Realizing an urgent need for a good introductory book on Islam, in
2002 we, the Muslim Students Organization of the City College of New York, released our frst ever publication entitled A Simple Message to Mankind. The success of this book eventually gave us enough initiative to release our second publication The Basics of Purifcation and Prayer In Islam, which was also received with great enthusiasm. Even after supplies of both books fnished an over-whelming demand remained thus making it necessary to release reprints of both books. After much delay and procrastination we set out to revise A Simple Message to fx any mistakes made earlier and to make any possible improvements. After a few revisions we realized that there was much that needed to be done and so instead of just a reprint we had to release a completely new edition. This new edition that you are holding contains new sections along with a complete over-haul of the formatting and writing style. There are also additional footnotes for the parts where we thought more clarity was needed without breaking the fow of the text. This booklet is an effort to say the truth about Islaam: to provide ac- curate information, with suffcient proof from the Quraan, the Sunnah (the sayings, actions and approvals of the Prophet Muhammad) and the understanding of the frst three generations of righteous Muslims, the only primary sources of Islaamic teachings. Hopefully the reader will fnd this small booklet adequate enough to learn about: the similarities and the differences between Islaam and other faiths, the Muslims rela- tion with God and with their fellow man, and their life. Our purpose is only to inform and educate. The right of acceptance and judgment is left up to the reader. May Allaah bestow upon us all His Guidance. Fage 3 All praise is due to Allaah (Subhanahu Wa TaAla) 1 , we praise Him, and we seek His Aid and His Forgiveness. We seek refuge in Allaah from the evils of our own souls and the evils of our actions. Whomsoever Allaah guides, there is none to misguide him, and whomsoever Allaah misguides there is none to guide. We bear witness that there is none worthy of worship except Allaah, alone, without any partners and we bear witness that Muhammad (Sal-Allaahu Alayhi Wa Sallam) 2 is His Slave 3 and Messenger. O you who believe! Fear Allaah as He should be feared, and die not except in a state of Islaam with complete submission to Allaah. (Soorah 4 Al-Imraan 3:102) O mankind! Be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from both He created many men and women. And fear Allaah through Whom you demand your mutual (rights), and (do not cut the relationship of) the wombs (kinship). Surely, Al- laah is Ever an All-Watcher over you. (Soorah An-Nisaa 4:1) O you who believe! Keep your duty to Allaah and fear Him, and speak the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger (Sal-Allaahu Alayhi Wa Sallam) has indeed attained a great achievement. (Soorah Al-Ahzaab 33:70-71) 1) We eliminate from our mind any imperfection for Him and He is Higher than anything we think of Him. 2) May Allaah bestow upon him Prayers and Peace. 3)The word Slave must not be understood in any negative sense. Allaah is the Lord and Master of all mankind, and it is incumbent upon all to obey Him. Indeed the term Slave of Allaah is the greatest of titles for man and reduces all to equals instead of allowing him to call himself superior to one another. 4) Soorah- A chapter of the Quraan, the word following it is the name and the numbers indicate the number of the chapter and the relevant Verse(s). Fage 1 Fage 5 Verily, the most truthful of speech is the Book of Allaah and the best guidance is the Guidance of Muhammad (Sal-Allaahu Alayhi Wa Sallam). And the worst of matters are the things newly introduced into the religion, and every new thing is an innovation (bidah), every innovation is misguidance and verily, every misguidance is in the Hellfre.
To begin If a person were to look at the world we live in, he would fnd in it many groups and nations upon different beliefs and cultures, all claiming to be upon the truth, yet each distinct from the other. In this age of understanding and communication, it has become important for us as Muslims, to be knowledgeable representatives of our own faith and explain to others, about our beliefs and culture and the uniqueness of our nation. Physically we are all human beings. We eat; sleep; talk and bleed just like anyone else. What in reality makes us a world apart from others is the manner of our obedience to Allaah in every facet of life. We as Muslims, believe in Allaah as our Lord and Creator. Who is Allaah? Firstly, let us clear up any misconception that may surround this. It is erroneous for people to assert that Allaah is the God of the Muslim people. If there is only one God it is ridiculous to claim that Muslims have a different God than others. Yet, the name Allaah has a special status, as it is simply the Arabic way to refer to the One Absolute God. It is also unique since, unlike in English, it does not ascribe to God any gender or plurality. To accuse Muslims of worshipping a different God, is like accusing a Spanish speaker of having a different God because he uses the word Dios instead of God. So the belief in Allaah is the central point of Islaam. This belief is actually com- posed of certain pillars without which ones belief in Allaah is incomplete and value- less. They are essentially: 1. Belief in Allaahs Existance (of course). 2. Affrmation that He is the Creator, Lord and Sustainer of all creation (Tawheed 5 Ar-Ruboobiyyah). 3. Affrmation that He is the only One who has the right to be worshipped and none else deserve any worship (Tawheed Al-Uloohiyyah). 5) The word tawheed means oneness, when mentioned singly, it encompasses all the branches of tawheed mentioned herein. 4. Affrmation that He is the possessor of the Best names and Attributes and these attributes must be believed in, as is without making fgurative interpretations, or as- similations or distortions of their meanings (Tawheed Ul Asmaa Wa Sifaat). These are the most essential and central beliefs of Islaam, to be a true Muslim, one must totally submit to these principles with their heart, their speech and their limbs. So in an attempt for clarity, let us further explore what these principles really mean and how they are connected. The Innate Belief in Allaahs Existence Muslims believe in the existence of One God, but that does not make us different from any other nation. Every human being has an innate belief in the existence of Allaah. Whether one affrms that with his lips or not is not an issue. When great distress befalls a person, his heart makes him call out for Allaah and Him alone. Even the most stubborn atheist calls out to Allaah if his parachute doesnt open while skydiving, and even the most rigorous polytheist forgets his multitude of gods at such a time. All hope is put towards the One Allaah who created him, the One he chose to neglect. And when harm touches men, they cry sincerely only to their Lord (Allaah), turning to Him in repentance, but when He gives them a taste of His Mercy, behold! A party of them associate partners in worship with their Lord. (Soorah Ar-Rum 30:33) When harm touches man, he calls to Us (for help), then when We 6 have (rescued him from that harm and) changed it into a favor from Us, he says: Only because of knowledge (that I possess) I obtained it. Nay, it is only a trial, but most of them know not! (Soorah Az-Zumar 39:49) So, as is evident from the above verses, with the sole exception of people who are either self-deceiving or immature, all of mankind affrms the Oneness of their Lord in relation to His existence. In Islaamic terminology this belief is known as Ta- wheed-Ar-Ruboobiyyah, or the Affrmation of the Oneness of Allaahs Lordship, and every person affrms this whether knowingly or unknowingly. Thus, we con- 6) In many parts of the Quraan, Allaah refers to Himself in the plural. This is not in contradiction to the concept of Oneness, since the reference to a plurality is to emphasize on ones majesty. This is what in the English language is referred to as the royal we. Fage Fage 7 clude that there are further criteria to determine somebody to be a Muslim other than to affrm the existence of One Absolute God. From the above verses we can also understand that Allaah is not fully appreciated merely by the belief in His existence. A person of understanding will see that the natural extension to this belief is that since his Lord and Creator is only One, then it is obligatory for him to submit to His Will completely without any hesitation. This is what differentiates the Muslim from the Non-Muslim. Do they seek other than the religion of Allaah (Islaam), while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly? And to Him shall they all be returned. (Soorah Aali Imraan 3:83) So it is this concept of absolute submission to the Will of Allaah that makes Mus- lims unique in relation to other people and nations. Total Submission to Allaah A Muslims essence lies in his faith (emaan). This faith is defned as belief in the heart, its affrmation by the tongue, and the action on the limbs. So in reality a Muslim is a person who submits his mind, body and soul to the Will of Allaah, and to none other, and it is the level of his submission that determines his quality as a Muslim. Allaahs Laws govern every single of his actions and feelings, and therefore with the correct intention, every single of a Muslims actions can become acts of worship. He keeps away from what Allaah has forbidden and is content with what He has allowed. Upon realizing that Allaah alone has the right to be obeyed in every facet of life that he affrms the second stage of submission, Tawheed-Al-Uloohiyyah or the Affrmation of the Oneness of Allaahs worship. Finally in completion of the understanding of Tawheed, one must also affrm Allaahs Names and Attributes that He had made known to us, in that we believe in all His Names as they should be believed in and affrm all His attributes that He describes Himself without making any assimilations nor distorting their meaning, nor by reinterpreting them. This is the third catrgory of Tawheed called At-Tawheed ul Asmaa Wa Sifaat, i.e. Affrmation of the Oneness of Allaahs Named and Attributes. This third part is also the completion of the knowledge of Allaah that He has allowed to us. To distort them is essentially to accept a wrong belief regarding Allaah and His Uniqueness. These three categories of Tawheed, once affrmed by a person, form the central part of ones Islaam, from which every other issue branches off. The strength of a persons religion or lack thereof is almost always due to his lack of the proper understanding of Tawheed. Affrming the Oneness of Allaah in Worship The whole creed 7 of Islaam can be concisely embodied in a few words known as the Testimony of faith - Laa ilaha illa Allaahu Muhammad ar-Rasool Allaah or There is none worthy of Worship but Allaah, and Muhammad is His Messenger. In some places the above is often mistranslated to read, There is no God but Allaah, but as explained earlier, although belief in Allaahs existence is mandatory, what Islaam stresses upon, is His Worship. Anyone who testifes to the above with sincerity is a Muslim. To understand the concept of the Oneness of Wor- ship, we have to take a closer look at these words. In the frst part 8 of the Testimony we have both an affrmation and a negation and both are necessary to realize the complete belief in the Oneness of Allaah. Firstly we have a negation, i.e. There is none worthy of worship (this is the negation part) with this we are saying that we reject all things and beings that are worshipped and obeyed. If one were to stop here and only take the negation part then he would be an atheist, so it becomes necessary to proceed to the affrmation, but Allaah. By this we realize not only that we completely shun all deities and idols but that every form of worship is only and exclusively for Allaah. If we were to believe only in the affrmation and not the negation then we would be inferring that we worship Allaah but do not reject other gods, i.e. worship is not ex- clusively for Him (and this is known in Islaam as Shirk). The fnal part of the testi- mony and Muhammad is His Messenger 9 serves as an instruction for who we are to look to as the our guide for our lives, that the only way to realize this belief in the correct way is to follow the example of the Prophet Muhammad (Sal-Allaahu Alayhi 7) Creed known as Aqeedah in Arabic, is the central belief system in Islaam, the backbone of the religion on which everything else rests. 8) As a mentionable point, belief in La ilaha illa Allaah has 7 conditions; a) Knowledge(al-Ilm), b) Certainty (al-Yaqeen), c) Sincerity (al-Ikhlaas) d) Truthfulness (as-Sidq) e)Love (al-Muhabbah) f) Submission (Al-Inqiad) g) Acceptance (al-Qubool). For a better understanding of these points I suggest the benefcial book by Shaikh Ubaid Al-Jaabiri The Conditions of La ilaha illa Allaah. Available at www.salafbookstore.com. 9) Belief in Muhammad (Sal-Allaahu Alayhi Wa Sallam) as a Messenger of Allaah also has its conditions. They are, that a person, a)affrms and attests to the truth of whatever he informed us of, b) complies with what ever he had ordered us with c) withholds himself from whatever he forbade and d)judges by the revealed laws (shariah) with which he came with and is fully pleases with his judgment Fage 8 Fage 9 Wa Sallam). Under no circumstances whatsoever are Muslims allowed to worship Muhammad or to ascribe to him any form of divine attributes, which would only be a violation of the frst part of the Testimony. Shirk and its categories To understand the concept of Tawheed fully, it is essential to understand the op- posite of it, i.e. Shirk. Shirk is to associate partners with Allaah though He alone has the sole right to be worshipped, and it is mainly divided into three categories: 1. Major Shirk 2. Minor Shirk and 3. Hidden Shirk Major Shirk This type of Shirk, which is the most serious form, has four aspects: a) Shirk-ad-duaa, i.e. invoking, supplicating and praying to other than Allaah. And when they embark on a ship, they invoke Allh, making their Faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worship to others. (Soorah Al-Ankaboot 29:65) b) Shirk-al-Niyyah wal-Iradah wal-Qasd, i.e. having the intention, or purpose or determination to do acts of worship for other than Allaah. Whosoever desires the life of the world and its glitter, to them We shall pay in full (the wages of) their deeds therein, and they will have no decrease therein They are those for whom there is nothing in the Hereafter but Fire; and vain are the deeds they did therein. And of no use is that which they used to do. (Soorah Hood 11:15-16) c) Shirk-At-Taah, i.e. to render obedience to any authority against the Orders of Al- laah, to consider the authority of others to be equal or greater than His. 10) Once when Allaahs Messenger (Sal-Allaahu Alayhi Wa Sallam) was reciting this Verse, Adi bin Haatim (who was formerly a Christian) said, O Messenger of Allaah! They do not worship them (i.e. the rabbis and monks). Allaahs Messenger (Sal-Allaahu Alayhi Wa Sallam) said: They certainly do. They (the rabbis and monks) made the lawful things unlawful and made the unlawful things as lawful, and they (the Jews and Christians) followed them; and by doing so they really worshipped them. (Ahmad, Tirmidhi) They (Jews and Christians) took their rabbis and their monks to be their lords besides Allaah, and (they also took as their Lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded [in the Tauraat (Torah) and the Injeel (Gospel)] to worship none but One Ilaah (God - Allaah) Laa ilaaha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him, (far above is He) from having the part- ners they associate (with Him). (Soorah At-Tawbah 9:31) 10 d) Shirk-Al-Mahabbah, i.e. showing the love which is due to Allaah Alone to other than Him. And of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah). They love them as they love Allaah. But those who believe love Allaah more (than anything else). If only, those who do wrong could see, when they will see the torment, that all power be- longs to Allaah and that Allaah is Severe in Punishment. (Soorah Al-Baqarah 2:165) Minor Shirk This is Ar-Riyaa, i.e. doing acts of worship and righteous deeds simply for the pur- pose of showing off, or to gain praise instead of making ones worship solely for the Pleasure of Allaah. Surely, the hypocrites seek to deceive Allaah, but it is He who deceives them. And when they stand up for prayer, they stand without sincerity, (and only) to be seen of men, but little do they hold Allaah in remembrance. (Soorah An-Nisaa 4:142) Fage 10 Fage 11 Also an additional referrrence is available in the sayings of the Prophet. The thing that I fear most about you is that you fall into the minor shirk. They (his com- panions) asked, Messenger of Allaah, what is the minor shirk? he said Ar-Riyaa. 11 Hidden Shirk This is that a man becomes discontent with the condition Allaah has ordained for him and he unconsciously laments and regrets his condition, aspiring to have more in manner of worldly life. So above we have listed the main ways a person commits Shirk with his Lord. Shirk is not necessarily always open, and many a time even simple acts can be embodi- ments of it. So, once we are able to identify any presence of Shirk within us, it be- comes incumbent that we try to free ourselves from it. Fighting Shirk is a life long struggle in an effort to ascertain that our worship is only for Allaah (Subhanahu Wa Ta Ala). The manifestations of Shirk in real life To speak about a Muslims worship, we must again return to the many aspects of Shirk that we spoke of; because now we will see and hopefully understand the way a Muslim distances himself from Shirk. Firstly, a Muslim invokes, supplicates, offers sacrifce and prays to none but Allaah and directly to Him without the presence of any intercessors. The Muslim knows that Allaah is the All-Hearing and All-Knowing and that He knows fully well the need of His worshippers. The Muslim knows that Allaah is capable of doing all things and that the millions of voices that cry out in different languages to Him do not confuse Him nor do they distract Him from keeping His Command over every- thing. Allaah is connected to His creation directly and there is no need for anyone to come in between them to be either a translator or an intercessor. This is how a Muslim distances himself from the Shirk-Ad-Duaa. In contrast we must look at the belief of the non-Muslims. In Hinduism and Ca- tholicism, we have the manifestation of many gods and saints. They direct their prayers to them in the belief that they will allow them to get closer to God. But Allaah says otherwise: Surely, the religion (i.e. the worship and the obedience) is for Allaah only. And those who take Auliyaa (protec- tors and helpers) besides Him (say): We worship them only that they may bring us near to Allaah. Verily, Al- laah will judge between them concerning that wherein they differ. Truly, Allaah guides not him who is a liar, and a disbeliever. (Soorah Az-Zumar 39:3) So Allaah rejects their insincere argument with His Words, and in fact shows them to be liars who are in reality degrading Allaah by making such claims.To think that by worshipping or invoking others one would gain closeness to Allaah is the same to say that Allaah is unable to hear them, or similarly incapable of providing for His slaves. We also see other ways by which Shirk-ad-duaa is committed by many who profess to be monotheists. Among these are the ideas of Trinitarian Christians who believe that Allaah is three and one at the same time. They profess to the Oneness of Al- laah but when they pray, they pray to Eesa (Jesus) (Sal-Allaahu Alayhi Wa Sallam), even though their frst Commandment forbids them from considering anyone other than Allaah to be God. Not only that, but since no one is really able to explain this concept of the Trinity, people just accept it out of blind faith, disregarding the con- fusion that arises from such a belief. Surely, Allaah is not the author of confusion. Allaah mentions those who consider Him to be part of this Trinitarian concept: O people of the Scripture! Do not exceed the limits in your religion, nor speak of Allaah anything but the truth. The Messiah Eesa (Jesus), son of Maryam (Mary), was (no more than) an Messenger of Allaah and His Word, (Be! and he was) which He bestowed on Maryam, and a spirit created by Him; so believe in Allaah and His Messengers. Say not: Three (trinity)! Cease! (It is) better for you. For Allaah is (the only) One God, Glory be to Him (Far Exalted is He) above having a son. To Him belong all that is in the Heavens and all that is in the earth. And Allaah is All Suffcient as a Disposer of af- fairs. (Soorah An-Nisaa 4:171) 11) Ahmad and at-Tabarani Fage 12 Fage 13 Surely the ones who hide (the Truth) are those who say: Allaah is the third of the three (in an trinity). But there is no divinity but the One God. And if they cease not from what they say, verily, a painful torment will befall on the disbelievers among them. (Soorah Al-Maaidah 5:73) Indeed we see even in the Biblical texts proof that Eesa (Jesus) (Sal-Allaahu Alayhi Wa Sallam) himself prayed and invoked a God 12 . So how is it that the Christians hold this belief? Indeed Eesa (Jesus) (Sal-Allaahu Alayhi Wa Sallam) will be called out to be a witness against those who lied against him. And (remember) when Allaah will say (on the Day of Resurrection): O Eesa (Je- sus), son of Maryam (Mary)! Did you say unto men: Worship me and my mother as two gods besides Allaah? He will say: Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would have surely known it. You know what is in my inner-self though I do not know what is in Yours; truly You, only You, are the All knower of all that is hidden (and unseen). Never did I say to them anything except what You did command me to say: Worship Allaah, my Lord and your Lord. And I was a witness over them while I dwelt amongst them, but when you took me up, You were a Watcher over them; and You are a witness to all things. (Soorah Al-Maadiah 5:116-117) So, Jesus (Sal-Allaahu Alayhi Wa Sallam) himself will be a witness against those who held the Trinitarian beliefs. Also included in this is the concept of ascribing divinity or divine attributes to Allaahs creation. Such that among the Catholics we have people who are forgiven for their sins by their own priests and the overall Christian belief that one is auto- matically saved if they accept Eesa (Jesus) (Sal-Allaahu Alayhi Wa Sallam) as their lord and savior (May Allaah protect Eesa from this horrible slander). So we fnd among these people who commit great sins with the belief that if they confess or are baptized or whatever rituals they may have, that they are saved from the tor- ment of the Hell fre and shall not be called to account. But Allaah says: On the Day when Allaah will resurrect them all together and inform them of what they did. Allaah has kept Ac- count of it, while they have forgotten it. And Allaah is Witness over all things. (Soorah Al-Mujadilah 58:6) The matter of seeking forgiveness and repentance to another other than Allaah is also a part of Shirk Ad-Duaa. Jews believe that the whole Jewish race will enter Heaven and some will be only in Hell for a while to be purifed. Christians for the most part believe that the sins of mankind are so great that Allaah is in need of a perfect sacrifce to pay for them. So He sent His only son Jesus (Far exalted is he from such slander), so that he may carry the burden of our sins. Hindus believe in reincarnation, i.e. we are reborn in accordance to the deeds we do in a previous life. Let us contrast this with the Islaamic concept. Indeed Allaah describes Himself as the Most Merciful, and we as Muslims believe this. No sin is too great for our Lord to forgive (with the sole exception of Shirk, which denies His sole right to be worshipped 13 ). Indeed a narration of the Prophet is as such: Allaah, the Most High, said, O son of Aadam! As long as you supplicate to Me, and hope in Me, I will forgive you what you have done and I do not care. O son of Aadam! If your sins were to reach the lofty regions of the sky, then you asked Me for forgiveness, I would forgive you. O son of Aadam! If you were to come to Me with enough sins to fll the earth, but you met Me, not associating anything with Me in worship - I would bring you the like of it of forgiveness. 14
So a Muslim is ever hopeful in Allaah, for His Forgiveness. Verily, Allaah is not incapable of forgiving any amount of sins committed by His slaves, as long as they turn in sincere repentance to Him and are determined to leave that sin, and even if they return to that sin, the doors of repentance 15 are still open and the slave may keep asking Allaah for forgiveness. Indeed Allaah says in the Quraan: 13) We dont want to give the impression that Shirk is absolutely unforgivable, such that once its committed, then theres no hope. A person is judged by what he or she dies upon. If they die with shirk in their hearts then they are destined to punishment. If they repent from the shirk they committed and turn to Allaah in true submission, then inshaAllaah, Allaah will accept their repentance and forgive their misgivings. 14) Tirmidhi 15) The words sincere repentance are the key words here. There are some conditions for the repentance of a believer to be accepted. Among them; the person must feel remorse and guilt after doing the sin, the person must be sincere in his repentance, the person must intend and be determined to leave the act completely, etc 12) There are too many places in the Bible where is clear as daylight that Jesus (Sal-Allaahu Alayhi Wa Sallam) is not God and in fact himself worshipped Allaah. Here are a few references: Matthew 14:23, John 9:4, John 11:41-42, John 13:44-50, John 13:16, John 14:24, John 14:28, John 15:31. Keep searching, there are tons more! Fage 11 Fage 15 Say, O My servants who have transgressed greatly against themselves through sins! Do not despair of the Mercy of Allaah. Indeed Allaah forgives all sins to those who repent. Indeed He is the Oft-Forgiving, the Most Merciful. (Soorah az-Zumar 39:54) Allaah tells us not to despair in His Mercy because He is telling us that no matter how immense the sin, He is still able to forgive all if His servant sincerely turns to Him. He is not in need of any intermediary or holy men for our repentance to be acceptable; certainly He is All-Hearing and All-Seeing; The All-Knowing and The Most Merciful, and The One Capable of Everything. A Muslim is fully obedient to Allaah. He refrains from what He has made prohib- ited (haraam) and contents himself with what has been made permissible (halaal). He has to make sure that his earnings do not come from means which Allaah has made prohibited, such as by the selling of forbidden objects or from interest (riba), or that which is earned by deception and stealing. The limits that have been set by Allaah are the limits of the Muslim and even technicalities are refrained from in trying to bypass His Laws. By this principle, there is no obedience due to any creation if it requires disobedience to the Creator. This is the Muslims negation of Shirk-At-Taah. And the contrast of this among the non-Muslims is the example of the Jews and Christians, who are recipients of the Scripture. But they changes and played around with the words in them such that they made the forbidden allowed and the al- lowed, forbidden (this has already been alluded to in the section on the categories of shirk). We fnd also a strange policies among Catholics that their priests are forbidden from marriage ties, even though marriage is something allowed and encouraged by Al- laah, so essentially they are giving their loyalty to other than the Orders of Allaah. Similarly the Jews are forbidden to engage in usury, but they distorted the meaning such that they dont engage in it among themselves, but allow it between them and gentiles.
They (think to) deceive Allaah and those who believe, while they only deceive themselves, and perceive (it) not! (Soorah Al-Baqarah 2:9) And argue not on behalf of those who deceive themselves. Verily, Allaah does not like anyone who is a betrayer of his trust, and indulges in crime. (Soorah An-Nisa 4:107) And truly those who try to betray Allaah are the greatest of the Losers on the Day of Judgment. Al-Ibaadah (worship) and its principles Just as Shirk has its branches and principles, worship (ibaadah) too has its principles. The word ibaadah in Arabic is a very comprehensive term that embodies the knowl- edge of everything that Allah loves and is pleased with, and then enacting them in terms of belief, words and actions, be they apparent or hidden. As a result, our salaah (ritual prayer); our zakaah (compulsory charity of a part of a persons wealth to the needy); fasting (Refraining from food, drink and sexual intimacy from dawn to sunset in the month of Ramadhaan); hajj (Pilgrimage to the Holy city of Makkah and the observances of the rites and rituals involved); being truthful in speech; commanding the good; forbidding the evil; fulflling ones trust; kindness towards ones parents; maintaining relations with kin; fulflling ones pledges; being kind and dutiful to the orphans, the poor, the traveler, the slave or an animal; duaa (supplication); dhikr (remembrance of Allaah); recitation of the Quraan; Jihaad 16 (struggling); these are all types of worship. Likewise is the case regarding loving Allaah and His Messenger (Sal-Allaahu Alayhi Wa Sallam); reverence of Allaah; turning to Him in repentance; turning to Him for help; being sincere in the religion for His sake only; being patient and content regarding His Decree and Judgment; being grateful for His Favors; having absolute trust in Him; hoping in His Mercy; fearing His Punishment and all its like are in- cluded in the Islaamic concept of worship 17 . 16) Many non-Muslims and even many Muslims have deviated from the correct understanding of Jihaad. Jihaad is to strive to implement the tenets of Islaam in ones life and in society in general. The basic concept of Jihaad is that it should be a way to command the good and forbid the evil, either by ones hand, or by speech or at least by feeling in the heart. Although armed struggle is a part of Jihaad, it is a last resort, and there are huge restrictions on who may or may not be fought against. Oppression and faith are two things that cannot co-exist in a believer. Terrorism, suicide bombings, revolutions, etc. are all forms of oppression, regardless of how some people may attempt to label them as forms of Jihaad. May Allaah destroy those who deceive the people by preaching oppression as forms of Jihaad. 17) Ibn Taymiyyah, Ibn Taymiyyahs Essay on Servitude: Translation of Al-Uboodiyah . Avail- able at www.salafbookstore.com Fage 1 Fage 17 Hopefully the above has been a good enough example of how expansive worship is in Islaam. But there are of course certain principles to be followed. Two principles in fact: 1. That we worship none other but Allaah. 2. That we do not worship Him with anything except that which He has legislated upon us to worship him with i.e. we worship him according to the way that He has prescribed for us, and not with our own innovated ways. We have already provided some clarifcation regarding the frst point, so let us take a deeper look into the meaning of the second point. In order for us to worship Allaah, we must know what are the ways that He considers to be worship. To know this it is essential that we have to fnd out the sources for His Words and commands, and thus we have to locate those Sources of revelation which are accurate and authentic. Sources of Revelation Sifting through the many religious books is not a minute matter. There are many religious books in the world belonging to many religions. There is the Bible, and the Torah and the Talmud and the Hindu texts and the Buddhist texts, the Commu- nists Red Book 18 , the Nazi Mein Kampf , Darwins The Origin of Species etc. How do we determine, which is right? The method we will use is actually a simple but defnite one. Since we know that Allaah wants us to know his commands, revelation will not be something mystical or hidden. If something is from Allaah He will undoubtfully declare it to be His. Bearing this in mind we can immediately exclude the books that are not claimed to be from Allaah. Only three religions on earth make this claim, Judaism, Christianity and Islaam. Now we must use a second test. That of authenticity. Which book has been preserved in its entirety from its claimed Author? Neither the Torah nor the Bible has been preserved by the people claiming to be their followers 19 . To date, their authenticity is debated among their own scholars. So for a non-Jew or non-Christian, it is even easier to reject them as non-divine. In fact 20) This is something agreed upon by most Biblical scholars, most of them even put the time further back up to 60-100 years. For further reference regarding this matter consult the Encyclopedia Bri- tannica under Bible. We prefer to give it the beneft of the doubt and put down 40 years what has occurred is that, not only were the original teachings not preserved, but they have also been perverted or changed otherwise to give a different interpretation or report than what was originally recorded. Do you (faithful believers) covet that they will believe in your religion in spite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allaah [the Tau- raat (Torah)], then they used to change it knowingly af- ter they understood it? (Soorah Al-Baqarah 2:75) And regarding the Gospel that was revealed to Jesus (Sal-Allaahu Alayhi Wa Sal- lam), then it doesnt exist even in his own language (Aramaic), but what exists how- ever, is the New Testament, which comprises of Greek texts that were written more than 40 years after his ascension 20 . Furthermore, even in the early days as well as now, people who used to write or interpret the Torah and the Bible, used to change them to accommodate a person (who committed a punishable crime, or cannot commit one because of laws forbid- ding it) who paid them for that purpose. We are seeing some examples of this in our times when we hear that although homosexuality has always been known as a grievous crime according to Early Christianity and Judaism, certain new scholars have changed the meanings of these verses so that they seem not to be attacking homosexuality directly. Indeed, their fate will be dark on the Day of Torment. And believe in what I have sent down (this Quraan), confrming that which is with you, [the Tauraat and the Injeel ], and be not the frst to disbelieve therein, and buy not with My Verses [the Tauraat and the Injeel] a small price (i.e. getting a small gain by selling My Verses), and fear Me and Me Alone. (Soorah Al-Baqarah 2:41) Then woe to those who write the Book with their own hands and then say, This is from Allaah, to purchase with it a little price! Woe to them for what their hands have written and woe to them for that they earn thereby. (Soorah Al-Baqarah 2:79) 18) We do not consider religions just to be that which adhere to divine laws. Any belief system is itself a religion. 19) Muslims believe that the Taurat (Torah) and the Injeel (Gospel), in their original form were true revelations of Allaah to Moses and Jesus respectively, but due to the extent of changes the modern day Torah and Bible have gone under they are no longer considered to be divine, and may in fact only retain fractions of the original Revelation. Fage 18 Fage 19 Now let us examine our third choice, the Quraan. For more than 1400 years this Book has stood the test of time. Not one word or letter has changed. This preser- vation of this book is so complete that even now, we have hundreds of thousands of people who have all of it memorized by heart all over the world. Indeed Allaah Himself has Promised to preserve this book from any corruption. Verily We: It is We Who have sent down the Dhikr (i.e. the Quraan) and surely, We will guard it (from corrup- tion). (Soorah Al-Hijr 15:9) Actually, of these three books, only the Quraan claims directly that it is a revelation from Allaah. O mankind! There has come to you a good advice from your Lord (i.e. the Quraan, ordering all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences, etc.) in your breasts, - a guidance and a mercy (explaining law- ful and unlawful things, etc.) for the believers. (Soorah Yunus 10:57) Furthermore, Allaah issues a challenge to mankind in the Quraan to write some- thing similar to it. And this challenge has stood to date and will stand until the Day of Judgment. Say: If mankind and the jinns were together to produce the like of this Quraan, they could not produce the like thereof, even if they helped one another. (Soorah Al- Isra 17:88) Or do they say: He (Muhammad (Sal-Allaahu Alayhi Wa Sallam)) has forged it? Say: Bring then a Soorah (chap- ter) like unto it, and call upon whomsoever you can, be- sides Allaah, if you are truthful! (Soorah Yunus 10:38) So the challenge issued has even been reduced without avail; and it might interest a person to know that the smallest soorah in the Quraan is only three verses long. Yet no one has been able to meet this challenge nor will they be able to till the Last Day. Do they not then consider the Quraan carefully? Had it been from other than Allaah, they would surely have found therein many contradictions. (Soorah An-Nisaa 4:82) So, as Allaah Himself states, even if man were to exhaust himself trying to fnd contradictions in the Quraan he will only meet with failure So what does Allaah say about the Quraan? Verily, this Quraan guides to that which is most just and right and gives glad tidings to the believers, who work deeds of righteousness, that they shall have a great reward (Paradise). (Soorah Al-Isra 17:9) And We send down from the Quraan that which is a healing and a mercy to those who believe (in Islaamic Monotheism and act on it), and it increases the Zaali- moon (polytheists and wrong-doers) nothing but loss. (Soorah Al-Isra 17:82) And indeed We have put forth every kind of example in this Quraan, for mankind. But, man is ever more quar- relsome than anything. (Soorah Al-Kahf 18:54) Therefore, know that no one rejects the Quraan but he rejects Allaahs Greatest Blessing, His Guidance and His Wisdom. And to help us gain the proper under- standing and implementation of His Commands, He has sent us a guide in the person of Muhammad (Sal-Allaahu Alayhi Wa Sallam), His Last Prophet and Mes- senger to mankind. Truly, you (O Muhammad (Sal-Allaahu Alayhi Wa Sal- lam)) are one of the Messengers, On a Straight Path (i.e. on Allaahs religion of Islaam). (Soorah Ya-Seen 36:3-4) Indeed in the Messenger of Allaah (Muhammad (Sal-Al- laahu Alayhi Wa Sallam)) you have a good Example to follow for him who hopes in (the Meeting with) Allaah and the Last Day and remembers Allaah much. (Soorah Al-Ahzab 33:21) Fage 20 Fage 21 And when Our Clear Verses are recited unto them, those who hope not for their meeting with Us, say: Bring us a Quraan other than this, or change it. Say (O Muham- mad (Sal-Allaahu Alayhi Wa Sallam)): It is not for me to change it on my own accord; I only follow that which is revealed unto me. Verily, I fear if I were to disobey my Lord, the torment of the Great Day (the Day of Resurrec- tion). (Soorah Yunus 10:15) Say (O Muhammad (Sal-Allaahu Alayhi Wa Sallam) to mankind): If you (really) love Allaah then follow me, Allaah will love you and forgive you of your sins. And Allaah is Oft-Forgiving, Most Merciful. (Soorah Aali Imraan 3:31) And whatsoever the Messenger (Muhammad (Sal-Allaa- hu Alayhi Wa Sallam)) gives you, take it, and whatsoever he forbids you, abstain (from it), and fear Allaah. Verily, Allaah is Severe in punishment. (Soorah Al-Hashr 59:7) So hopefully the above makes it more than clear the status of the Prophet (Sal-Al- laahu Alayhi Wa Sallam) and the authority that he has in Islaam. So it goes without saying that the sources of Allaahs Revelation are two. The Quraan, which is His Word, and the teachings of Muhammad (Sal-Allaahu Alayhi Wa Sallam), which are the enactments and explanation of the Word, which are collectively known as the Sunnah. We do not say that the Quraan preceeds the Sunnah, rather, we say they complement each other, since they are both forms of revelation emanating from the same Source. Leaving Innovations (Bidah) When we have the authentic revelation with us and are able to refer to them easily, it is nonsensical to think that we are in need of further means of worship that we actually conceive from our own intellects. As far as history has shown people wor- ship their deities in many different ways, from simple supplication (duaa) to such grotesque forms as self-mutilation and human sacrifce. Consequently, the human intellect is not capable of determining what is proper and what is not, in relation to the Choices of Allaah. Surely, it is not religion if the end justifes the means used. We must ensure that any form of worship that we perform, comply with His orders, or else, no matter how sincere our intent, all will be lost and made useless. Allaah has stated clearly in the Quraan: 21) Abu Dawood, Tirmidhee and An-Nasaaee 22) Bukhaari & Muslim This day, I have perfected your religion for you, com- pleted My Favor upon you, and have chosen for you Is- laam as your religion. (Soorah Maaidah 5:3) So that which is already perfect has no need of any additions or deletions. Rather such changes will only cause dissention among people and cause them to forget real parts of the religion while they hold on to their own innovations. Every innovation that is introduces into the religion causes only to remove a sunnah. This is why in Islaam every innovation is rejected and every innovator is fought against, as per the saying of the Prophet (Sal-Allaahu Alayhi Wa Sallam): I warn you of the newly invented matters (in the religion),and every newly invented matter is an innovation, and every innovation is misguidance, and every misguidance is in the Hellfre 21
Infact, the innovator is seen as a bigger source of harm to the religion than even the unbelievers. Someone who innovates may imagine that he is doing something ben- efcial when in fact he is merely diverting the people from the proper way of worship. Innovation in the religion may arise for many reason from them being: a) Ignoring the religion, b) Obeying ones own desires, c) Following popular opinions, d) Imitating the non-Muslims; but the most common reason is the inability to understand the Quraan and the Sunnah, or having a total misunderstanding of them. So the only way to success- fully battle innovations and to protect the religion from them, is to obtain the cor- rect understanding regarding the religion. To do this we have to know the people who are the carriers of this knowledge, we have to know the Scholars of Islaam, the Ulema Looking Back for Guidance Having confrmed the two main sources of revelation we have to further probe into the methodology of understanding them. The Quraan was revealed to the Prophet (Sal-Allaahu Alayhi Wa Sallam), who in turn related it to his companions, and they to their students and so on and so forth. It is related in a Hadeeth of the Prophet (Sal-Allaahu Alayhi Wa Sallam) that he said: The best of people is my generation, then those who come after them, then those who come after them (i.e. the frst three generations of Muslims). 22 Fage 22 Fage 23 So in keeping with the theme of the Hadeeth, we should understand that the ones who understood the Quraan and the Sunnah best are the Prophet and his compan- ions (The Sahabah) and then their students (the Tabieen) and then their students (the Taabi-Tabieen). These three generations are known as the Salaf-us-Saalih or the Pious Predecessors, and to attain a correct understanding of any issue Islaam, it is obligatory to look into the way they understood that issue. To stray from their methodology and blindly-following any other methodology is a surefre way to mis- guidance, and every misguidance is in the hellfre. Knowing the Carriers of Knowledge Without a shadow of doubt, all of those people whom we described as the Salaf- us-Saalih are dead. So does that mean that we have no more people in our days and time from whom we can seek knowledge, and who can help us understand the Quraan and Sunnah, and relate to us their wise understanding of these sources? Of course we do. The knowledge of the Salaf-us-Saalih has been passed on to their students, and they on to theirs, so that even now, we have people who have gained their knowledge through this chain. These people are known as the ulema (scholars). Now becoming an alim (sing. of ulema), is not a simple task. It is not like one attains a Ph.D and is recognized as a scholar. No person is given the authority to narrate from his teacher until and unless the teacher himself verifes the thoroughness of the student. An alim is one who follows only the guidance of the Salaf-us-Saalih in interpreting and understanding the Quraan and the Sunnah, as well as adhering strictly to the precepts and creed that they believed, both in his faith and action. Throughout history we have had many thousands of scholars who helped to pass on the knowledge of this religion in its authentic form to the masses and protecting it from corruption from both ideas foreign to Islaam as well as innovations created and seen as a part of Islaam. So to seek knowledge, it is obligatory for those who are able, to stick to the major scholars of his time, or if not, then taking from what one can from their writings and narrations. A brief list of major scholars of past and present are as such: Abu Hanifah (150 AH 23 ), Al-Awzai (157 AH), Ath-Thawri (161AH), Al Laith ibn Saad (175 AH), Malik (179 AH), Abdullah ibn al-Mubarak (181 AH), Sufyan ibn Uyainah (198 AH), Ash-Shafi (204 AH), Ishaq (238 AH), Ahmed bin Hanbal (241 AH), Al-Bukhari (256 AH), Muslim (261 AH), Abu Dawood (275 AH) Ibn Taymiyyah (728 AH), and his students: Adh-Dhahabi (748 AH), Ibn al-Qayyim (751 AH), Ibn Katheer (774 AH), Muhammed bin Abd al-Wahhab (1206 AH) and many of his students. And in our time: Abdul Aziz bin Baaz (1420 AH), Muhammed bin Saalih Uthai- meen (1421 AH), Naasir-ud-Deen al-Albaani (1420 AH), Muqbil Al-Wadiee (1422 AH), Rabee Al-Madkhali, Saalih Fawzaan, Muhsin Abbaad and others of their stature. Note also, that due to the high stature of these major scholars, whomever they give approval as being a scholar is also counted from among them. So it is incumbent upon every Muslim to know who the major scholars are in his time, and to stick to them as people of guidance 24 . The Intention (An-Niyyah) So far we have covered the principles of worship, the principles of Shirk, the concept of innovation and from where we are to gain our knowledge of the religion. Having hopefully, empowered ourselves with this knowledge we now have to understand another issue without which a persons worship becomes invalid. To call this issue very important would be an understatement, for it is the pillar of every action and belief. This most invaluable thing is, the intention. Verily the Prophet (Sal-Al- laahu Alayhi Wa Sallam) spoke of a mans intention, in his very famous narration, as such: Verily, every action is by the intention behind it 25 23) Dates are the dates of death in the Islaamic calendar. Roughly 575 years should be added for its C.E. equivalent. 24) In our day and time we even have ignorants calling themselves, and being called scholars, the likes of Yusuf Qardawi, Sayid Qutb, Salman Al-Awdah, Hamza Yusuf, etc. So it is important that we familiarize ourselves with the creed and belief of the Salaf-us-saalih, so that we may never, inshaAllaah be misguided by the like of these wolves in sheeps clothing. 25) Bukhaari Fage 21 Fage 25 So this establishes a great principle that every action is determined by the intent be- hind it. So apart from refraining from innovated means to worship Allaah a Muslim must also be clear in the intention to perform the act purely for the sake of Pleasing Allaah. Loyalty (Al-Walaa) and Disassociation (Al-Baraa) One principle that follows on from knowing the truth of Tawheed and the falsehood of Shirk is that every Muslim must have love and loyalty towards other Believers and similarly have hatred 26 for those who oppose and reject the message of Islaam. This is the example the Prophets and the Messengers have set for us, as Ibraheem is described in the Quraan. There is for you and excellent example (to follow) in Ibra- heem and those whith him, when they said to their peo- ple, We are free from you and of whatever you worship besides Allaah. We have rejected you. And between us and you is enmity and hatred forever unless you believe in Al- laah, and Him alone. (Soorah Al-Mumtahinah 60:4) Allaah also states further in the Quraan:
O you who believe! Take not My enemies and your en- emies as Awliyaa (close friends, protectors). (Soorah Al- Mumtahinah 60:1) And as a further description of those who are the true believers: You will not fnd any people that believe in Allaah and the Last Day loving those who oppose Allaah and His Messenger, even though they were their fathers, sons, brothers or relatives.(Soorah Al-Mujaadilah 58:22) Therefore what follows on from the above verses is that a Muslim loves the Prophets; the righteous ones loved by Allaah; the sincere followers of the Prophets; the mar- tyrs; the pious; - since they carry out that which Allaah loves and so he loves them for Allaah and this is indeed the highest and most complete attainment of love. Furthermore, he hates the disbelievers, the hypocrites and the people who strive to introduce corruption into the religion, only because Allaah Himself has hated them. From this concept hatred and rejection is to refrain from imitating the ways and culture of the disbelievers, as in imitating them in their lingo, clothing 27 , because imitation is simply an indication of love for them or their ways. Also Muslims are forbidden to reside in their lands unless he has a valid reason justifed in the Shariah. This disassociation also includes avoiding seeking the aid of the kuffaar, and placing them in a position over Muslims or by helping them against other Muslims, and to reject celebrating or greeting them on their holidays. Indeed, when a persons heart loves or hates something, his limbs and tongue and private parts act in accordance to that feeling, so what higher love is there than to love and hate only, and only for the sake of Allaah? So whoever has managed to do this, then Allaah is most suffcient for him and is the most excellent Protector. Worship For Every Instance-Duaa Most people know that Muslims observe their ritual prayers, fve times a day. This allows the Muslim to be in touch with his Lord throughout the day. Then there is fasting, paying the zakaah (a part of a Muslims wealth given to the poor as a char- ity), performing the hajj (the Pilgrimage to Makkah). Apart from these obligatory acts of worship, Allaah has revealed to us voluntary acts that may allow us to cover up the shortcomings in the obligatory acts and thereby gain a further closeness to Him. One of these acts, which can keep a Muslim in constant touch with his Lord is the duaa. The Prophet Muhammad (Sal-Allaahu Alayhi Wa Sallam) described the duaa as such: 26) Hatred in Islaam is not to be understood as a blind form of rage. Allaah (Subhaanahu wa Taaala) says: {Allaah does not forbid you to be kind and just with those who have neither made war on your religion nor driven you from your homes. Allaah loves those who are just and equitable}, [Soorah al-Mumtahinah, 60:8]. Dealing with people unjustly is prohibited. Even with the rights of non-Muslims, it is not permitted for us to deal with them unjustly and with oppression. As for the many forms of injustice going on today in the form of killings, suicide-bombings, torture, etc. is not from the religion of Islaam but merely ignorant people following either corrupt and deviant leaders and their ideologies, or fol- lowing their own desires and emotions. Even though jihad may take the form of armed battle as a last resort, it has its rules in which it is defnitely forbidden to be unjust and oppressive. Faith and oppression can never reside in the heart of a believer. May Allaah protect His religion from the taint and corruption of these individuals and groups. 27) A Muslim should not imitate the disbelieves to the extent that they cannot be distinguished from one another. Also the Muslim must avoid dressing in ways that are particular to other religions or have no purpose except symbolic, like ties, crosses, suits, etc. Fage 2 Fage 27 Indeed duaa is (the essence of) worship. 28 So what is duaa? Duaa is to invoke and supplicate to ones Lord; it is similar to what Christians call prayer except without the presence of Shirk. Duaa, in a way, is the greatest form of worship. It is a heartful plea of a believer towards Allaah- the Hearer of all things, the Knower of all secrets. Through duaa a believer is admitting to his weakness and helplessness, and his absolute neediness for the aid of Allaah. It is an implicit affrmation of every single Name and Attribute of Allaah, for it affrms that Allaah is the Creator, the Sustainer, the Controller of all Affairs, the Hearer, the Seer, the Merciful, the Great, the All-Powerful, the Ever- Capable. The concept of duaa requires complete submission to Allaah, and perfect recognition of His right to be worshipped. It reminds man of his proper status of a poor, created being, who has no control of any matter by himself, rather, he is the one who is under Allaahs Command. It is a confrmation and attestation from the worshipper that he is in need of his Creator at every instance, and that Allaah is independent of any need from him. He is in constant need of guidance from his Lord, and this is indeed the most important of his needs, and the most noble of his wants. His need for his Lord is more than his need for food, drink and air, since it is He after all who provides all this and more. Duaa is indeed the essence of worship. This can be seen by imagining the condition of one making duaa- a worshipper repenting from his sins, humbled in front of his Lord, in a state of fear, submitting himself to the Will of Allaah, earnestly desiring Allaahs rewards, raising his hands, turning to Allaah with the best of hopes upon Him, exemplifying the statement of Allaah: Verily, they used to hasten to do good deeds, and they used to make duaa to Us with hope and fear, and used to humble themselves before Us. (Soorah Al-Anbiya 21:90) The person makes duaa, keeping in mind the promise that Allaah has given him, hopeful of achieving that promise: And your Lord has stated: Make duaa to Me, I will (sure- ly) respond to you. Verily, those who are too arrogant to worship Me will entire the Fire of Hell, humiliated. (Soorah Ghaafr 40:6) In fact, duaa is the heart of worship, and its foundation. It is the crux of ones rela- tionship with Allaah, for it demonstrates, in clear and certain terms, the inherent helplessness of man, and his continual, desperate need of the Most Merciful. And how expansive is the duaa! The Prophet (Sal-Allaahu Alayhi Wa Sallam) has taught us a duaa for almost every moment in our lives. There is a duaa for the new- born, a duaa when something is lost, or when a person is in great distress; there is duaa for before and after eating, and even for putting on new clothes. Even before one has intimate relations with his spouse there is a duaa to be said. There are even duaa to be recited when a person enters and exits the toilet. So worship is something that a Muslim can be embodied in throughout the whole of his day, for every mo- ment he wishes. Other Acts of Worship Other aspects of belief that are embodied within the Muslims concept of worship are: To believe that only Allaah grants us protection from harm and nothing harms us except by His Permission. This is contrary to the belief of superstitious people, who believe that certain objects are lucky and can protect a person from harm and bring him good luck. Also the one who wears an amulet or talisman thinking that it has the power to protect him from what ever it is meant to protect him from negates this idea. A Muslim also does not take a vow except by other than Allaah, since a vow too is an act of worship that becomes binding upon a believer. A Muslim seeks refuge and help from none other than Allaah, because He is All Powerful, and Able to do all things. A Muslim seeks forgiveness from none other than Allaah and asks for his needs from none other than Allaah. Furthermore, when a Muslim abstains from eating food forbidden by Allaah pure- ly for the reason of obedience, that is worship. When a woman wears the Hijaab (clothing covering the whole body), and she does it because this is the Command of Allaah, not because she is forced or her culture makes her; that is worship. When a Muslim refuses to shake the hand of a person of the opposite sex, it is not out of rudeness that he or she does so, but because Allaah forbids it. When a person advises and helps a fellow Muslim or another human being do something righteous and helps keep him from wrong, because he knows that it is the Will of Allaah, that is considered worship. Indeed any action done in accordance with the Command of Allaah, only to seek His Pleasure and Reward is an act of worship. 28) Ahmad Fage 28 Fage 29 So in reality Islaam is a religion that is entirely embodied within worship. Even when he works, the Muslim has to be mindful that his earnings do not come from forbidden means. The Muslim is always mindful of his speech and guards his tongue so as not to use vain and foul talk because he knows that Allaah Sees and Hears everything he does. So these are some of the ways the believers worship Allaah and it is a worship that extends over every aspect of their life. The non-Muslim must not assume that this is only Muhammads (Sal-Allaahu Alayhi Wa Sallam) Message to the Muslims. Apart from the fact that Muhammads (Sal-Allaahu Alayhi Wa Sallam) Message was to the whole of mankind, we also have to understand that this was the message of all the prophets of Allaah (Alaihimus Salatu Wa Sallam) before him: Surely, they have disbelieved who say: Allaah is the Messiah [Eesa (Jesus)], son of Maryam (Mary). But the Messiah [Eesa (Jesus)] said: O Children of Israel! Wor- ship Allaah, my Lord and your Lord. Verily, whosoever sets up partners in Worship with Allaah, then Allaah has forbidden Paradise for him, and the Fire will be his abode. And for the Zaalimoon (polytheists and wrong- doers) there are no helpers. (Soorah Al-Maaidah 5:72) Indeed, We sent Nooh (Noah) to his people and he said: O my people! Worship Allaah! You have no other Ilaah (God) but Him. Certainly, I fear for you the torment of a Great Day! (Soorah Al-Araaf 7:59) Or were you witnesses when death approached Yaaqoob (Jacob)? When he said unto his sons, What will you wor- ship after me? They said, We shall worship your Ilaah (God - Allaah), the Ilaah (God) of your fathers, Ibraahim (Abraham), Ismaail (Ishmael), Ishaaque (Isaac), One Ilaah (God), and to Him we submit (in Islaam). (Soorah Al-Baqarah 2:133) And (remember) Ibraahim (Abraham) when he said to his people: Worship Allaah (Alone), and fear Him, that is better for you if you did but know. (Soorah Al-Anka- boot 29:16) And with the coming of Muhammad (Sal-Allaahu Alayhi Wa Sallam) is the end of the Revelation and the completion of Allaahs Favor upon mankind. His Word in the form of the Quraan is to be unchanged and is well guarded by Him, and it with the example of the Prophet (Sal-Allaahu Alayhi Wa Sallam) will stand as a guide for all of mankind, for whosoever wants to know it. This day, I have perfected your religion for you, com- pleted My Favor upon you, and have chosen for you Is- laam as your religion. (Soorah Maaidah 5:3) Think and Refect What other religion is there that intertwines the act of worship with life as Islaam does with its followers? As soon as one adopts Islaam as a way of life, all other social problems, such as racism, alcoholism, abuse and disregard of human rights, elimi- nate themselves. One can search in all the heavens and the earth but one will never fnd a religion that takes a man as close to his Lord like Islaam, because this is the religion that He had chosen for mankind and no other religion can claim this. Truly, the religion with Allaah is Islaam. Those who were given the Scripture (Jews and Christians) did not differ except, out of mutual jealousy, after knowledge had come to them. And whoever disbelieves in the Ayaat (proofs, evidences, verses, signs, revelations, etc.) of Al- laah, then surely, Allaah is Swift in calling to account. (Soorah Aali Imraan 3:19) And whoever seeks a religion other than Islaam, it will never be accepted of him, and in the Hereafter he will be one of the losers. (Soorah Aali Imraan 3:85) So know this O people! The proof has been made clear and thus established against you. Surely the one possessing understanding and wisdom and is of humble heart will accept it and attain the Promise of Allaah. Enter Islaam and Allaah has prom- ised to cleanse you of all your previous sins such that you would be like a newborn child, without sin and with a clean account. Do not be doubtful of this, surely Al- laah has said in the Quraan: Fage 30 Fage 31 Will they not repent to Allaah and ask His Forgiveness? For Allaah is Oft-Forgiving, Most Merciful. (Soorah Al- Maaidah 5:74) But those who committed evil deeds and then repented afterwards and believed, verily, your Lord after (all) that is indeed Oft-Forgiving, Most Merciful. (Soorah Al-Araaf 7:153) But remember this. One of the conditions for our sins to be forgiven is that we denounce all forms of Shirk and then work to please Allaah alone, by obeying His commands and following the example that He has sent us i.e. the Prophet Muham- mad (Sal-Allaahu Alayhi Wa Sallam). Surely Allaah spoke the truth when he said. By Al-Asr (the time). Verily! Man is in loss, except those who believe (in Islaamic Monotheism) and do righteous good deeds, and recommend one another to the truth, and recommend one another to patience. (Soorah Al- Asr 103:3) And for the above people Allaah has made a Great Promise. Yes, but whoever submits his face (himself) to Allaah (i.e. follows Allaah s Religion of Islaamic Monotheism) and he is a Muhsin (sincere in his worship) then his re- ward is with his Lord (Allaah), on such shall be no fear, nor shall they grieve. (Soorah Al-Baqarah 2:112) And the greatest reward will be on the Day of Judgment when the Believers will be honored by being permitted to see their Lord and Creator. Some faces that Day shall be Naadirah (shining and ra- diant). Looking at their Lord (Allaah); (Soorah Al-Qi- yaamah 75:22-23) As for those who do not believe and attest to the Right of Allaah to be worshipped alone, and are not upon the religion of Islaam, and they recognize the truth but are still arrogant, then for them is a grievous torment. On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil. And Allaah warns you against Himself (His Punishment) and Allaah is full of Kindness to the (His) slaves. (Soorah Aali Imraan 3:30) And let not those who disbelieve think that they can out- strip (escape from the Punishment). Verily, they will never be able to save themselves (from Allaah s Punish- ment). (Soorah Al-Anfaal 8:59) So let us not fool ourselves into thinking that we are untouchable. On the Day of Judgment our hands, limbs and tongue will testify against us; making known the way we used them to obey or disobey Allaah. Verily Allaah Sees and Knows every- thing we do, and He is All Wise and Ever Watchful. Hopefully this small effort has been able to raise some questions in our hearts. For instance, to whom do we direct our love, intention, and worship? What is the status of worship in our lives? How often do we turn to Allaah? And for which matters do we seek Him out? How sincere are we in our worship and are we doing it properly, in the way that He has set them? Or are we among those who are ardent in fulflling certain parts of worship while demolishing them with other actions? Are we heedless of Allaah, and only turn to Him at times of need, and then forget Him once our duaa is answered? Or are we among those who despair and become doubtful of His Infnite Mercy and Wisdom when our duaa is not responded to and we forget the countless blessings that He has bestowed upon us? Do you still want to persist in your misguided ways, having hope and reliance on other than Allaah? The same Allaah who fashioned you and was generous towards you; the same Allaah who provides for you your sustenance and the same Allaah who is the only One Able to forgive your sins and guide you to the Right Path. Do you want to be among those who betray the covenant that was taken by Him from all of mankind? Fage 32 Fage 33 And (remember) when your Lord brought forth from the Children of Adam, from their loins, their seed (or from Adams loin his offspring) and made them testify as to themselves (saying): Am I not your Lord? They said: Yes! We testify, lest you should say on the Day of Resurrection: Verily, we have been unaware of this. (Soorah Al-Araaf 7:172) And know that every man is to bear his own burden. On the Day of Judgment none shall relieve you from Allaah, and the very things that you worshipped will either testify against you or join you in suffering the Punishment of Allaah. And Allaah is Most Severe in Punishing. And if you believe and enter unto Islaam, then Allaah is Most Forgiving, Most Merciful. Most assuredly He will forgive all your past sins and will erase your record. And if you persist upon goodness in Islaam then most certainly the Promise of Allaahs reward awaits the Believers. Verily life is short, and the trials and distractions are many, but we must be certain of our purpose and our goal. Surely we have entered a time when even Muslims themselves have engrossed themselves to becoming dedicated in the many forms of disbelief just as the non-Muslims. So our call is all of humanity to return to the worship of Allaah and Him alone. Only He has the capability of protecting us from Shaitaan and from our own vain desires. We are not calling people to something exotic or profound. Indeed Islaam is something most simple, but rest assured it is also a message that is beautiful, powerful and meaningful. May Allaah accept this small effort for His sake and may He make us among the believers who are true to Him in Worshipping Him in the manner that pleases Him. If there is anything good in this then it is most assuredly from Allaah and if there are any mistakes in it then verily it is from Shaitaan and our own selves. May Al- laah enable us to recognize the Truth, and guide us towards it, and keep us strong upon it. Ameen. Aqeedah and Tawheed: Facilitation by Allaah in Explaining the Evidences of the Conditions of Laa Ilaaha Ilallaah Author: Shaikh Ubaid ibn Abdullaah ibn Sualimaan al-Jaabiree A book which no Muslim can be without. The Shaikh has clearly and concisely explained the seven conditions of the kalimah which every Muslim must fulfl. An Explanation of Kitab al-Tawhid Author: Allaamah Abdul-Rahmaan as-Sa di. This book is a brief yet extremely benefcial explanation of Shaikh al-Islaam Mu- hammad ibn Abdul-Wahhaabs famous Kitab At-Tawhid. The book, as the tittle suggests, deals with the subject of worshipping Allaah alone without associating partners with Him. The author highlights many matters that have become common among Muslims even though they are clearly acts of shirk or associating partners with Allaah. Explanation of the Creed Author: Abu Muhammad al-Hasan ibn Alee ibn Khalf al-Barbahaaree. This is an English translation of Imaam al-Barbahaarees classic work, Sharh as- Sunnah. The book consists of 170 points on different aspects of the Muslim Creed. Extensive notes have been provided, giving relevant passages of the Quraan and authentic sayings of the Prophet, salallaahu alayhi wassallam. Ample sayings of the early scholars have also been included. Explanation of the Three Fundamental Principles of Islaam Author: Shaykh Muhammad ibn Saalih Al-Uthaimin. This is an explanation of the booklet Thalaathatul-Usool (The Three Principles) by Shaykh Muhammad ibn Abdul-Wahhaab, rahimahullaah, who wrote this in order to convey to every Muslim that which is obligatory upon him to know in fact the three principles are based on the three questions that we will all be asked in our graves. APPENDIX I: FOR FURTHER READING: Fage 31 Fage 35 Manhaj (Methodology) and Dawah (Calling to Islaam) The Methodology of the Prophets in Calling to Allaah Author: Shaikh Rabee bin Haadee al-Madkhalee Excellent book about the methodology of the Prophets of Allaah in implementing the religion and following their example. The Methodology of the Saved Sect Author: Shaykh Muhammad bin Jameel Zaynoo. The subject matter of this book calls the Muslims to the belief (aqeedah) of Ta- wheed, pure and completely free of Shirk, the manifestations of which have spread in most of the Islamic countries. The chapters of this book also clarify the method- ology and belief (aqeedah) of the Saved Sect and Victorious Group, mentioned in the narrations of the Prophet, in order to illuminate this methodology to the Man- kind and jinn, so that they may become from those who are Saved and Victorious
The Call to Allaah - Between Group Partisanship and Legislated Co-Operation Author: Alee ibn Hasan ibn Alee ibn Abdul-Hameed. It contains a clear explanation of important truths of the Islamic work, differentia- tion between the means and the goals. It affrms that the appearance of multiple parties means opposition, disunity, contradiction and disagreement, and this is what Allaah , the One free of all defects, has made His Deen and call free from. The true Shareeah meaning of Jamaaah and what is done in the absence of a Jamaaah. A reply to the doubts raised by supporters of the parties to justify their error and deviation whilst they think that they are doers of good.
Tafseer Tafsir Ibn Kathir Tafsir Al-Quraan Al-Azim, which is famous by the title Tafsir Ibn Kathir, by Al- Hafz. Abu Al-Fida `Imad Ad-Din Ismail bin `Umar bin Kathir Al-Qurashi Al- Busrawi (d. 774 H.), is the most popular interpretation of the Quraan in the Ara- bic language, and one of the more reliable sources for proper interpretation of the Quraan. Hadeeth Saheeh al-Bukhaaree Author: Imaam Muhammad ibn Ismaaeel al-Bukhaaree. The most authentic book after the Quraan is the Saheeh of Imaam al-Bukhaaree, a vast collection of Hadeeth (narrations and actions) of the Prophet Muhammad. He compiled it over sixteen years and only entered in it what he regarded to be most authentic. This is that book which no Muslim can possibly be without. Saheeh Muslim Author: Imaam Muslim ibn Hajjaj Al-Neesabooree Compiled by Hafz Muslim Bin Hajjaj, this book is a collection of the Hadeeth of the Prophet Muhammad second only to Saheed Al-Bukhaaree. Innovation Bidah The Unique Nature of the Perfection Found in Islaam Author: Shaykh Muhammad Saalih Al-Uthaymeen. A booklet outlining the destructive effects of introducing new matters into the re- ligion. Ibaadah The Prophets Prayer Described Al-Imaam, Al-Muhaddith Muhammad Naasirud-Deen al-Albaanee. The most excellent, comprehensive and authentic book concerning one of the most important acts of worship in Islaam. Shaikh Muhammad Naasirud-Deen al-Albaa- nee has gathered the precise details concerning the prayer that no Muslim can afford to be heedless of. The Most Excellent Manner of Seeking Forgiveness Author: Shaikh Abdur-Razzaaq ibn Abdul-Muhsin al-Abbaad. Included in it is the explanation of a tremendous way of seeking forgiveness, from amongst the various forms of seeking forgiveness that occur in the sunnah of the Prophet. We ask Allaah that it should be benefcial to us and a blessing for us. The Benefts of Fearing Allah Author: Shaykh Muhammad ibn Saalih Al-Uthaymeen. This book, the English translation of Min Thamaraatit-Taqwaa Clearly illustrates Fage 3 the excellence of the muttaqee and shows that when taqwaa affects the soul then changes should become apparent in the believers character, priorities and even his voice! It shows how it facilitates the believer in gaining knowledge and remaining strong, and all this is just a brief mention of what is within these covers. Diseases of the Hearts and Their Cures Author: Shaykhul-Islaam Ibn Tyamiyyah Know O Beloved reader that it is most important to spend ones time and energy in treating the heart, and hastening to correct and purify it from sickness and all sin. This is due to the heart occupying a great and lofty position in Islaam, for it is the place to which the Lord looks and the storehouse for tawheed, faith and sincerity. Ibn Taymiyyahs Essay on Servitude Author: Shaykhul-Islaam Ibn Taymiyyah. An enlightening book written by one of the most famous scholars of Islaam on the important subject of servitude. In this book, the Shaykh of Islaam Ibn Taymiyyah, defnes the concept of worship in Islaam and explains that to be a true, Slave of Al- laah, is a status of both virtue and nobility. Fiqh Fatawa Islamiyah, Islamic Verdicts (Eight Volumes) Author: Shaikhs ibn Baz, Al-Uthaymeen, The Permanent Committee of Scholars. This beautiful work is a collection of the legal rulings and articles of guidance of Shaikh Abdul-Azeez bin Abdullaah bin Baz, Shaikh Muhammad bin Saalih al- Uthaymeen, and the Permanent Committee for Legal Rulings and the Fiqh Council of the Kingdom of Saudi Arabia. Miscellaneous The Wahhabi Myth Author: Haneef James Oliver. The author outlines the principles of the Salafee creed in an easy to understand manner. Using many different sources, he carefully presents the arguments of the critics of Salafsm and successfully addresses the misconceptions that are contained within these criticisms. Specifcally, he addresses the commonly held belief that Usamah bin Laden is a Salafee/Wahhabi. He compellingly dispels this myth and unveils the sect that has provoked Bin Laden to become the leader of a terrorist movement, something that the media has failed to do yet. A Aayah: (pl. aayaat) sign, a verse of the Quraan. Aahaad: a narration which is narrated through one chain only. Ahaadeeth: see Hadeeth. Alayhis-salaam: may Allaah protect and preserve him. It is said after the name of a Prophet of Allaah or after the name of an Angel. Ansaar: helpers; the Muslims of al-Madeenah who supported the Muslims who migrated from Makkah. Arsh: Throne of Allaah. Asr: the afternoon Prayer. Awliyaa: see Walee. B Bidah: Heresy (any innovatory practice). Buraaq: An animal bigger than a donkey and smaller than a horse on which the Prophet (Sal-Allaahu Alay- hi Wa Sallam) went for the Miraaj. D Daaee: one engaged in dawah, caller. Daeef: weak, unauthentic narration. Dawah: invitation, call to Allaah. Deen: a completed way of life prescribed by Allaah. Dhikr: (pl. adhkaar) remembrance of Allaah with the heart, sayings of the tongue and actions of our limbs. E Eemaan: faith, to affrm all that was revealed to the Prophet.
F Faahish: one who talks evil. Fard Kifaayah: collective obligation if fulflled by a part of the community then the rest are not obligated. Fatwaa: (pl. fataawaa) religious verdicts. Faqeeh: A scholar who can give religious verdicts. Fiqh: Islaamic jurisprudence, understanding. Fitnah: (pl. ftan) Trials, persecution, conficts and strifes among the Muslims. Fitrah: the natural disposition that one is born upon. G Ghuloo: going to an extreme. Ghusl: A ceremonial bath necessary for the one who is in a state of Janaabah. H Hadeeth: (pl. ahaadeeh) the saying, actions and ap- provals accurately narrated from the Prophet (sallal- laahu alayhi wa sallam). Halaal: lawful. Haneef: pure Islaamic Monotheism (worshiping Al- laah alone and nothing else). Haraam: unlawful and forbidden. Hasan: fne, good; a term used for an authentic hadeeth, which does not reach the level of Saheeh. Harj: killing. Al-Harooriyyah: a special unorthodox religious sect that branched off from the Khawaarij. Hijrah: migration from the land of shirk to the land of Islaam. Hukm: a judgment of legal decision (especially of Al- laah). I Ibaadah: worship, worship of Allaah. Ihsaan: worshipping Allaah as though you see Him. However, since you cannot see Him, then know that He sees you. Ijmaa: consensus, a unifed opinion of scholars re- garding a certain issue. Ijtihaad: exertion of effert; the process of arriving at a reasoned decision by a scholar on an issue. Imaam: leaders; leaders in Prayer, knowledge in fqh, leader of a state. Isnaad: the chain of narrators linking the collector of the saying to the person quoted. Istikhaarah: a Prayer consisting of two units (rakah) asking Allaah for guidance. Istiwaa: ascending; the ascending of Allaah above the Throne (in the manner that befts His Majesty). APPENDIX II: GLOSSARY OF TERMS: J Janaabah: State of a person after having sexual inter- course or sexual discharge. Janaazah: (pl. janaaiz): Funeral. Jihaad: striving, struggling, fghting to make the Word of Allaah supreme. Jumuah: Friday. Jinn: invisible creation, created by Allaah from smoke- less fre. Junub: a person who is in the state of janaabah. K Kabah: a square stone building in al-Masjidul-Haram (the great mosque in Makkah which Muslims go to for pilgrimage and which all Muslims direct their face in Prayer). Al-Kabaair: the major sins. Khaarijee: (pl. Khawaarij): those who declared that a Muslim becomes a disbeliever due to commiting a major sin alone. Khaleefah: (pl. khulafaa): the head of the Islaamic government to whom the oath of allegiance is given. Khilaafah: an Islaamic state. Khutbah: (person khateeb), religious talk (sermon). Kufr: (person kaafr) act of disbelieve in the Religion of Islaam. M Madhhab: position or opinion of a scholar; school of Islaamic Jurisprudence. Makrooh: not approved of, undesirable from the point of view of Religion, although not punishable. Manhaj: way; method; methodology. Marfoo: raised; a narration attributed to the Prophet (sallallaahu alayhi wa sallam). Masjid: mosque. Mawbiqaat: great destructive sins. Mudallis: one who practises tadlees. Muhaajir: (pl. muhaajiroon, muhaajireen) one who migrated from the land of the disbelievers to the land of the Muslims for the sake of Allaah. Muhaddith: scholar of the science of hadeeth. Muftee: one who gives fataawaa. Mujaahid: (pl. mujahidoon): a Muslim warrior in Jihaad. Mujtahid: one who is qualifed to pass judgment us- ing ijtihad. Munkar: rejected; a narration which is inauthentic itself and contradicts and authentic narrations. Muqallid: one who practices taqleed. Mushrik: (pl. mushrihoon) polythesists, pagans and disbelievers in the oneness of Allaah and His Messen- ger (sallallaahu alayhi wa sallam). Mustahabb: recommended; an action if left not pun- ishable and if done it is rewardable. Muttaqoon: those who are pious. Mutawaatir: a hadeeth which is narrated by a very large number of reporters, such that it cannot be sup- ported that they all agreed upon a lie. Muwahhid: (pl. muwahhidoon) one who unifes all of his worship and directs it to Allaah alone. Mawdoo: fabricated; spurious; invented (narration). Mawqoof: stopped; a narration from a companion (not going back to the Prophet (sallallaahu alayhi wa sallam)). Mawsool: connected; a continuous isnaad (can be narrated back to the Prophet (sallallaahu alayhi wa sallam)). N Naaflah: (pl. nawaafl) Optional practice of worship. Niyyah: intention from the heart. Nusuk: a sacrafce. Q Qadar: Divine pre-ordainment; that which Allaah has ordained for his creation. Qiblah: the direction the Muslims face during prayer. Qiyaas: analogical deduction of Islaamic laws. New laws are deduced from old laws based of similarity between their causes. Qunoot: devotion; a special supplication while standing in the Prayer. Quraysh: one of the greatest tribes in Arabia in the pre-Islaamic period of Ignorance. The Prophet (sal- lallaahu alayhi wa sallam) belonged to this tribe. R Raafdee: the correct title for the extreme Sheeah. Those who bear malice and grudg against the noble Companions to the extent that they declare them to be apostates. They also hold that the Quraan which the Muslims have is neither complete nor preserved from corruption. Ramadaan: the ninth month of Islaamic calander, in which Muslims observe fasting. S Sahaabah: (pl. sahaabah) Muslims who met the Prophet (sallallaahu alayhi wa sallam) believing in him and died believing in him. Saheeh: authentic, the highest rank of classifcation of authentic ahaadeeth. Salaf/Salafus-Saaliheen: pious predecessors; the Muslims of the frst three generations: the compan- ions, the successors and their successors. Salafee: one who ascribes oneself to the salaf and fol- lows their way. Seerah: the life story of the Prophet (sallallaahu alayhi wa sallam). Shareeah: the divine code of law of Islaam. Shawwaal: the month after Ramadaan. Shaytaan: Satan Sheeah: (see Raafdee) a collective name for various sects claiming love for Ahlul-Bayt. Shirk: associating partners with Allaah directly or in- directly; compromising any aspects of Tawheed. Soorah: a chapter of the Quraan Sunnah: example, practice; the way of life of the Prophet (sallallaahu alayhi wa sallam), consisting of his words, actions and silent approvals. The Sunnah is contained in various ahaadeeth. T Taabiee: (pl. taabieen) the generation after the Companions of the Prophet (sallallaahu alayhi wa sallam). Tafseer: explanation of the Quraan. Taaghoot: anything worshiped other than the real God (Allaah) (i.e. false deities). Tahajjud: voluntary, recommended Prayer between the compulsory prayers of Ishaa and Fajr. Takhreej: to reference a hadeeth to its sources and analyze its isnaads. Taqleed: blind following; to follow someones opinion (madhhab) without evidence. Taqwaa: acting in obedience to Allaah, hoping for His mecy upon lighting from Him and taqwaa is leaving acts of disobedience, out of fear of Him, upon light from Him. Tarjamah: notes about a reporter of Hadeeth. Tawwaaf: the circumambulation of the Kabah. Tawheed: Islaamic Monotheism. The Oneness of Allah. Believing and acting upon His Lordship, His rights of Worship and Names and Attributes. U Uhud: A well known mountain in al-Madeenah. One of the greatest battles in Islaamic history came at its foot. This is called Ghazwah Uhud. Ulamaa: (singular: aalim) scholars. Umm: mother of, used as an identifcation. Ummah: nation, the Muslims as a whole. Umrah: a visit to Makkah during which one pre- formes the Tawwaaf around the Kabah and the Saee between as-Safaa and al-Marwah. It is called the lesser Hajj. Usool: the fundamentals. W Wahyee: the revelation or inspiration of Allaah to His Prophets. Wahdatul-Wujood: the belief that everything in ex- istance is intact Allaah. This deviant belief is held by many Soofees. Wakeel: disposer of affairs. Witr: odd; the last Prayer at the night, which con- sists of odd number of rakaaat (units). Waleemah: the wedding feast. Waseelah: the means of approach or achieving His closeness to Allah by getting His favours. Wudoo: an ablution (ritual washing) that is per- formed before Prayer and other kinds of worship. Y Yaqeen: perfect absolute faith. Yathrib: one of the names of al-Madeenah. Z Zakaat: charity that is obligatory on averyone who has wealth over and above a certain limit over which a year has passed (2.5% of saved weath). Zakaatul-Fitr: an obligatory charity by the Muslims to be given to the poor before the Prayer of Eedul-Fitr. Zamzam: the sacred water inside the haram (the grand mosque) at Makkah. Zanaadiqah: an athiest. NOTES