OBEDIENCE OF GOD

TOPIC:

Obedience of God

 

 

Definition of Obedience

 

    طاع يطاع Each of these verb mean be rendered , he was or became obedient or he obeyed.

 

        The affirmation of creation and command "for Allah alone in the Holy Qur'an:

 

 

 

 

    " So the roof of those wrong-doers and unjust people was cut down; and all praises belong to God alone who is the Lord of the Universe."    (7:45)

 

        Certainly, one who affirms that Allah is the creator must logically affirm that command is his alone, because the one who created mankind is the one who knows mankind, worldy interests and what may guarantee success for them in the next world.

 

     In fact, it would be absurd to expect that any one other then the inventor of an entirely new piece of machinery would be able to explain how to use or repair it.

 

    Allah ordered the Muslims to obey Him, and to obey His Prophet and those in positions of leadership:

    

    (4:59)

 

 

      

 

 

 

 

 

    "O Believers! Obey God and obey the Messenger and the Rulers who are from amongst you; if you should quarrel on anything, refer it to God and the Messenger, if you believe in Allah and the Last Day. It is fairer and much better in its result."

 

 

    To obey Allah is to follow His book, and to obey the Prophet is to follow the Sunnah. Indeed, the command to obey is repeated twice in the above-mentioned verse in order to emphasize that obedience is owed separately to each one of the two. That reason for this is that the Sunnah is in fact divine revelation, which the Prophet was charged with delivering. The command is not, it may be noted, repeated in the verse before "those among you who have been entrusted with authority", which means that obedience to them is conditional upon their orders being in accordance with the Quran and Sunnah.

 

    This point is emphasized by a Hadith related by Imams Bukhari and Muslim on the authority of Ibn Umar, may Allah be pleased with him, in which the Prophet, (صلي الله عليه وسلم), said,

    "Hearing and obeying are the duties of a Muslim, in what he likes and dislikes, as long as he is not ordered to commit a misdeed. If he is ordered to commit a misdeed, then he is not to hear and not to obey".

 

    Imam Muslim related on the authority of Abu Huraira that the Prophet of Allah, (صلي الله عليه وسلم), said.

 

     "After me you shall be ruled by rulers; the righteous ruler will rule you righteously, and the shameless will rule you shamelessly. Then, hear them and obey them in all that is in keeping with the truth".

 

        Allah most High ordered the believers to refer all disputed matters to Allah and His Prophet. Moreover, He linked obedience to this command to faith itself by saying:

    

 

 

 

 

 

if you should quarrel on anything, refer it to God and the Messenger ,if you believe in Allah and the Last Day. It is fairer and much better in its result."

 

    Of course, the meaning of referring such a matter to Allah is that it be referred to the Quran; while the meaning of referring it to the Prophet is that it be referred to the Sunnah. Indeed, the Quran and Sunnah constitute the comprehensive source of legislation in Islam, as has been previously mentioned.

        In addition, Allah linked obedience to this command with faith so as to indicate that no claim to complete faith may be accepted from one who does not refer disputed matters to the Shariah for a ruling. Thus, faith in the principle of legitimacy and acting in accordance with it are the necessary outcome of faith in Allah and the Last Day.

    Allah Most High explained that to refer disputed matters to Allah and His prophet is better for this Ummah than interpretations not directly based on revelation.

    

     Allah Most High said:

 

 

 

    

    This is good for you and the best interpretation. (4:59).

 

        This verse shows that law may not be framed by reason alone, because reason is not a legislator. Thus, good lies in the implementation of Allah's law.

      

        Allah also explained that the claim to faith in that which was revealed by Allah to his Prophet, (صلي الله عليه وسلم), and to the Prophet before him, when made by those who govern in accordance with man-made laws and statutes which prevent the implementation of the Shariah and the arbitral decision of His Prophet, is a false claim.

 

    Thus, the requirements of faith are that the believer rely upon the arbitration of Allah's Shariah, and not upon man-made laws.

    Allah Most High swore by His own person that those who claim to believe in Him yet do not implement His Shariah are not truthful in their claims.

    

    Thus, true faith requires that the Shariah be made an arbitrater, that its decision is accepted without rancor, and that it be gladly implemented and executed.

 

        Allah Most High informed us that those who do not rule in accordance with what He has revealed are indeed disbelievers, tyrants and wrongdoers.

word of Muhammad S.w.w.w. on roti

Significance of Taqwa (Piety) in the Qur'an

Significance of Taqwa (Piety) in the Qur'an

 

When we look at the various practices and teachings of Islam with regards to acts of worship, we find most of them, if not all, guiding people towards this state of Taqwa. For example, with regards to fasting,

قال الله سبحانه وتعالي:

Allah is saying, "O you who believe, fasting has been prescribed for you as it was for those before you in order that you may be of those who have Taqwa."

This concept of Taqwa, wherein one seeks to protect oneself from the wrath of Allah by doing the things, which are pleasing to Him, one can only do so if one is conscious of Allah. This is why the term Taqwa is also expressed in English as God-consciousness. And when we look with regards to salah, we find Allah saying, "Establish the prayer for my remembrance."

So salah, and virtually all aspects of `ibaadah, serve to keep us in a state of consciousness of Allah in that when a person is conscious of Him, aware that He is watching, then that person would not seek to do the things which would not be pleasing to Allah. It is when we forget Allah that Satan finds the opening, he is able to approach us, suggest evil and we fall into evil.

A Muslim surrenders before Almighty Allah and does what he is ordered to do and refrains from what he is told to keep away from. Taqwa, the fear of Almighty Allah, is the only force that can restrain man from evil and wickedness. It is this fear of Almighty God that keeps the heart of a believer awake and enables him to distinguish right from wrong.

Besides, Taqwa is the only virtue that brings honor to a believer, man or woman, in the Islamic society. The Holy Qur'an says:

 

يا ايها النا س ا نا خلقنكم من ذ كر وا نثي وجعلنكم شعو با وقبا ئل لتعا رفوا ان

اكر مكم عند الله اتقكم (سورة الحجرات آيت 13 )

 

"O mankind, We have created you of a male and a female and appointed your castes and tribes that you may recognize one another.

Verily he has greater respect with God who is possessed of greater courtesy" (49-13)

 

Justice and Taqwa are two principles that emerge as necessary corollaries from the doctrines of Oneness of Allah, which according to the Holy Qur'an and the Sunnah, is the basic article of faith, whereas the discipline and the dos and the don'ts of the canon law are merely its outward expression, or means to the attainment of divinely ordained ends of man in its collective as well as individual existence.

In Islam, being just is considered to be a necessary condition or being pious and God-fearing, the basic characteristics of a Muslim.

 

The Holy Qur'an says:

 

اعد لوا هو اقرب للتقوي واتقوالله ان الله خبير بما تعملون (سورة المائده آيت 8 )

 

"Do justice _ that is nearer to piety, and fear you God. Allah is well aware of what you do."

 

The Holy Qur'an aims to create an ideal society based on Taqwa for the good of the entire humanity.

Allah says:

 

كنتم خير امت اخرجت للنا س ( سورة آل عمران آيت 110 )

 

"You are the best community created for the good of mankind." (3:110)

 

 

The fear of Almighty Allah, the root of all wisdom, find expression in the individual's awareness of the impact that his actions or failure to act will at the various stages or levels of his social connections and relationship have on others. It is admitted that the primary concern of Islam is to develop the personality of the individual as a God fearing man, and equip him with the talent to live in peace with him and peace with others.

In Surah Al Imran, Taqwa is bracketed with steadfastness and patience, and in Surah Baqarah with making peace among mankind. Even in conducting wars, when mere values are generally overlooked, Muslims have to abide by the dictates of Taqwa. This condition of heart transforms both the thinking and the action of man. The Holy Qur'an repeatedly asks us to observe Taqwa, to abide by the decisions of the Prophet, to act up to the injunctions of the Shariah, and to refrain from prohibited acts, and to attain glory.

Concept of Taqwa (Piety)

Taqwa means: to cleanse or purify the heart and the soul. Some Aayaat in Sort ush-Shams in which Allah says proves this fact:

 

و الشمس وضحها . والقمر اذا تلها . والنهار اذ ا جلها . والليل اذا يغشها . والسماء وما بنها . والا رض وما طحها . ونفس وما سوها . فالهمها فجورها وتقوها . قد ا فلح من زكها . و قد خاب من د سها .        (سورة الشمس آيت 1 تا 10 )

 

" By the sun and its rising sunshine, and by the moon when it comes after the sun, and by the day when it brightens, it, and by the night when it enshrouds it, and by the heaven and as He made it, and by the earth and as he extended (outspread) it, and by the soul and as He shaped it, then He inspired it understanding of licentiousness and warding off! Verily prospered he who purified it, and failed he who threw it into dust

[91:1-10]

 

Among the missions of the Prophet (صلي الله عليه وسلم) Allah sent him with the command to purify the souls of the Muslims in particular, and of mankind in general.

Allah (T) says:

 

هو الذي بعث في الامين رسولا منهم يتلوا عليهم آيا ته ويز كيهم ويعلمهم الكتب والحكمة . (سورة الجمعة آيت 2 )

 

"It is he who raised up from among the illiterate a Messenger from among them, recites to them His verses and Book and the Wisdom and before that they had been lying in manifest forgetfulness." (62-2)

 

In this ayah the word Hikmah is often translated as wisdom. Imam Shafi', one of the greatest scholars of Islam, said that when Allah mentions Hikmah in the Qur'an it refers to the Sunnah of the Prophet ( صلي الله عليه وسلم) In addition to this ayah, we see that the Prophet ( صلي الله عليه وسلم) was sent with three tasks:

1) To teach the Qur'an.

2) To teach the Sunnah.

3) To show the means of purifying the soul.

    This purification is obtained by doing the proper acts of 'ibaadah and by avoiding sins and disobedience.

 

Conditions for Attaining Taqwa

 

How does a person know that his acts of 'ibaadah are helping him to achieve Taqwa? To develop Taqwa, one must fulfill the following conditions:-
1) Ikhlaas, sincere intention that the act is performed purely for the pleasure of Allah, out of love for Him, while hoping for His reward and mercy, as well as fearing His anger and punishment if He is disobeyed.

2) To do the deed in accordance with the authentic Sunnah. To have the necessary knowledge of the 'ibaadah, that is being performed. To know how the Prophet ...performed the action and proper times for the performance of that action.

Concerning Ikhlaas, it must be present both before and after performing the deed, with no riyaa or sum'ah (doing things to be seen or heard by people). For instance, after doing a good deed, someone tells others, " Look at all the good I have been doing ", or " I'm such a marvelous person because I do such and such".

This formula, if used to achieve Taqwa, is scientific, in that if you follow it, while fulfilling all of its conditions and their rights, you will achieve Taqwa Insha'a Allah.

Describe of Tqwa

TOPIC:Taqwa

(Fear of Allah): The Key to Learning

Definition of Taqwa

The Messenger of Allah, ( صلي الله عليه وسلم) said: Taqwa is here," and he pointed to his chest.

Allah says,

يَااَيهَا الذِينَ امَنوا اتقُوا اللهَ وَامَنوا بِرَسُولِه يُؤ تِكُم كِفلَينِ مِن رَحمَتِه وَيَجعَل لَكُم نُورًا تَمشُونَ بِه وَيَغفِر لَكُم ( سورة الحد يد آيت 28 )

"O Believers! Fear ye God, (Have Taqwa) and believe in His Messenger; He will give you two portions from His Mercy and will place in you light, which you will walk with and He will forgive you." (57:28)

Allah, the Almighty also says:

يَااَيهَا الذِينَ امَنوا اِن تَتَقُوااللهَ يَجعَل لَكُم فُرقَا نًا وَيُكَفِر عَنكُم سَيِأَتِكُمْ وَيَغْفِرْ لَكُمْ

(سورة الانفال آيت 29 )

"O Believers! If you will be fearing God He shell decree a decision for you and acquit you of your sins and forgive you" (8:29)

Al-Haafidh Ibn Katheer (d.777H) said: "Ibn Abbaad, as-Suddee, 'Ikrimah, ad-Dahhaak, Qataadah and Muqaatil Ibn Mayan all said about "Furqaan" that it means: a way out (from difficulty). Mujaahid added: "A way out (from difficulty) both in this world and in the Hereafter". In a narration from Ibn 'Abbas he said it means: salvation; and in another narration from him: being helped.

Muhammad bin Ishaaq said that it means: a criterion to judge between truth and falsehood. This explanation from Ibn Ishaaq is the most general of what has already preceded and it is a necessary consequence of it. Since whoever has Taqwa of Allah by obeying His commands and abandoning what he has prohibited, will be given the ability to recognize truth from falsehood.

Muhammad (S.A.W)

The Apostle's (SAW) names Muhammad and Ahmad are also mentioned in the Holy Quran:

"Muhammad is naught else but a Messenger."

(Al-i-Imran: 144) "Muhammad is the Messenger of Allah."

(Al-Fateh: 29)

• Ahmad

"And I am the deliverer of the happy news of a Messenger who will rise after me (Jesus) by the name of Ahmad."

(As-Saf f.• 6)

• Foster Mother Halima Sa'adia

It was customary with the noble families of Makkah to send their infants to the desert tribes to be nursed and reared in the healthy climate and to be taught pure Arabic. For this purpose women from desert tribes arrived in Makkah from time to time and took charge of infants of the chiefs at substantial wages and expectation of gratuity at the end of their services. A short while after the Apostle's (SAW) birth some women of Beni Saad bin Bakr (a branch of the Hawazin tribe) came to Makkah to take infants. Among them was Halima binat Zuwaib who was accompanied by

The Apostle's (SAW) names Muhammad and Ahmad are also mentioned in the Holy Quran:

"Muhammad is naught else but a Messenger."

(Al-i-Imran: 144) "Muhammad is the Messenger of Allah."

(Al-Fateh: 29)

• Ahmad

"And I am the deliverer of the happy news of a Messenger who will rise after me (Jesus) by the name of Ahmad."

(As-Saf f.• 6)

• Foster Mother Halima Sa'adia

It was customary with the noble families of Makkah to send their infants to the desert tribes to be nursed and reared in the healthy climate and to be taught pure Arabic. For this purpose women from desert tribes arrived in Makkah from time to time and took charge of infants of the chiefs at substantial wages and expectation of gratuity at the end of their services. A short while after the Apostle's (SAW) birth some women of Beni Saad bin Bakr (a branch of the Hawazin tribe) came to Makkah to take infants. Among them was Halima binat Zuwaib who was accompanied by

koun si dua nahi mangni chahiye

8. His Sacred Name

On the Seventh day Abdul Muttaleb celebrated his Aqiqa in accordance with the Sunnat-i-Ibrahimi (the precedent established by Hazrat Ibrahim). A tradition reports that Khatna (circumcision) was performed on the same occasion. According to another tradition he (SAW) was naturally circumcised at birth. Abdul Muttaleb held a feast for the Quraish. When the people enquired about the name of the Holy babe (SAW), Abdul Muttaleb said:

"He has been named Muhammad." The people then asked: "why did you name him differently from the other members of your family."

"I want him to earn the praise of Allah in the heaven and

1 Monday according to the Lunar calendar.

2 Friday according to the Lunar calendar

 

of Allah's people on the earth."

"To affirm his Excellence Allah derived his name from His own Name. The Lord of the Heaven is Mahmud (The Praiseworthy) and the Apostle is Muhammad (The Praised one)." In other words 'Hamd' (the praise) has a special relation with the Apostle (SAW). His position as intercessor is designated as 'Mahmud'. His Islamic Ummat is called 'Hamadun (the Ummat which offers the highest praise and devotion to the Allah Almighty); and the name of his standard is Lawa al Hamd'. All the praise is for Allah and (Seerat Rehmat al Almeen) praise is to be offered often."

6. The Dream of His Mother

During her pregnancy, Amina dreamt that a light emerged from her body and illuminated the palaces of Syria. In another dream she was told that she carried in her womb the Chief of the Ummat. When he is born she should name him Muhammad (SAW). A tradition quoted by Ibn-i-Sa'ad says that in her dream she was ordained to name her child Ahmad.

1. The Auspicious Birth

   The episode of the Ashab-i-Fil took place in the month of Muharram. Fifty days after this event the Holy Prophet (SAW) was born at dawn on Monday in the renowned Arabian City of Makkah al-Muzzama on 9 Rabi-ul-Awwal' (or according to the popular opinion 12 Rabi-ul-Awwal^z) corresponding to 2 April, 571 A.D.

   Auspicious are his prominent virtues, first and last. All his virtues were manifest on the day of birth. The turrets of Kisra's palace fell. They had to fall. The loyalist had to renounce their loyalty to kings.

THE EPISODE OF THE ASHAB-I-FILL

A short while before the Apostle's(SAW) birth, Abbraha, the christian ruler of the Negro Kingdom of Yemen invaded Makkah with 60,000 troops with the object of razing the house of Allah to the ground. But had he brought sixty hundred thousand troops instead of sixty thousand, he would have met the same fate. At a place where a tremendous plan of Allah was at work to bring into being a person who would change the course of would history, whose prophecy,(the advent of which had been in preparation for thousands of years) was the last and the gratest, the mightiest human power would have been shattered by the Mighty Hand of Allah. The Holy Quran describes the end of the Ashab-i-Fill in these words: Have you not seen how your Lord dealt with the people of theElephant? Did He not cause their plan to end in vain? And sent down on them swams of birds, which pelted them with stones of baked clay. Then He rendered them like straw eaten up ( by cattle) Al-Fil:1-5

MOTHER OF MUHAMMAD (PBUH))

His mother was Amina hint Wahab2 bin Manaf, bin Zuhra, bin Kalab. Her lineage, therefore, merges with the lineage of her husband in the fourth ascendant step in Beni Kalab.

FATHER OF MUHAMMAD(PBUH)

Muhammad (SAW) was the son of Abdullah. His lineage, according to traditions, is as follows: "Muhammad (SAW) bin Abdullah bin Abdul Muttaleb' bin Hashem, bin Abd Manaf, bin Qusai, bin Kalab, bin Mura, bin Ka'ab bin Lauri, bin Ghalib, bin Fahr (Quraish), bin Malik, bin al Naseer, bin Kina'ana, bin Khuzaima, bin Mudarka, bin Ilyas, bin Muzr, bin Nazar bin Maad, bin Adnan."

HAZRAT IBRAHIM (PEACE BE UPON HIM)

Allah to grant him righteous offspring. Granting the prayer, Allah gave him the happy news of a gentle son: "We gave him the good news of a gentle son" (As-Saaffat-101). Hazrat Ibrahim (PBUH) took the infant Ismael (PBUH) and his mother Hazrat Hajra (Allah be pleased with her) to the uninhabited jungle and barren valley of Makkah and left them there. While taking leave of them, he thus prayed for the mother and son: "Lord! I have settled some of my descendants in a barren valley near The Sacred House. Lord! I have done this in the hope that they would establish salat there. So make the hearts of the people yearn towards them, and provide fruits for their good: maybe they become grateful. (Ibrahim; 37) Recall the time when Ibrahim prayed, saying, "Lord! make this city (Makkah) a city of peace, and protect me and my descendants from the worship of idols" (Ibrahim-35). It is reported in Sahalain that the Holy Prophet (SAW) had observed. "From Beni Ismael Allah chose Kina'ana, and from Beni Kaanana, the Quraish and from the Quraish the Beni Hasham and from the Beni Hashim, me." (Mishkat) This tradition establishes that the Holy Prophet (SAW) had descended in a direct line from Hazrat Ismael (PBUH), the eldest son of the progenitor Hazrat Ibrahim (PBUH). Ibn-i-Hisham states that Abu Bakr, Ibn-i-Abbas, Ibn-i-Umar and a section among the Tabeian had reported the Holy Prophet (SAW) as saying: "I am the son of two Zabeehain (those who were to be slaughtered as sacrifice). One was my forebear Ismael and the other my father Abdullah bin Abdul Muttaleb."

A SHORT NOT ON THE LIFE OF MUHAMMAD (S,A,W)PART1

Nature had been eclipsed by the dark sins of the world; when flood tides of human ingratitude and rebellion were flowing over land and water. Washing away the edifices built by the God's Messengers, a sacred person ascended the throne of prophecy and from the deserts of the Hejaz and the oases of Makkah raised the call of the Unity of God which resounded in the valleys of the Safa'a and Fara'an Mountains. The call arose from the desert of Hejaz and began to reverberate through the four corners of the world. This heart warming call was: "Allah; He is the Ever-Living, the Sustainer of the Universe: in reality there is no god but He." (Al-i-Imran: 1) (4) The roar of this call t(, it uth blew away the clouds of polytheism and evil innovation, disbelief and error, sin and evil. The call to Truth and the Cry of Allah is one! rose on the horizon and the hymn of one Allah resounded in the garden of the universe banishing autumn and ushering in the spring. As the Sun of Islam rose, the dark night of savagery and barbarism faded away; the oppressed humanity, relieved of tyranny and exploitation, began to enjoy the blessing of true freedom. 2. Hazrat Ibrahim (peace be on him) It is an historically established fact that the family of Hazrat Muhammad (SAW) descended from that branch of Ibrahim (PBUH) lineage which issued from his eldest son Hazrat Ismael (PBUH) and is known as Beni Ismael. Hazrat Ibrahim (PBUH) was born in 2100 B.C. in the city of Ur ir4 Iraq. This city was not only the capital of the dynasty of Nimrood, but was also a centre of trade and culture and a citadel of disbelief and polytheism. Here Allah raised Ibrahim (PBUH) to the dignity of prophethood. Hazrat Ibrahim (PBUH) by the grace of Allah survived the fiery ordeal into which Nimrood had put him. Losing hope in his people, Ibrahim emigrated from his home and prayed to

A SHORT NOTE ON THE LIFE of Muhammad (S.A,W)

This chapter gives a brief account of the life of Muhammad (SAW) so as to acquaint the reader with the life history and prophetic advent of that Mercy for Mankind, Leader of Divine Messengers and the last of the prophets who had been raised by Allah as Messenger, Guide, Leader, Pattern and Model of Perfect Man for the entire human race. It is the Excellent Example of this august person which forms the subject of this book. 1. The Condition of Arabia and Ajam (Non-Arab Countries) at the Advent of the Holy Prophet (SAW) (1) On the eve of the Prophetic advent of Muhammad (SAW) the entire human world was enveloped in various layers of darkness. Savagery and brutality were the order of the day. Polytheism and idolatry polluted the atmosphere of the whole world. The once resplendent civilizations of Egypt, India, Babylonia, Nineveh, Greece and China had fallen into decay. Roman and Persian civilizations were still in the ascendant. Their outward glory but masked the rule of jungle law. The rulers had installed themselves as deities of the people. The feudalist-capitalist classes and self appointed guardians of religion were active collaborators of I Adapted from 'Mohsin-i-lnsaniyat', pp. 19-21.these god-kings. This triumvirate preyed upon the people without mercy. They put them to work like beasts of burden and made merry on the fruits of their labour. The blood thirsty fiends, however, had no panacea for the ills of the people. They had no moment to spare for listening to the groans of their victims, let alone feeling sympathy for their plight. (2) The conditions in Arabia were not dissimilar. In the times of the Aad and the Thamud and the Empires of Saba, Aden and Yemen the Arabian civilisation had reached its zenith, yet it too had deteriorated giving place to savagery and brutality. Chaos reigned everywhere. The people were given to fights, plunder, liquor, dice and fornication. Class conflict was raging in full fury. On the one hand the Quraish who were polytheists and idolaters had set themselves up in business as guardians of the Ka'aba; and on the other the Jews were trading in philosophical and legalistic polemics. The bankers of Makkah and Taif had spread the nets of usury on the one side and on the other the business of slav­ery was thriving without restraint. In short it was impossible to recognize man from the beast, nay man had fallen from humanity and sunk below the animal culture. Not justice and equity but the law of `Might is Right' reigned supreme. God's earth was riven with the mischief,' which is portrayed by the Holy Quran thus: "Mischief has appeared in the land and the sea on account of men's doings that he may make them taste some of their (evil) works: maybe they mend their ways. (0 Prophet) say to them; Go about in the land and see what has been the end of those who lived before (you). Most of them were mushriks (idolaters)." (Ar-Rum: 41-42) (3) In short, when the people had forgotten their Lord, when their consciences were dead; when the real beauty of

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IN SUFI TRADITION

In the western media, Islam is exclusively identified with its official, scriptural, normative manifestation—orthodox, legalistic Islam. The significance of folk Islam in local contexts as well as other facts, dimensions and sub-regimes of this world religion which exist in parallel, especially the popular face of the Sufi traditions and the closely related veneration of saints, is either underestimated or ignored. Sufism the Islamic tradition of mysticism known in Arabic as tasawwuf (literally ‘the process of becoming a sufi’)_ is a religious movement of intense devotion and divine rapture. It centers on the inner aspects of Islam, the spiritual dimensions (‘Iilm al-batin the esoteric knowledge’)for which religious experience is essentially significant. In its different forms, the sufi tradition is an integral part of Islam, belonging both to its official normative version as well as to the folk belief of Muslim societies. The term of “sufi” which has been generally accepted since the 10th century is usually thought to have been derived from the word suf for wool, since early Islamic ascetucsm following the example of the prophet Muhammad (sallallah hu wasallam ), wore a frock of rough white wool. The foundation of mysticism is the life-determining belief in God. Mystics are touched and moved by Him, pervaded by the awareness of God. Their lives are centered entirely on God. They have unlimited faith in Him who cares for everyone. However, practicing asceticism alone does not lead the Sufi to the desired proximity into God’s presence. Far more important is the love to the one, which itself is a gift of mercy from Allah. The sufi aims to experience to the Drive; outside the Almighty, there is nothing. The recognition of the absolute unity and uniqueness of God (tawhid) from the philosopgical core of the sufi tradition. Ibn Arabi (1165-1240), the most eminent representative of cognitive Sufism, developed this declaration of unity into his theosophical oriented mystical conception of the essential ‘unity of being’ (Wahadat al-Wajud) which has been complex and important strand of sufi thinking from 1300 CE on, particularly on the Indo-Pakistani subcontinent. The mystic sees and recognises God in all things God manifests Himself in the infinitesimal parts of His creation. In vernacular Islam this weltanschauung, bordering on pantheism has been simplified in the short formula hama ust “Everything is He’. The mystical path to the experience of unity leads to ones own hearth where one finds God. In the heart of the lovers, that is your place, says the Persian mystic Faridud-Din Attar(d.c.1220) in his Ilahi. The hearth is frequently symbolised as a mirror in which the believer may see God but only after the metal mirror has been polished. The purity of heart from the prerequisite for prayer and mystical union with God. For sufi, It is even more important than external ritual purity, for example in the form of prescribed religious ablutions. God reveals Himself only to those who are internally pure. External dirt or the parched clothes of the mystic do not detract from inner purity. On the contrary, they bear witness to the state of being enraptured by God and signal the renunciation of this world, which is perceived as evil, loathsome, and unreal, and seemingly heavenly only to non-believers. The seeker of God who follows the mystical path strives for perfection. Mystical exercise in the gradual spiritual path determines the life of loving devotion to God. Ideal characteristics for sufis and dervishes are simplicity, modesty, contentment, honesty and hospitality. They pay no heed to out word appearance and treat all people as equals. Finally, a moral ideal to which Islamic mystics fully subscribe is obedience to God, a pivot of Sufism. If the mystic---- usually only after struggling hard against his ego, suspended between awe and hope and suffering from longing and separation is finally touched by God who now resides in his heart, he is overwhelmed by His greatness and bounty. These mystical experiences can be so overpowering that they send him into ecstasy. Often the mystic who is enraptured by God’s love is also bewildered and dismayed in view of the ultimate divine reality. He has reached the destination of his mystical path the union with the Divine Beloved (fana). The mystic now lives only in allah, having relinquished and destroyed his lower self, his own will and his personal desires and needs, Frequent attempts have been made to convey the coalescence of man and God (annihilation) in poetic metaphors, for example that of the moth who seeks and finds love through dying in the flame, or the disappearance of the soul in the sea of divine light. The true gate to lie in God is then the death of the mystic, meaning both the voluntary, mystical death and the actual physical death, which is understood as the ‘mystical nuptial’(urs) with God, as spiritual union of livers, which continues and signifies true life. The sufi tradition originated in khorasan in what is now North-eastern Iran and in parts of Afghanistan and Central Asia. These regions produced many important mystics on religious life in other areas of the Muslim world. Since its formation in the eighth and ninth centuries, Sufism with its emphasis on charismatic authority has constituted an alternative to scriptural, normative Islam. It embodies the ideals of to tolerance, love, peace and humanism in Islam in a special manner. Love of God and man as well as respect for mystic experiancees of other religious have led the sufis to adopt a liberal tolerant attitude toward non-Muslims. A noteworthy example is the harmony and close ties between Islamic mystics and Hindu devotees in Indo Pakistan

Q.47. What are the three fundamentals that every Muslim must learn?

A. The three fundamentals are:

1. Knowing Your Rubb (the Lord, the Creator, the Sustainer, and the One in Whose Hand is the disposal of all affairs)
2. Knowing your Dent (Islam).
3. Knowing your Prophet Muhammad

Q.48. What is Taghut?

A. Everything that is worshipped, or followed or obeyed other than Allah is Taghut.

Q.49. How many Taghut are there and who are their leaders?

A. They are many but their leaders are five.

Q.50. Who are the leaders of Taghut?

A. They are:

1. Satan, may Allah curse him.
2. Anyone who is worshipped with his consent.
3. A person who calls the people to be worshipped instead of Allah.
4. A person who claims the know-ledge of Ghaib (unseen, hidden, invisible, absent etc.)
5. The ruler who rules by laws other than that sent down by Allah.

What are the nullifiers of Islam?

A. The nullifiers of Islam are ten:

1. Polytheism of worship.
2. He who does not believe that the polytheists are disbelievers, or double their infidelity or holds their to be valid.
3. He who sets up intermediaries between one's self and Allah, supplicating them, trusting them and asking them to intercede on his behalf.
4. He who believes that the guidance of others is more perfect than the Prophet's.
5. He who hates anything that the Prophet peace be upon him was sent with.
6. He who denies Deen of the Prophet or ridicules its reward or punishment.
7. Sorcery.
8. Supporting the polytheists against the Muslim.
9. He who believes that some people are exempted from abiding by the Shari'ah as Khidr was exempted by the laws of Musa.
10. Turning away from Deen of Allah by neither learning nor applying it.

ARE GOOD DEEDS ACCEPTED (BY ALLAH) WITH THE POLYTHEISM?

A. Never! None of the deeds are accepted when miced with polytheism. Allah says

"But if they had joined in worship others with Allah, all that they used to do would have been of mo benefit to them."(V.6:88)

"Verily, Allah forgives not (the sin of ) setting up partners (in worship) with Him, but He forgives whom He Pleases sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away."(V.4"116)

WHAT IS THE HYPOCRISY IN DEEDS AND ACTIONS?

A. The hypocrisy in deeds and actions is of five types:

1. When he speaks, he lies,
2. When he promises, he breaks it.
3. When he is entrusted, he betrays.
4. When he disputes, he acts immorally.
5. When he makes a pact, he acts treacherously.

waht is the hypocrisy in Belief?

A. Hypocrisy in Belief is of six types:

1. Denial of the Messenger sawllallah ho waslalam.
2. Denial of the thing with which the Messenger is sent.
3. Hating Allah's Messenger peace be upon him.
4. Hating the thing with which the Messenger is sent.
5. Rejoicing at the disgrace of Islam.
6. Disliking the prevalence of Islam.

What is latent polytheism?

The latent polytheism being dissatisfied with the conditions ordained by Allah.

What is the proof of the latent polytheism?

The proof of the above shirk is the saying of the Prophet ( peace be upon him) " The latent polytheism is more hidden in this nation than the track of a black ant over a black stone on a dark night." (Musnad Ahmad)

What are the types of Kufr (disbelief)?

A. There are two types of Kufr:

1. The major kufr which cast its people out of islam.
2. The lessor or minor kufr which docs not cast the one who commits it out of Islam. It is kufr of ungratefulness.

What are the types of major kufr?

A. There are five types of major kufr:

1. The Kufr of denial.
2. The kufr of arrogance associated with recognition of the truth.
3. The kufr of doubt.
4. The kufr of disregard.
5. The kufr of hypocrisy.

What are the categories of hypocrisy?

A. There are two categories of hypocrisy?

1. Hypocrisy in Belief.
2. Hypocrisy in deeds and actions.

Status of Shaykh Abdul Qadir Jilani - Shaykh Tahir ul Qadri

Speech by Shaykh ul Islam Dr Muhammad Tahir ul Qadri about the Status of Shaykh Abdul Qadir Jilani Dedicated to Mastfaqir and Sayyan for their love of the Awliya Allah Ghause Azam ka gulam

What are the types of greater polytheism?

There are four types of greater polytheism:

1. Polytheism in invocation, ie., involving supplicatoins to other than Allah.
2. Polytheism in intentions, i.e., purpose and intentions not for the sake of Allah but directed towards other deities.
3. Polytheism in obedience. i.e., rendering obedience to any authority against the Order of Allah.Polytheism in love, i.e., showing love to others which is due to Allah Alone.

Q.37. What is lesser polytheism?

A. The lesser polytheism is Ar-Riya, htat means the acts of worship done to gain praise or fame rather than to please Allah, this type of polytheism, however, does not cast the person committing it out of the fold of Islam.

What is the greatest sin that Allah has forbidden?

The greatest sin which Allah has forbidden is shirk(Polytheism._

What is Polytheism?

A. It means to believe that there is one who shares Allah in His acts, i.e, ascribing partners or setting up rivals to Allah.

What are the types of polytheism?

A. There are three types of polytheism.

1. The greater polytheism (Shirk Akbar)
2. The lesser polytheism( Shrik Asghar)
3. The latent polytheism (Shirk Khafi).

What is greater polytheism?

A. The greater polytheism is to devote any from of worship to other than Allah, Allah will never forgive one who dies upon Shirk, nor accept his good deeds, and he would be cast out from the folds of islam.

What are the conditions of Ibadah?

There are two conditions of Ibadah:

1. Sincerity
2. Submission to Allah's Messenger (peace be upon him), to act according to his Sunnah.

Q.31. Write some types of Ibadah?

A. Some types of Ibadah are: the prayers, the obligatory charity, fasting, the pilgrimage, fear of Allah, hope in His Mercy. Seeking His aid, and other acts of worship which Allah has commanded and enjoined.

What is Tawhid al-Uluhiyah?

it is declaring Allah as the only true God to whom all acts of worship must be dedicated, such as salat (Prayers), Zakat, Saum(fasting), Hajj, supplications, vowing etc.

What is Tawhid al-Asma was-sifat?

A. It is an affirmation of all the Divine Names and Attributes of Allah in a manner that suits His Majesty, as mentioned in the Quran and the Sunnah.

How would you describe Ibadah?

A. It is a comprehensive word comprising deeds and words that Allah loves and is pleased with whether manifested or hidden.

What are the aspects of Tawhid?

There are three aspects of Tawhid:

1. Tawhid ar-Rububiyah.
2. Tawhid al-Uluhiya.
3. Tawhid al-Asma was-sifat.

What is Tawhid ar-Rububiyah?

A. It is declaring Allah to be One and Uniqe in His work, like creation, sustenance, bringing to life, causing death etc.

What is Tawhid (Islamic Monotheism)?

Tawhid means declaring Allah to be the only true God who deserves to be worshiped in truth and conforming all attributes with which. He has qualified Himself or that are attributed to him by His Messenger peace be upon him.

What is the greatest thing that Allah has enjoined?

Q.23. What is the greatest thing that Allah has enjoined? A. The greatest thing that Allah has enjoined is Tawhid (Oneness of Allah ).

50 QUESTIONS AND ANSWERS ON ISLAMIC BOOKS

Q.16 What is the meaning of Belief in the Book and Messengers? A. It mean that Allah sent the Messengers like Noah, Abraham, Moses,Jesus, Muhammad etc., and sent down the Book like the Torah, Zabor (Psalms), Injeel, Quran etc., to call the people to worship Allah Alone, associating nothing with him. He sent Prophet Muhammad as the last of Messengers and Prophets and abrogated all the previous Books with the Quran, Theerfore the worship should be done according to the Quran and the Sunnah of the Prophet Muhammad peac be upon him.

Q17. What is the meaning of belief in the laht day

A. The Belief in the Last Day means to believe that Allah has forerodained a fixed term for everything, and a term for this world, He will assuredly raise the dead from their graves and will take account of everyone's deeds in this world. On the Day of Resurrection, rewards and punishments will be assigned. Everyone will be justly required.

Q.18. What is the meaning of Belief in foreordainment (Qadar)?

A. The belief in foreordainment (Qadar) means to believe that everything — good or had — happens or takes place according to what Allah has foreor­dained. He has created every thing by a decree and in due proportion.

Q.19. What is Ihsan?

A. It is to worship Allah as though you see Him, although you do not see Him, He sees you.

Q.20. What is the meaning of "There is no god but Allah?"

A. It means that there is no god who deserves to be worshipped except Allah Alone. Negating all false gods and affirming that Allah is the only true God.

Q.21. What is the meaning of "Muhammad is the Messenger of Allah?"

A. It means obeying him in whatever he commanded, refraining from what

50 QUESTIONS AND ANSWERS ON ISLAMIC MONOTHEISMM

ISLAMIC BOOKS

Q.1.Who is your Rubb (the Lord)?

My Rubb is Allah Who has created me and all that exists, He nourishes me and all creatures by His Bounties.

Q. 2. What is your Deets (religion)^?

A. My Deers is Islam, which is sub-mission and obedience to the Order of Allah and His Messenger with love, hoping for His reward and fearing His punishment.

Q. 3. How did you know Allah?

A. I know Him by His signs and creation, like the day and night; the sun and the moon; the heaven and the earth: and all that is in and between them.

Q. 4. Where is Allah?

A. Allah is above the heavens, above the Throne and separated from His creatures.

Q.5 Is Allah with us (in essence)?

A. Allah is settled above His Mighty Throne, but He is with us by His Knowledge. hearing. seeing and other attributes. As He said to Mdsa and Haroon

"Fear not, verily! I am with you both, hearing and seeing." (V.20:46

Q.6 How do you worship Allah?

A.

I worship Allah according to the teachings of the Prophet O. I worship Him Alone ascribing no partner to Him.

Q.7Why did Allah send Messengers?

A. Allah sent Messengers to call people to worship Him Alone, and to ascribe no partner to Him; so that mankind have no excuse of disobe­ying Allah.

Q. 8. What is the meaning of Islam?

A. Islam means tii

i.e., submission to Allah sincerely and willingly.

Q. 9. What are the pillars of Islam?

A. There are five Pillars of Islam.

1. Testimony of Faith (There is no

true God except Allah and

Muhammad is the Messenger of

Allah).

2. To perform Salut (prayer).

3. To pay Zakat.

4. To observe Sawn (fasting) in Ramadan.

5. To perform ^Hai/ (pilgrimage to the Sacred House), if one can afford it.

Q. 10. What is Iman?

A. !man (Faith) means to believe in the heart. to confess by the tongue and to act with the parts of the hody.

Q 11. How man` branches does Iman comprise^?

A. /man comprises over 70 branches, the uppermost of which is the testimony of Faith and lowest of which is the removal of harmful objects off the road.

Q.12. Does Iman (Faith) increases or decreases?

A. hnan (Faith) increases by obedience to Allah and good deeds while it decreases by sins and evil acts.

Q. 13.What are the pillars of Iman (Faith)?

A. The pillars of Iman are six, i.e., to believe in:

1. Allah.

2. His Angels.

3. His Messengers.

4. His Books.

5. The Last Day.

6. Divine Preordainrnents, its good or bad consequences.

Q.14. What is Belief in Allah?

A. The Belief in Allah is to believe that He is the Sole Creator. Sustainer. Provider and the One in Whose Hand is the disposal of all affairs. Everything stands in need of Him, but He stands in need of none. He is the Only One Who is worthy of being worshipped. He has the beautiful names and perfect attributes.

Q.15. Who are the angels?

A. The angels are creatures of light. They are Allah's obedient slaves, they do that which they are commanded and are incapable of disobedience