(i)                    Its universality has been clearly confirmed by the Qur’an,      

(ii)                   It is a logical consequence of the finality of his prophet hood. A prophet, after whom there was to be no other, had to be a guide and leader for all men and for all ages,     

(iii)                  God has provided through him a complete code which man needs to follow the right path, and this in itself, supports the concept of finality, because without completeness the need for other prophets would remain

(iv)                  It is a fact that during the last 1400 years no man has arisen whose life and work bears even the slightest resemblance to that of a prophet. Nor has anyone presented a book, which could be remotely considered as divine communication. Still less has there been a man to claim legitimate authority as a lawgiver for mankind.

           V. It must, at this point, be understood why the need arose for God to communicate with man through His prophets. This has to be examined in the context of the sources of human knowledge .At the preliminary stage we gain knowledge through empirical observation. At higher levels comes deductive reasoning accompanied by scientific investigation. Man is sufficiently well equipped in these fields not to require direct divine assistance. Though, no doubt, there is an ever present divine will help man in his research and innovative endeavors and revealing to him progressively the mysteries of His creation. Some gifted individuals achieve, in moments of rare inspiration, new insights or discover new laws of nature. But there is another type of knowledge, which is beyond the reach of our senses or scientific study. This sphere of knowledge does not submit to any instrument of scientific examination. Philosophy and science can only speculate about it. Human theories about ultimate realities, based on reason, never achieve the level of certainty, and their authors, conscious of their limitations do not present them as conclusively proved. In respect of these realities man is dependent on whatever knowledge is communicated to him by God. How is this knowledge conveyed? Not through the operations of some publishing house, where books are printed and handed over to each man, with instructions to read them, and to discover the truth about himself, about the universe, and about the manner in which he should organize his life. To convey this knowledge to mankind, God chooses prophets as His messengers. He reveals the truth to them and they communicate it to the people.

        VI.  The work of a prophet is not limited to communication of the knowledge alone. He has to explain, according to what is revealed to him, the relationship between God and man and man and man as it factually is, and, as it actually should be He has to prescribe a moral code, enunciate the principles of culture and civilization, lay down the mode of worship, establish a frame-work of belief, and define the moral imperatives, which must govern our life. The Prophet determines the rules, which should form the basis of social and cultural relationship, economic. Judicial, and political dealing, matters of war and peace, and international affairs. The Prophet does not transmit merely a code of rituals commonly regarded as 'religion'. He brings with him a whole system of thought and action, which is called Al-Deen (a complete way of life) in Islamic terminology.

      VII.   The mission of a prophet does not end with the announcement of this way of life to the world at large. He has to guide the people who follow him, explaining to them the implications of the Islamic creed, the moral code, the divine injunctions and commandments, and the form of worship that sustains the whole system. He has to demonstrate, by practice, the faith he preaches, and his life should be a model which people may be able to follow to organize his own lives. He must give training to the individuals and the Muslim society as a whole to prepare them for practical participation in the evolution of Islamic culture and civilization. The believers must grow under his guidance into an organized community engaged in establishing the Islamic system of life so that God's word should prevail upon all other words.

Not all the Prophets completely succeeded in this mission. There were many who failed not because of any personal fault or inadequacy. They did not succeed because of the prejudice and intolerance of the people or because the circumstances were not favorable. But every prophet had the same mission, and it is a fact of history that Mohammad succeeded in establishing the Kingdom of God on earth, as it is in the heavens.

   VIII.     The audience of the Qur’an and the Prophet Mohammad was the whole of mankind from the very outset, and those who accepted the Word acquired the status of believers without any distinction. At no time was the invitation of the Qur’an addressed to the people of any particular area, race, tribe, colour or language .The Qur’an always calls upon the "progeny of Adam” or "the mankind” to accept Islam. The specific instructions and injunctions are meant for those who have come to believe in Islam, and they are always addressed as "those who believe " That the message of Islam was universal in character is proved by the fact that those who accepted the message acquired equal rights and status as believers, regardless of all differences of origin. The Qur’an says, “The believers are all like brothers”. The Prophet said: "those who subscribe to our beliefs, and adopt the Islamic way of life, have the same rights and the same obligations as we have. The Prophet announced, “Listen! You have one God as you have one father (Adam). There is no distinction between an Arab and a non-Arab. There is no preference for the black over the fair, or the fair over the black. There is distinction only in submission to God. The most virtuous among you is the most honourable in the eyes of God”.

        IX.  Among the fundamentals of Islam, the most important is belief in one God, —not just the conviction that He exists or that He is one—but that He alone is the Creator, Master, Ruler, and Administrator of all that exists. The universe exists because God wills it to exist, it functions because God wills it to function, and God provides the sustenance and the energy, which everything of the universe requires for its existence and growth. All the attributes of Sovereignty reside in God alone, and no one else has a share in them in the slightest degree. He alone possesses all the attributes of Divinity, and no one other than God possesses any of those attributes. He views the whole universe, and all that it contains, in a single instantaneous glance. He has direct knowledge of the universe, and all that is there in the universe. He knows not only its present, but its past and its future as well. This omnipresence and omniscience is an attribute of God alone and of no other. There was no ‘before’ him and there is no ‘after’ him. He has been there always and will be there always—eternal and abiding. All else is transient. He alone is eternally living and present. He is no one’s progeny and He has no progeny. Whatever exists, besides His self, is His own creation, and no other can identify himself in any manner with the Lord of the universe, or claim to be his son or daughter. He is man's single Deity. To associate anyone in His worship is as great a sin as it is an act of infidelity. He responds to man's prayers and He alone has the power to accept or reject them. Not to ask of him is senseless arrogance, and to turn to others is sheer ignorance. To seek of him and also of others, is to associate equals with him.

           X.  The sovereignty of God in Islam is not just a supernatural phenomenon. It covers all aspects of political and legal sovereignty also and in these too no one other than God has any share. In God alone vests the rightful authority to exercise power on this earth, and over those whom God has created in it. No monarch, no royal family, no elite class, no leader of any religious group, no demkcracy established on the basis of the sovereignty of the people, can participate in God's sovereignty. Whoever claims such a position is a rebel, as are those who leave God and turn to other people in obedience. Similarly, any institution or individual attempting to assume political and legal sovereignty and restrict the jurisdiction of God to spheres of personal law or religious duties is really a usurper and a rebel. The truth is that no one can claim to be a lawgiver on God’s earth, and no one can challenge the supreme authority of God Almighty in any sphere.

        XI.   Certain natural consequences flow from this Islamic concept of God.

(a)                   God alone is the real Deity and no one other than God has any right to be worshipped by man.

(b)                   God alone has authority over the forces of the universe, and he alone can fulfill or frustrate man's hopes. Man should turn to Him alone in prayer. He should never imagine that prayers could be addressed to anyone but God.

(c)                    God is the Master of man's destiny and no one else can interfere with the fate of others or with his own fate. Man’s hopes and fears must, therefore, be directed only to God. No one else should be an object of fear or source of favour.   

(d)                   God is the Creator of the world and He alone has complete and direct knowledge of the reality of man and of the world. Only He can guide man through the complicated course of life and instruct him regard­ing good and evil. Since God alone is the Creator and the Master He has exclusive authority over the universe and man. It is an act of blasphemy for man to become independent or claim authority over other men. For man to become his own lawgiver to accept the authority of any other individual or institution as such is equally blasphemous. The ultimate Lawgiver and Master of His creation on this earth is no other than God, and His law has the status of the supreme law.        Man can legislate subject to his Supreme law. Beyond that he has no legislative authority.

      XII.   We now come to our second most important belief---belief in Mohammad's prophet hood. God conveyed His message to man through Mohammad.   This took two forms:

(a)                   God revealed the Qur’an to the Prophet in his own language.

(b)                   The Sunnah of the Prophet, which is an unerring guide to man in respect of all that, is permissible and all that is prohibited in the eyes of God. Without this belief in the Prophet, belief in God would become a mere theoretical proposition. It is the example of practical leadership, and the ideological guidance provided by the Prophet, which transforms belief in God into a culture and a civilization, and          enables man to evolve a way of life. We get through the Prophet not only rules of guidance, but a complete scheme of values and a prac­tical code of conduct. No one can be a practicing Muslim unless he believes in the Prophet as he believes in God.

   XIII.     The position of the Prophet has been so clearly defined in Islam that we can know what he was and what he was not. The Prophet is no more than a servant of God. He was to make people servants of God and not servants of himself. At least seventeen times a day Muslims recite in their prayers:  “1 bear witness that Mohammad is a servant of God and is His prophet.” The Qur’an leaves no doubt that the Prophet is but a human being and has no share whatever in Divinity. The Prophet is neither superhuman nor is he free of human weaknesses. He owns no treasure of God, nor does he possess knowledge of the unknown that he should become all knowing like God Almighty. Leave alone being able to benefit others or cause them harm, the Prophet cannot do so even in respect of himself. The precise task of the Prophet is to communicate the message of God. He has no powers to make people righteous and faithful. Nor can he call to account those who refuse to believe, and he certainly has no power to punish them for their disbelief. Should the Prophet himself choose to defy God or fabricate things on behalf of God or make any change in the message revealed to him, he will incur divine displeasure and punishment. Mohammad is one of the Prophets of God, and above that he has no status. He cannot by himself prohibit or permit anything. Without a mandate from God he cannot legislate for the people. He has to strictly conform to Divine commandments.  Islam ensured that the believers should not turn the Prophet into a demi-god. Some of the earlier prophets suffered this fate at the hands of their followers. They attributed all kinds of supernatural powers to their leaders and made them into God's equals or progeny or incarnation. By discouraging such exaggeration Islam has established the true position of the Prophet as follows:

No one can claim to be a believer without believing in the Prophet. He who obeys the Prophet, in fact, obeys God. God has not designated any Prophet except to be obeyed according to His will. The path of the Prophet is the path of Divine guidance. Whatever the Prophet ordains must be accepted, and whatever he instructs to avoid, must be avoided. The Prophet clarified this when he said: I am a mortal like you. In matters revealed to me by God, you must obey my instructions. But you know more about your own worldly affairs than I do so my advice in these matters is not binding. The Sunnah of Mohammad is, in fact an exposition of the purpose of the Qur’an, and this exposition too was conveyed lo the Prophet by God Himself, as the author of the Qur’an. The Prophet’s explanation of the Qur’an enjoys divine sanction, and no one else can interpret Qur’an which may be in conflict with or repugnant to the explanation given by the Prophet. God declared the life of Mohammad as a model life. No one can be a true believer unless he accepts the decision of the Prophet. Muslims have not an independent position in a matter determined by the Prophet. Before deciding any matter Muslims must first ascertain whether God and His Prophet decided any analogous matter earlier, and if a precedent exists they must follow it.  

I hope I have clarified that God conveyed, through the Prophet, to mankind not only a supreme law but also a permanent scheme of values. That which is good, according to the Qur’an and the Sunnah, is good for all times, and that which is evil, shall remain evil forever. That which is enjoined as duty, in the Qur’an and the Sunnah, shall always be a duty. What is declared permissible is permissible forever, and what is prohibited is prohibited for all times. In this law no amendment, deletion, addition, or abrogation, is possible unless some person or community decides to renounce Islam. So long as Muslims remain Muslims, it is impossible in their social and legal system that something, which was evil yesterday, turns into good today, and reverts to evil tomorrow

   XIV.    The third fundamental creed of Islam is belief in the hereafter (Akhirah). Denial of the hereafter is the denial of Islam even though one may have belief in God, in the Prophet, and in the Qur’an. In its detailed form, this belief is composed of the following essential elements:

(i)                    Man has not been unleashed on the earth as an irresponsible savage. He is accountable to God for his actions. Today's life is only a test and an examination At the end we will all be called upon to render a complete account of our acts of commission and omission to God.

(ii)                   The time for accountability is fixed by God The tenure Allotted to mankind, on this earth, shall terminate on the doomsday, when the present order will be annihilated and replaced by another The whole human race will rise once again in the new world.

(iii)                  That will be the time when they will appear before God Almighty, and every one will face the consequences of his personal acts in his in­dividual capacity.

(iv)                  I he Judgment will rest not on God's own knowledge alone. The requirements of due process of justice will be fully observed. A complete record of the actions of every individual, without the slightest alternation, will be put in the open Court, and evidence, of different categories, will be presented to prove what was done by man in private or in public, and the motives which inspired his conduct.

(v)                   1 here will be no undue intercession. Neither bribery, nor advocacy against the truth will be tolerated No one will be able to shift his burden to another. Even the closest relations, friends, leaders, religious guides, or self-styled deities, will not be able to offer any help to anyone man will stand by himself—helpless and alone and render his account, and await the pronouncement of the judgment, which shall be in the power of God alone.

(vi)                  The judgment will rest on one question Did man conduct himself, in submission to God, in strict conformity with the truth revealed to the Prophets, and with the conviction that he will be held responsible for his conduct in life on the Day of Judgment? If the answer is in the affirmative, the reward will be Paradise, and if in the negative, Hell will be the punishment.

     XV.    Belief in the hereafter divides people into three distinct categories. First, there are those who do not believe in the hereafter and regard life on this earth as the only life. Naturally, they judge good and evil by the results which manifest themselves in this world If an action produces beneficial results it is good, and if it brings about harmful results it is evil. Quite often the same action is regarded as good when the results are good, and bad when its results are bad. Second, those people who do not deny the hereafter, but who depend on the intercession or atonement of some one to absolve them of their sins. Among them there are some, who regard themselves as God's chosen people, who will receive only nominal punishment however grave their sins. This deprives them of the moral advantage, which they could have derived from their belief in the hereafter. As a result they also become very much like the people who deny the hereafter. Third, arc those people who believe in the hereafter in the form in which Islam presents it. They do not delude themselves that they have any special relationship with God, or that anyone can intercede on their behalf. They know that they alone are responsible for their actions. For them the belief in the hereafter becomes a great moral force. A person who has the conviction that he is fully accountable for all his actions finds a permanent guard, stationed within himself, who cautions him and admonishes him whenever he deviates from the right path. There may be no court to summon him, no policemen to apprehend him, no witnesses to accuse him, and no public opinion to press him, but the guard within him is ever on the alert, ready to seize him whenever he transgresses. The consciousness of this inner presence makes man fear God even when he is all by himself. He discharges his duties honestly, and refrains from doing anything, which is prohibited. Should he succumb to temptation, and violate the law of God, he is ever ready to offer sincere regrets, and to enter into a firm contract with the future that he will not repeat the mistake. There can be neither greater instrument of moral reformation nor any better method to help man to develop a sound and stable character. It is the hereafter, which helps men, under all circumstances, to conform to God's scheme of permanent values. It is for this reason that Islam attaches great importance to the belief in the hereafter, and without it even the belief in God and the Prophet is not sufficient for man's guidance.

   XVI.     A little earlier, I mentioned that Islam represents a whole civilization, a complete culture, and a comprehensive world order. It provides moral guidance in all walks of life. That is why Islamic values arc not for the ascetic who renounces the world, but for him who actively participates in different spheres of life, and works within them. The moral values which people look for in convents, monasteries, and cloisters, arc presented by Islam right in the current of life. Heads of governments, governors of states, judges, members of the armed forces and police services, elected representatives of the people in the parliaments, leaders of finance, trade and industry, college and university teachers, and students alike receive guidance to organize their lives according to the principles of Islam. There is no distinction in Islam between private and public conduct. The same moral code, which one observes at home, applies to one's conduct in public. Every institution of society and every department of Government must conform to the laws of Islam. Politics must be based on truth and justice. Nations should deal with one another, on the basis of mutual recognition of rights, and due discharge of obligations. Even if there has to be war, those engaged in it should conduct themselves not as barbarians but as civilized human beings. When man decides to submit to the will of God, and accepts His law as the supreme law, and organizes his life in accordance with the revealed moral code, on the principle of accountability to God, the quality and character of his life cannot be limited to the precincts of prayer halls. It must extend itself to every sphere of his work as a man of God.