"THERE IS NO GOD EXCEPT ALLAH" - لا إلهَ إلاّ اللّهُ

Response to Dr. Bilal Philips & Sheikh Nasirudeen Albani

2011-09-16T02:31:00.000-07:00

[Powerpoint]: "Introduction to the study on Tauheed" - PART TWELVE (B) - "2O - Attributes (Sifaat)"

2011-03-19T19:22:00.000-07:00

تَفَكَّرُوْافِي صِفَاتِ اللهِ وَلاَ تَفَكَّرُوْا فِي ذَاتِهِ

Prophet Muhammad s.a.a.w. said: "(To know Allah) Think and reflect upon Allah's attributes (Sifaat) and do not try to think of (reality of) His Essence (Dzat).“

(Hadith reported by Abu-Shaykh – al Jami’ : 134 Risalah Tauhid)

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[Slideshare]tauhid course(#12b-20 sifaat-attributes)

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[Powerpoint]: "Introduction to the study on Tauheed" - PART TWELVE (A) - "Avoiding Linguistic pitfalls"

2011-03-19T19:11:00.000-07:00

هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيۡكَ ٱلۡكِتَـٰبَ مِنۡهُ ءَايَـٰتٌ۬ مُّحۡكَمَـٰتٌ هُنَّ أُمُّ ٱلۡكِتَـٰبِ

وَأُخَرُ مُتَشَـٰبِهَـٰتٌ۬‌ فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمۡ زَيۡغٌ۬ فَيَتَّبِعُونَ

مَا تَشَـٰبَهَ مِنۡهُ ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ وَٱبۡتِغَآءَ تَأۡوِيلِهِۦ‌ۗ

.

“He it is Who has sent down to thee the Book: in it are AAYAT MUHKAMAT -verses basic or fundamental (of established meaning); they are the foundation of the Book: others are AAYAT MUTASHAABIHAT – verses not of well-established meaning. But those in whose hearts is perversity follow the part thereof that is not of well-established meaning (AAYAT MUTASHAABIHAT ), seeking discord, and searching for its interpretation...”
(Qur’an: Aali ‘Imran: 3: 7)

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[Slideshare]tauhid course(#12a -avoiding linguisticpitfalls).

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[powerpoint] "Introduction to the study of Tauheed course" PART ELEVEN - "Tauheed As-Sifat - introduction"

2011-03-07T17:44:00.000-08:00

ٱلَّذِينَ يَسۡتَمِعُونَ ٱلۡقَوۡلَ فَيَتَّبِعُونَ أَحۡسَنَهُ ۥۤ‌ۚ

أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ هَدَٮٰهُمُ ٱللَّهُ‌ۖ وَأُوْلَـٰٓٮِٕكَ هُمۡ أُوْلُواْ ٱلۡأَلۡبَـٰبِ

“Those who listen to the Word, and follow the best (meaning) in it: those are the ones whom Allah has guided, and those are the ones endued with understanding.”
(Qur’an: Baqarah: 39: 18)

وَلَا تَكُونُواْ كَٱلَّذِينَ تَفَرَّقُواْ وَٱخۡتَلَفُواْ مِنۢ بَعۡدِ
.
مَا جَآءَهُمُ ٱلۡبَيِّنَـٰتُ‌ۚ وَأُوْلَـٰٓٮِٕكَ لَهُمۡ عَذَابٌ عَظِيمٌ۬

“Be not like those who are divided amongst themselves and fall into disputations after receiving Clear signs; for them is a dreadful penalty.― “
(Qur’an: Aali ‘Imran: 3: 105)

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[Slideshare]tauhid course(#11).pptx

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[Powerpoint]: "Introduction to the study on Tauheed" - PART TEN - "Tabarruk"

2011-02-26T10:46:00.000-08:00

وَلَوۡ أَنَّ أَهۡلَ ٱلۡقُرَىٰٓ ءَامَنُواْ وَٱتَّقَوۡاْ لَفَتَحۡنَا عَلَيۡہِم بَرَكَـٰتٍ۬ مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ

" If the people of the towns had but believed (IIMAN) and feared Allah (TAQWA), We should indeed have opened out to them (all kinds of) blessings (BARAKAH) from heaven and earth"
(Qur'an: A'raf: 7: 96)

ذَٲلِكَ وَمَن يُعَظِّمۡ حُرُمَـٰتِ ٱللَّهِ فَهُوَ خَيۡرٌ۬ لَّهُ ۥ عِندَ رَبِّهِۦ‌ۗ

“Such (is the Pilgrimage): whoever (YU-’AZEEM) honours the sacred rites of Allah, for him it is good in the sight of his Lord.”
(Qur’an: Hajj: 22: 30)

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[Slideshare]tauhid course(#10).

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[Powerpoint]: "Introduction to the study on Tauheed" - PART NINE - "Shafa'at"

2011-02-19T19:55:00.000-08:00

قُل لِّلَّهِ ٱلشَّفَـٰعَةُ جَمِيعً۬ا‌ۖ

لَّهُۥ مُلۡكُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۖ ثُمَّ إِلَيۡهِ تُرۡجَعُونَ

Say: "To Allah belongs exclusively (the right to grant) Intercession (SHAFA’AT) : to Him belongs the dominion of the heavens and the earth: in the End, it is to Him that ye shall be brought back.“
(Qur’an: Zumar: 49: 44)

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[Slideshare]tauhid course(#9)

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[Powerpoint]: "Introduction to the study on Tauheed" - PART EIGHT - "Tawassul"

2011-02-11T08:17:00.000-08:00

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَٱبۡتَغُوٓاْ إِلَيۡهِ ٱلۡوَسِيلَةَ

وَجَـٰهِدُواْ فِى سَبِيلِهِۦ لَعَلَّڪُمۡ تُفۡلِحُونَ

“O ye who believe! (Be conscious of and) do your duty to Allah, seek the WASILAH (means of approach) unto Him, and strive (with might and main) in His cause: that ye may prosper.”
(Qur’an: Ma-idah: 5:35)

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[Slideshare]tauhid course(#8)

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RELEVANT RESPONSE:

SHEIKH RAMADHAN AL-BOUTY:

[Powerpoint]: "Introduction to the study on Tauheed" - PART SEVEN - "Reject Taghut"

2011-02-06T18:49:00.000-08:00

فَمَن يَكۡفُرۡ بِٱلطَّـٰغُوتِ وَيُؤۡمِنۢ بِٱللَّهِ فَقَدِ ٱسۡتَمۡسَكَ بِٱلۡعُرۡوَةِ ٱلۡوُثۡقَىٰ

لَا ٱنفِصَامَ لَهَا‌ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ

"whoever rejects Evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things."
(Qur'an: Baqarah: 2: 256)

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[Slideshare]tauhid course(#7)

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[Powerpoint]: "Introduction to the study on Tauheed" - PART SIX - "Tauheedul 'ibaadah & Shirk-ul-'Ibaadah"

2011-01-29T16:42:00.000-08:00

وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ‌ۖ

For We assuredly sent amongst every People a messenger, (with the Command) "Serve(worship) Allah, and eschew the ‘Taghut’ * (False gods, all powers of Evil)“
(Qur’an: An-Nahlu: 16: 36)

فَمَن يَكۡفُرۡ بِٱلطَّـٰغُوتِ وَيُؤۡمِنۢ بِٱللَّهِ فَقَدِ ٱسۡتَمۡسَكَ بِٱلۡعُرۡوَةِ ٱلۡوُثۡقَىٰ لَا ٱنفِصَامَ لَهَا‌ۗ

وَٱللَّهُ سَمِيعٌ عَلِيمٌ

“whoever rejects ‘Taghut’ * (False gods, all powers of Evil) and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things.”
(Qur’an: Baqarah: 2: 256)

[Slideshare]tauhid course(#6).pptx

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[Powerpoint]: "Introduction to the study on Tauheed" - PART FIVE : Rub-bubiyah - Uluhiyah wal-'Ubudiyyah

2011-01-25T03:44:00.000-08:00

وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ

مَآ أُرِيدُ مِنۡہُم مِّن رِّزۡقٍ۬ وَمَآ أُرِيدُ أَن يُطۡعِمُونِ

إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلۡقُوَّةِ ٱلۡمَتِينُ

“I have only created jinns and men, that they may serve (worship) Me. No sustenance do I require of them nor do I require that they should feed Me. For Allah is He Who gives (all) Sustenance― Lord of Power, Steadfast (forever).”
(Qur’an: Adzaariyat: 51: 56-58)

[Slideshare]tauhid course(#5b)

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[Powerpoint]: "Introduction to the study on Tauheed" - PART FOUR : Khaliqiyah wa Rub-bubiyah

2011-01-18T00:46:00.000-08:00

Continuation ...

وَلَٮِٕن سَأَلۡتَهُم مَّنۡ خَلَقَهُمۡ لَيَقُولُنَّ ٱللَّهُ‌ۖ فَأَنَّىٰ يُؤۡفَكُونَ

“If thou ask them, Who Created them, they will certainly say Allah: how then are they deluded away (from the Truth)?“
(Qur’an: Zukhruf: 43: 9)

قُلۡ مَن رَّبُّ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ قُلِ ٱللَّهُ‌ۚ قُلۡ أَفَٱتَّخَذۡتُم مِّن دُونِهِۦۤ أَوۡلِيَآءَ

لَا يَمۡلِكُونَ لِأَنفُسِهِمۡ نَفۡعً۬ا وَلَا ضَرًّ۬ا‌ۚ قُلۡ هَلۡ يَسۡتَوِى ٱلۡأَعۡمَىٰ وَٱلۡبَصِيرُ

أَمۡ هَلۡ تَسۡتَوِى ٱلظُّلُمَـٰتُ وَٱلنُّورُ‌ۗ أَمۡ جَعَلُواْ لِلَّهِ شُرَكَآءَ خَلَقُواْ كَخَلۡقِهِۦ

فَتَشَـٰبَهَ ٱلۡخَلۡقُ عَلَيۡہِمۡ‌ۚ قُلِ ٱللَّهُ خَـٰلِقُ كُلِّ شَىۡءٍ۬ وَهُوَ ٱلۡوَٲحِدُ ٱلۡقَهَّـٰرُ

Say: "Who is the Lord and Sustainer of the heavens and the earth?"

Say: "(It is) Allah."

Say: "Do ye then take (for worship) protectors other than Him, such as have no power either for good or for harm to themselves?"

Say: "Are the blind equal with those who see? Or the depths of darkness equal with Light?" Or do they assign to Allah partners who have created (anything) as He has created, so that the creation seemed to them similar?

Say: "Allah is the Creator of all things: He is the One, the Supreme and Irresistible."
(Qur'an: Ra'ad: 13:16)

[Slideshare]tauhid course(#5a).

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[Powerpoint]: "Introduction to the study on Tauheed" - PART THREE

2011-01-17T17:39:00.000-08:00

continuation ...

قُلۡ هَلۡ يَسۡتَوِى ٱلَّذِينَ يَعۡلَمُونَ وَٱلَّذِينَ لَا يَعۡلَمُونَ‌ۗ

إِنَّمَا يَتَذَكَّرُ أُوْلُواْ ٱلۡأَلۡبَـٰبِ

Say: "Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition."
(Qur'an: Zumar: 39: 9)

"SEVEN REASONS WHY A SCIENTIST BELIEVES IN THE EXISTENCE OF GOD"

[Slideshare]tauhid course(#4c).

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[Powerpoint]: "Introduction to the study on Tauheed" - PART TWO

2011-01-09T20:50:00.000-08:00

continuation.....

لَخَلۡقُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ أَڪۡبَرُ مِنۡ خَلۡقِ ٱلنَّاسِ

وَلَـٰكِنَّ أَڪۡثَرَ ٱلنَّاسِ لَا يَعۡلَمُونَ

"Greater indeed than the creation of man is the creation of the heavens and the earth: yet most man do not understand (what this implies.) But (then), the blind and the seeing are not equal."
( Qur'an: Ghafir 40 : 57 )

[Slideshare] tauhid course(#4b).pptx

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[video]: "THE KNOWN UNIVERSE"

[Powerpoint]: "Introduction to the study on Tauheed" - PART ONE

2011-01-01T23:50:00.000-08:00

[Slideshare]tauhid course(#1).pptx

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[Slideshare]tauhid course(#2).

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[Slideshare]tauhid course(#3).

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[Slideshare]tauhid course(#4a-inner).

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[Slideshare]tauhid course(#4a-inner)2nd.

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[Powerpoint]: Introduction to "Tauhid - Sifat - 20 Attributes"

2010-06-02T04:54:00.000-07:00

سُبۡحَـٰنَ ٱللَّهِ عَمَّا يُشۡرِڪُونَ

"Glory be to Allah! (High is He)
above the partners they attribute to Him."

(Qur'an: Hashr: 59: 23)

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[Slideshare]tauhid20sifat allah(1)

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Aqeedah: God (Allah) Exists Without a Place الله موجود بلا مكان

2009-12-03T03:33:00.000-08:00

[powerpoint] TADZKIRAH RAMADHAN - (Reflection of the message of Al-Qur'an) SURAH AL-FURQAAN: 25 : 63-77

2009-08-31T08:17:00.000-07:00

AlHamdulillah! Just delivered this reflection and am sharing this powerpoint for those who ma benefit from it.

May Allah s.w.t. grants us every beneficial knowledge and make the Qur'an to be as our Leader (imam) , Light (Nur), Guide (Huda) and Mercy (Rahmah). May He make us to remember those of the Qur'an which we forget and enlighten us with understanding those which we are ignorant of. May He make the Qur'an as suppport for us and not as evidence against us, granting us to recite from it day and night as our Companion in this life and as our intercessor on the Judgement day for us, our parents, teachers and love ones. Aameen!

Reflectioins Qur’An(25)Furqan63

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[Powerpoint]:"Arkaan-ul Islam -#2- Establish Daily Obligatory Swolah" - Fardhu 'Ain beginners' course on Islam.

2009-07-04T00:44:00.000-07:00

Alhamdulillahi-Rob-bil-'aa-la-meen! This is the first part on the #2 - "Arkan-ul-Islam - Swolah" powerpoint-slides, delivered yesterday. I am still having difficulty uploading the Qur'ani-Arabic script using the "slideshare". Students may request powerpoint by e-mailing direct to me, inshaAllaah!

May Allah s.w.t. grant the benefit upon us with whatever knowledge that we already know, and may He increase and teach us knowledge that will benefit us; and make us, our family and close friends and believing fellow citizens, male and female, Faqih in our Deen-al-Islaam.

May Allah shower His Salutations and Peace upon our Prophet Muhammad and his family, companions and all who follow him in benevolence till the Hereafter - amin!

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THE REST OF SUBSEQUENT POWERPOINTS FROM THIS COURSE WILL NOT BE PUT UP. HOWEVER, STUDENTS FROM THE COURSE MAY REQUEST FOR IT

E-mail : zhulkeflee@gmail.com

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Arkaanul Islam#2 Swolah[Slideshare]

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[Powerpoint]:"Arkaan-ul Islam - # First pillar - SHAHAADATAIN - Declaration of Faith" - Fardhu 'Ain beginners' course on Islam.

2009-06-26T11:44:00.000-07:00

Al-Hamdulillah! Yesterday's topic introducing the arkaan-ul-Islam, begun with the Shahaadatain. Attached is the powerpoint slides-share (but the software was unable to upload the Arabic Qur'an script without error - so it was omitted] . Those wishing to obtain original powerpoints with the Qur'anic Arabic scripts can e-mail me. Hope that it has been beneficial, inshaAllaah!
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May Allah increase us in beneficial knowledge with Taufiq and Hidaaya, and raise our ranks in His sight to be amongst the fellowship of the Prophets (Nabiyyin), the Truthful Ones (Swiddiqeen), the Witnesses (Shuhadaa' -martyrs), the Righteous Ones (SwoliHeen). Ameen ya Robbal 'Aalameen!

Arkaanul Islam Shahadatain[Slideshare]

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[Powerpoint]:"Arkaan-ul iman -Believe in Allah's Decree &Foreknowledge QADHA'-QADR" - Fardhu 'Ain beginners' course on Islam.

2009-06-19T23:55:00.000-07:00

May Allah strengthens us with 'ilm, iiman, hikmah, iHsan, ikhlasw with Taqwa.

May He keep us all under His Protection and His Redha, and may Allah gather us and our family all whom we love to be with the most beloved of Allah' creation, Prophet Muhammad s.a.w and his Ahlil-bayt, Ashaab, Swiddiqeen, Shuhadaa' was-Soliheen amongst the Abraar.

A-meen! Yaa Robbal 'aa-la-meen!

Fardh Ain#8 Qadha Wal Qadar Arkaanul Iiman[Slideshare]

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[Powerpoint]:"Arkaan-ul iman -Believe in Day of Judgement & Life in the Hereafter" - Fardhu 'Ain beginners' course on Islam.

2009-06-12T20:40:00.000-07:00

We apologize that because of problem regarding the "slideshare" software's inability to transcribe the Quranic scripts without error, we have taken these portion out when uploading - but these are availble on the original powerpoint. My students wishing to request for this - please e-mail me.

May Allah increase us in every beneficial knowledge and Wisdom, granting us Taufiq and Hidaaya with Taqwa and His Redha. May He bless and be Merciful to us and our parents & teachers and all who contributed towards our being Muslims - Ameen!

Fardh Ain#7 Here After Arkaanul Iiman(Slideshare)

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[Powerpoint]:"Arkaan-ul iman -Believe in Allah's Messengers" - Fardhu 'Ain beginners' course on Islam.

2009-06-12T19:29:00.000-07:00

WE APOLOGIZE FOR THE QUR'ANIC SCRIPT WHICH THE "SLIDESHARE" SOFTWARE CANNOT TRANSCRIBED SOME OF THEM CORRECTLY.

PLEASE COUNTER-CHECK WITH YOUR QUR'AN MUSHAF.

Fardh Ain6 Prophets

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[Powerpoint]:"Arkaan-ul iman -Believe in Allah's Revealed Books" - Fardhu 'Ain beginners' course on Islam.

2009-06-12T19:28:00.000-07:00

Fardhu Ain#5 Boooks Arkaanul Iiman[Slideshare]2

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[Powerpoint]:"Arkaan-ul iman -Believe in Angels of Allah" - Fardhu 'Ain beginners' course on Islam.

2009-05-22T21:47:00.000-07:00

Fardh Ain Angels Arkaanul Iiman[Slideshare]

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[Powerpoint]:"Introduction to Arkaan-ul iman" - Fardhu 'Ain beginners' course on Islam.

2009-05-20T07:06:00.000-07:00

Fardh Ain3 Iman[Slideshare]

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[Powerpoint]:"Introduction to Message of Tauhid" - Fardhu 'Ain beginners' course on Islam.

2009-05-13T03:13:00.000-07:00

Fardh Ain#2] Tauhid [Slideshare] توحيد

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ANNOUNCEMENT OF NEW COURSE

2009-04-14T23:50:00.000-07:00

Fardh Ain(Poster)

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AN-NASHEED: "No one but Allah";

2009-04-12T16:27:00.000-07:00

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A very beautiful nasheed by the amazing Mishary Al-Afasy..

English Translation :

No God but Allah
No God but Allah
No God but Allah
We have no God but Allah
No God but Allah
No God but Allah
No God but Allah
We have no God but Allah
No God but Allah
No God but Allah
No God but Allah
We have no God but Allah

Our Lord , the one who knows what is inside the hearts
From dawn till sunset Allah guide those who sin
Our Lord , the one who knows what is inside the hearts
From dawn till sunset Allah guide those who sin

The loving the guide
His blesses fill the whole world
His forgivness and generosity are blessings
So always seek his approval
The loving the guide
His blesses fill the whole world
His forgivness and generosity are blessings
So always seek his approval
So always seek his approval

The alive the watchful accepts the regretting slave
Allah is the beneficent the responsive to prayers and anyone who asks him
The alive the watchful accepts the regretting slave
Allah is the beneficent the responsive to prayers and anyone who asks him

The loving the guide
His blesses fill the whole world
His forgivness and generosity are blessings
So always seek his approval
The loving the guide
His blesses fill the whole world
His forgivness and generosity are blessings
So always seek his approval
So always seek his approval

No God but Allah
No God but Allah
No God but Allah
We have no God but Allah
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Nasheed:OUR Islam came to spread peace ..... (beautiful - maa-shaAllaah!)

2008-12-21T16:10:00.000-08:00

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The Islamic Belief of True Salaf

2008-08-24T19:32:00.000-07:00

Downloaded From: AlsunnaOrg

http://www.youtube.com/watch?v=ikvD2fO--bg

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The Islamic Belief of True Salaf

Allah is Attributed with Perfection, Has no Body or Shape, He does not occupy place or space, and Allah Exists Without a Place.

http://alsunna.org/adilla.htm

Bismillah, Praise be to Allah, the Lord of the worlds, to Him belong the endowments and the befitting perfections and commendations.

I ask Allah to raise the rank of Prophet Muhammad, sallallahu ^alayhi wa sallam, and to protect his nation from that which he fears for it, Thereafter:

The saying that Allah, ta^ala, exists without a place is the belief and the creed of the Messenger of Allah, sallallahu ^alayhi wa sallam, the Companions and the True Salaf and Khalaf, those who graciously followed them, and it shall be until the Day of Judgment. The proof of this precious statement is what Allah said in the Qur'an, in Surat ash-Shura(42), ayah 11:

لَيۡسَ كَمِثۡلِهِۦ شَىۡءٌ۬‌ۖ وَهُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ

which means: "There is nothing like Him and yet He (Allah) has the attribute of Hearing and Seeing."

This ayah absolutely and totally clears Allah of resembling the creation. It comprises that Allah, ta^ala, is different from the creations in the Self, Attributes, and Doings. Hence, it shows that Allah, ta^ala, exists without a place, because the one who exists in a place would, by nature, be composed of atoms, i.e., he would be a body, occupying a space, and Allah, ta^ala, is clear of occupying spaces.

Al-Bukhariyy, al-Bayhaqiyy and Ibn alｭJarud related that the Messenger of Allah, sallallahu ^alayhi wa sallam, said which means: "Allah existed eternally and there was nothing else." This hadith proves that Allah was alone in al-'azal, (the status of existence without a beginning,) i.e., before creating any of the creation. There was nothing with Him: no place, no space, no sky, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allah, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, He would become in a place, because this is a development, and the development is a sign of needing others, and the one who needs others is not God.

Imam Abu Mansur al-Baghdadiyy related in his book, Al-Farqu Bayn alｭFiraq, that Imam ^Aliyy, the fourth of the caliphs, may Allah reward his deeds, said which means: Allah existed eternally and there was no place, and He now is as He was, i.e., without a place.

Imam Abu Hanifah, who is one of the authorities of as-Salaf, said in his book Al-Fiqh alｭAbsat: "Allah existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing; and He is the Creator of everything."

Imam al-Hafidh al-Bayhaqiyy said in his book, Al-Asma'u was-Sifat, on page 400: ".... What was mentioned towards the end of the hadith is an indication of denying Allah has a place and denying the slave is alike to Allah, wherever he was in proximity or remoteness. Allah, the Exalted, is adhｭDhahir--hence, it is valid to know about Him by proofs. Allah is al-Batin--hence, it is invalid that He would be in a place."

He also said: "Some of our companions used as a proof to refute the place to Allah the saying of the Prophet, sallallahu ^alayhi wa sallam : 'You are adh-Dhahir and there is nothing above You, and You are al-Batin and there is nothing underneath You.' Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place."

Imam Ahmad Ibn Salamah, Abu Ja^far atｭTahawiyy, who was born in the year 237 after Hijrah, and was one of the Heads of Great Salaf wrote a book called Al-^Aqidah atｭTahawiyyah. He mentioned that the content of his book is an elucidation of the creed of Ahl asｭSunnah wal Jama^ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after alｭHijrah, and his two companions, Imam Abu Yusuf al-Qadi and Imam Muhammad Ibn alｭHasan ash-Shaybaniyy and others. He said in his book: "Allah is supremely clear of all boundaries, extremes, sides, organs and instruments. The six directions do not contain Him--these are attributed to all created things." Such is the saying of Imam Abu Ja^far who is among the heads of as-Salaf. He explicitly stated that Allah is clear of being contained by the six directions. The six directions are above, below, in front of, behind, right, and left.

See:

"Understanding the Glorious Qur'an
The Muhkamat ayat and Mutashabihat ayat
The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi Shay'}
The Mutashabih Ayah: A verse that can have many meanings. Like: {Allahu Nurus-Samawati wal-'Ard}"
http://alsunna.org/mutashabihat.htm
http://alsunna.org/adilla.htm
http://alsunna.org/iman.htm
------------------------------------------------

4e. Oneness of Allah as the Absolute Creator and Sustainer ...... continue

2008-08-18T10:53:00.000-07:00

TAUHIID AL-KHALIQIYYAH WA-RUBUBIYYAH

Attestation to the Oneness of Allah as the Absolute Creator and Sustainer

REFLECTION

وَفِى ٱلۡأَرۡضِ ءَايَـٰتٌ۬ لِّلۡمُوقِنِينَ

وَفِىٓ أَنفُسِكُمۡ‌ۚ أَفَلَا تُبۡصِرُونَ

"And on earth there are Signs (of Allah's existence, visible) to all who are endowed with inner certainty, just as (there are signs) thereof within your ownselves: can you not then see? "

( Qur'an: Az-Dzariyat: 51 : 20-21 )

From the previous class, we have come to realise that our existence is not accidental, but is a product created (designed) by One Who is Most Wise. And that by the obvious complexity and beauty of our own nature, the perfect coordination that is required for our whole body to survive and continue to survive, all of which is inevitable proof of the Oneness of Allah s.w.t., our Creator and Sustainer. Should we not then be grateful to Him?

In analysing, Allah s.w.t. does not want us to be man-centred in our outlook. Allah, the Creator and Sustainer of the Universe invites man to observe His other greater Signs.

Man is just a small part of the whole creation

لَخَلۡقُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ أَڪۡبَرُ مِنۡ خَلۡقِ ٱلنَّاسِ وَلَـٰكِنَّ

أَڪۡثَرَ ٱلنَّاسِ لَا يَعۡلَمُونَ

وَمَا يَسۡتَوِى ٱلۡأَعۡمَىٰ وَٱلۡبَصِيرُ

"Greater indeed than the creation of man is the creation of the heavens and the earth: yet most man do not understand (what this implies.) But (then), the blind and the seeing are not equal."

( Qur'an: Ghafir 40 : 57 )

سَنُرِيهِمۡ ءَايَـٰتِنَا فِى ٱلۡأَفَاقِ وَفِىٓ أَنفُسِہِمۡ حَتَّىٰ يَتَبَيَّنَ

لَهُمۡ أَنَّهُ ٱلۡحَقُّ‌ۗ أَوَلَمۡ يَكۡفِ بِرَبِّكَ أَنَّهُ ۥ عَلَىٰ كُلِّ شَىۡءٍ۬ شَہِيدٌ

"Soon will We show them Our signs in the furthest regions (of the universe) and in their own souls, until it become manifest to them that this is the Truth. Is it not enough that thy Lord doth witness all things? "

( Qur'an: Fussilat: 41: 53 )

ٱلَّذِى خَلَقَ سَبۡعَ سَمَـٰوَٲتٍ۬ طِبَاقً۬ا‌ۖ

مَّا تَرَىٰ فِى خَلۡقِ ٱلرَّحۡمَـٰنِ مِن تَفَـٰوُتٍ۬‌ۖ فَٱرۡجِعِ ٱلۡبَصَرَ

هَلۡ تَرَىٰ مِن فُطُورٍ۬

ثُمَّ ٱرۡجِعِ ٱلۡبَصَرَ كَرَّتَيۡنِ يَنقَلِبۡ إِلَيۡكَ ٱلۡبَصَرُ

خَاسِئً۬ا وَهُوَ حَسِيرٌ۬

"(Hallowed be) He Who has created seven heavens in full harmony with one another, no fault will thou see in the creation of the Most Gracious. And turn thy vision (upon it) once more, canst thou see any flaw?"

( Q : Mulk: 67: 3 -4 )

* In the Arabic usage, - as in other Semitic languages as well- the number "seven"' is often synonymous with "several" (see Lisanul Arab). The term "sama' " ("heaven" or "sky”) is applied to anything that is spread like a canopy above any other thing. Thus, the visible skies which stretch like a vault above the earth and form, as it were, its canopy, are called "sama' ": and this is the primary meaning of this term in the Qur’an in a wider sense, it has the connotation of "cosmic system". Thus, taken together with the accepted linguistic definition, "seven heavens" denotes the multiplicity of cosmic system.

From Inner to Outer

Because our awareness is limited to ourselves and our immediate surroundings, we tend to regard the entire creations of Allah s.w.t. within this limitation and therefore fail to fully grasp the Might of Allah, the One Absolute Creator and Sustainer. With our given faculties, we are invited to survey the vast universe in which confirmation of the Oneness of Allah, the Creator and Sustainer is ever manifested. Allah s.w.t. hints at the full harmony and the perfect order which is an inevitable indication of this Truth. See and reflect. The simple statement of the Qur'an is in actual fact very profound to those who have knowledge of the universe. For many of us although we may know about the sun, the moon and the stars yet this knowledge of ours is simply a superficial awareness; lacking depth. It is like a man standing beside a deep ravine at night without knowing how deep and dangerous it is, therefore lacking true awareness. But, when the deep ravine becomes apparent at daybreak, it sent chills down our spine especially fearing for our safety. Thus knowledge, like Astronomy is relevant and important as a means towards realization of Tauhiid, the knowledge of certainty.

Let us examine the evidence from Astronomy

Twinkle, twinkle little star?

We are not quite aware of the vastness of the universe. Many of us have seen and have described the stars as "twinkling little star." Our short-sightedness does not help us to really feel the grandeur of Allah's creation. Studies in astronomy show that the number of stars in the sky is as numerous as all the grains of sand on all the seashores of our planet, many stars being vastly greater in size than our earth, some even are so enormous that each has the girth the size of which can contain hundreds of thousand of earths inside them and still have room to spare! A few of them are even big enough to contain millions of earths!

How vast is the Universe?

Astronomers estimate that the universe consists of five hundred million galaxies. Each galaxy contains about 100,0000 stars. The nearest galaxy i.e. our galaxy, the Milky Way, which is partially visible at night, measures in 100,000 light years across. (Light travels at 186,282 miles per second. And a light year means that it would require one year travelling at this speed to cover that distance!!) We, on earth are 30,000 light years way from the centre of this galaxy. This galaxy in turn forms part of an even larger super-galaxy within which 17 galaxies similar to ours are in perpetual motion. The entire cluster is 2 million light years in diameter.

Ever expanding

وَٱلسَّمَآءَ بَنَيۡنَـٰهَا بِأَيۡيْدٍ۬ وَإِنَّا لَمُوسِعُونَ

"And it is We who have-built the universe with (Our creative) power; and, verily, it is We who are steadily expanding it _ "

( Qur'an: Az-Dzariyat: 51 :47 )

We are told that the size of the universe is not static but expanding every moment in all directions. So rapid is this expansion that according to an estimate by Sir Arthur Stanley Eddington (1882-1944), noted British physicist and astronomer, every 1300 million years, all the distances in this universe are doubled. This estimation of the vastness of the universe is based on Einstein's theory of relativity. But this is just a mathematician's guess. The truth is man has yet to comprehend the vastness of the universe.

Ever moving in harmony

The innumerable stars are continuously moving at extraordinary speeds. Some moving singly, some in groups of two or more, while innumerable stars are grouped in constellations. Have you not seen dust particles in a darken room when you allow a small ray of light to shine through. Now imagine on a much larger scale! The difference is that dust particles collide and move in combination whereas stars, notwithstanding their enormous numbers are at immeasurable distances from each other and follow their respective courses. Apart from this, the stars have their planets orbiting around it, and their respective satellites or moon are also perpetually in motion following their fixed orbits aroung the planets. Each planet also is rotating at incredible speed on its own axis.

It is amazing that all this motion is going on with a remarkable organization and regularity. Neither do the stars collide, nor does their speed alter. The revolution of our earth around the sun, its rotation around its axis and the movement of the moon around it, all are precisely timed.

According to astronomical calculations, it has frequently happened that entire galactic systems consisting of millions and millions of moving stars have entered other galactic systems and have passed right through them without colliding. In the face of all these evidence, human intellect is left with no option but to accept that this is not a self -organised system, left to “chance”. On the contrary it must be by a unique Power which set them up and maintain such boundless and infinitely varied system.

لَوۡ كَانَ فِيہِمَآ ءَالِهَةٌ إِلَّا ٱللَّهُ لَفَسَدَتَا‌ۚ

فَسُبۡحَـٰنَ ٱللَّهِ رَبِّ ٱلۡعَرۡشِ عَمَّا يَصِفُونَ

"If there were in the heavens and the earth other gods besides Allah there would have been confusion in both! But limitless in His glory is Allah, enthroned in His awesome almightiness (far) above anything men may devise by way of definition!"

( Qur'an: Anbiya 21:22 )

SUBHA- NALLAAH ( سُبْحـانَ اللهِ ) , ALHAM- DULILLAAH ( الحمدُ لله ) , LAA - lLAAHA- ILLALLAH ( لا إلهَ إلاّ اللّهُ ), ALLAAHU AKBAR ( اللهُ أكْـبر )

Glory be Allah! All Prises is for Allah! There is no god except Allah! All is Greater (to whatever that can be coceived)!

- WABILLAAHI TAUFIQ WAL HIDAYAH

----------------------------------------------------------------
.

SUBHAANALLAAH!

.
The Known Universe takes viewers from the Himalayas through our atmosphere and the inky black of space to the afterglow of the Big Bang. Every star, planet, and quasar seen in the film is possible because of the world's most complete four-dimensional map of the universe, the Digital Universe Atlas that is maintained and updated by astrophysicists at the American Museum of Natural History. The new film, created by the Museum, is part of an exhibition, Visions of the Cosmos: From the Milky Ocean to an Evolving Universe, at the Rubin Museum of Art in Manhattan through May 2010.

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4d. Oneness of Allah as the Absolute Creator and Sustainer ... continue

2008-08-12T00:57:00.000-07:00

TAUHIID AL-KHALIQ-QIYYAH WAR-RUBUB-BIYYAH

(Attestation to the Oneness of Allah, as the Creator and the Sustainer)

...... to continue

وَڪَأَيِّن مِّن دَآبَّةٍ۬ لَّا تَحۡمِلُ رِزۡقَهَا ٱللَّهُ يَرۡزُقُهَا وَإِيَّاكُمۡ‌ۚ

وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ

وَلَٮِٕن سَأَلۡتَهُم مَّنۡ خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ

وَسَخَّرَ ٱلشَّمۡسَ وَٱلۡقَمَرَ لَيَقُولُنَّ ٱللَّهُ‌ۖ فَأَنَّىٰ يُؤۡفَكُونَ

"And how many an animal there is that beareth not its own provision! Allah provideth for it and for you. He is the Hearer, the Knower.

And if thou wert to ask them: Who created the heavens and the earth, and constrained the sun and the moon (to their appointed work)? they would say: Allah. How then are they turned away? "
(Qur'an: Ankabut: 29: 60-61)

HUMAN DIGESTIVE SYSTEM [1]

Digestion: The digestive system can be looked upon as a factory where food is tasted by the tongue, then crushed by the teeth, moistened with saliva and finally, - after elaborate precautions to avoid shunting mistakes, - is pushed through the gullet into the stomach, a chemical plant where the most astonishing changes occur: Here millions of cells, too small to be seen, produce a dozen highly complex chemicals which break up the food we have eaten, whether it be meat, spinach, or rice, or cheese, into simpler substances which can be absorbed by the cells of our body and built up into our flesh and bone.

The chemical changes that take place are truly marvellous - well beyond the capacity of the best equipped of our laboratories. And there are five million of these little chemical units in the stomach, some forty million in the intestines, and more than three and a half billion in the liver. They produce, not only the chemicals needed to digest our food, where and when required, but also effective remedies against diseases like cholera and dysentery. At the same time the liver manufactures substances which help the body to burn some of the food we have eaten to provide the heat and energy every living being needs. The digestive system is not only a chemical factory, but a power house as well.

THE HUMAN LUNGS [1]

The Lungs: These are organs which bring the blood into contact w1th clean fresh air - for they knew, long before we ourselves were aware of the fact, that to purify the blood nothing is better than a good bath of oxygen.

At each breath, air is drawn into more than 1,500,000 little air sacs in the lungs, which if spread out would cover an area of some 200 square yards - the size of a nice little vegetable plot. These little balloon-like sacs are made of a thin elastic tissue which allows air to pass through but prevents blood from oozing in. The blood is carried to the lungs through 50,000,000,000 tiny hair thin tubes which form a close network all along the outside of the little balloons of the lungs. Each day they bring in some 10,000 litres of blood. Oxygen is sucked in by the red blood cells, while waste products of the body like carbon dioxide and water are given up by the blood, pass into the little air sacs, and are breathed out.

As long as a child is in the womb of its mother, its lungs do not function, and the flow of blood is turned away from the lungs by means of a special little door in the heart. As soon as it is born, the baby, who is on the verge of suffocation, utters a loud cry. The cry produces a whole series of wonderful changes. The great bags of the lungs open and air rushes in to fill them. A great flow of blood is drawn into the lungs which like a violent draught of air slams shut the little door inside the heart which had hitherto turned the blood away.

HUMAN SKIN [1]

The Skin, with its vast network of sensitive fibres spread over the body's surface is equally fascinating. The moment a hot object comes in contact with our skin, or even comes close to it, about thirty thousand hot cells feel it, and instantly report it to the brain. Similarly, there are 250,000 "cord cells" within our skin which crowd the brain with messages as soon as contact is made with a cold object. The body then begins to shiver and veins in the skin become dilated in order to make up for the loss of warmth in the body. When intense heat is "reported" to the brain, three million perspiratory glands are activated to release the cool fluid we recognise as perspiration. The nervous system is divided into different parts, one of them being the autonomic branch, which deals with reflex functions that are performed within our body, such as digestion, respiration, heart beats and so on. This autonomic branch is further subdivided into two systems: the sympathetic system, which causes activity and the parasympathetic system, which serves as a brake. If our body were under the exclusive control of the sympathetic system, the heart would beat so rapidly that death would result. And if our body were left to the mercy of the parasympathetic system, the beating of our heart would be totally arrested. Both these systems function in perfect co-ordination with each other. Whenever our body is exposed to excessive stress and strain, causing a sudden need for extra strength to withstand it, the sympathetic system dominates, making the lungs function more rapidly, and pumping adrenalin into the system from which the body may derive extra energy; But while we are asleep, the parasympathetic system has the upper hand, anaesthetizing all our bodily activities.

CONCLUSION

After observing so many wonderful organs in ourselves, each organ is prepared with such complexity and amazingly equipped to function in such a manner to sustain us - and these are outside our conscious ability to directly manage them, but somehow are being managed for us - surely, we have to concede of the power of Allah, the Creator Who designed them, and Whose power Sustains and continue to manifest a Will over them for us. To deny this is sheer arrogance and surely prepostrous to merely ascribe it to 'nature'. And what is 'nature'? An unknown entity, devoid of any attribution of Will nor intelligence. ... yet it can sustain us?? How stubbornly foolish! Nay, if we sincerely look within our heart and mind, especially reinforced and supported by our pure intuition (fitrah), these evidence prove clearly of the existence of an absolute Creator and Sustainer - and there can only be One Who is the Absolute - and to deny this is to conceal or cover an obvious truth (the attitude termed 'kufr'). Na-'uudzu billaah min dzaalik!

WaAllaahu 'alam

Wabil-laahi taufiq wal-Hidaa-ya

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[1]. ibid "God Arises - Evidence of God in nature and in Science" by Maulana Wahiduddin Khan (The Islamic Centre, New Delhi -1991).

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4c. Oneness of Allah as the Absolute Creator and Sustainer ... continue

2008-08-12T00:51:00.000-07:00

TAUHIID AL-KHALIQ-QIYYAH WAR-RUBUB-BIYYAH

(Attestation to the Oneness of Allah, as the Creator and the Sustainer)

.... to continue.

أَمۡ خُلِقُواْ مِنۡ غَيۡرِ شَىۡءٍ أَمۡ هُمُ ٱلۡخَـٰلِقُونَ

"Were they created of nothing, or were they themselves the creators? "
(Qur'an: Surah Tur: 51: 35)

THE HUMAN HEART

The Heart is a small organ, about the size of the fist, (4 inches long and 21/2 inches broad), weighing not much more than eight ounces, yet this small pump can work prodigiously. It keeps on pumping day and night for a whole life-time without the least pause, rating some 100,000 strokes a day and sending about a gallon of blood circulating through the body once every 13 seconds. In a single day the heart pumps enough blood to fill a good-sized oil truck; in a single year it could fill a train of 65 large oil wagons.

The heart is specially built for the immense job it has to do. Its walls are made up of very tough muscular fibres, and it is surrounded by a double membrane (the pericardium) containing a fluid which lubricates its continual movement. The beat of the heart takes place in two steps as first the upper and then the lower half contracts. This enables each half of the heart to rest while the other is beating. Inside, the heart is divided into 4 chambers, two upper chambers called the auricles and two lower chambers called the ventricles. Blood always flows from the auricles to the ventricles, and this one way traffic is maintained by umbrella-shaped valves which guard the openings between the two sets of chambers.

THE HUMAN EAR

The Ear: Long before man discovered wireless, the ear knew all that was to be known about the reception of sound waves. The human ear consists of a funnel beautifully adapted to pick up sounds and equipped with fleshy folds which enable it to perceive the direction from which the sound comes.

Inside the ear, fine hairs and a sticky wax prevent harmful insects, dust, etc. from getting in.Across the inner end of the funnel there is a tightly stretched membrane, the ear-drum, which vibrates like the skin of the tabla (Indian percussion instrument) when sound waves strike it. The vibrations are passed on and amplified by three bones (the hammer, the stirrup and the anvil) whose relative sizes are precisely adjusted to produce just the needed amplification. Indeed, these bones never grow; they are of exactly the same size in the infant and in the adult.

The amplified vibrations are carried by the bones to another membrane just beyond which lies the wonderful organ of hearing, the inner ear. This is a small tube (the cochlea) coiled up like the shell of a snail, and filled with a liquid in which a harp of 6,000 strings ranging in length from 1/20th to 1/2mm, hang suspended. Each string vibrates to a particular frequency of sound so that the ear can hear alkl possible combinations of 6,000 different sounds. The vibration of the strings are transmitted to 18,000 nerve cells whose fibres communicate with the brain.

OBVIOUS CONCLUSION

These organs especially the heart are indeed vital in man, and because of them live is not only possible, nay with the ears (a pair) it also becomes much more meaningful - with senses that can appreciate sound.

The sheer complexity of the heart, connected to myriads of vessels - well-co-ordinated to synchronised the movements of blood - the oxyginated and the de-oxygenated; with connection to the lungs, anf the liver and spleen - surely would be astonishing indeed.

The organ of hearing, again this would be undeniably apparent, indicating of a designer that is appreciative of sound waves, and the functional needs of human. It is interestingly that our hearing organs are design just for man, because scientists would concede there are different levels or decibles of sound beyond which our hearing organs would not detect as these are inaudible to human. Imagine if there were no such limitation and we can hear them, our lives would not be peaceful.

Again, the question that need to be asked as in the quoted verse, i.e. to paraphrase the rhetorical question: "Were they created out of nothing? Or did they create these organs themselves?" Those who deny the existence of the Creator or Sustainer, indeed have not firm belief - but are guilty of 'kufr' (meaning 'concealment' or 'denial' of an obvious truth). Let them be warned:

وَلَقَدۡ ذَرَأۡنَا لِجَهَنَّمَ ڪَثِيرً۬ا مِّنَ ٱلۡجِنِّ وَٱلۡإِنسِ‌ۖ

لَهُمۡ قُلُوبٌ۬ لَّا يَفۡقَهُونَ بِہَا وَلَهُمۡ أَعۡيُنٌ۬ لَّا يُبۡصِرُونَ بِہَا

وَلَهُمۡ ءَاذَانٌ۬ لَّا يَسۡمَعُونَ بِہَآ‌ۚ أُوْلَـٰٓٮِٕكَ كَٱلۡأَنۡعَـٰمِ بَلۡ هُمۡ أَضَلُّ‌ۚ

أُوْلَـٰٓٮِٕكَ هُمُ ٱلۡغَـٰفِلُونَ

"Many are the Jinns and men We have made for Hell: they have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle nay more misguided: for they are heedless (of warning)."
(Qur'an: Al-A'raf: 7:179)

to be continued...........

-----------------------------------------------

1. ibid. "God Arises - Evidence of God in nature and in Science" by Maulana Wahiduddin Khan (The Islamic Centre, New Delhi -1991).

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4b. Oneness of Allah as the Absolute Creator and Sustainer ... continue

2008-08-12T00:44:00.000-07:00

TAUHIID AL-KHALIQ-QIYYAH WAR-RUBUB-BIYYAH

(Attestation to the Oneness of Allah, as the Creator and the Sustainer)

.......... to continue

إِنۡ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَىَّ‌ۚ قُلۡ هَلۡ يَسۡتَوِى ٱلۡأَعۡمَىٰ وَٱلۡبَصِيرُ‌ۚ

أَفَلَا تَتَفَكَّرُونَ

"I but follow what is revealed to me." Say: "Can the blind be held equal to the seeing?" Will ye then consider not? "
(Qur'an: Surah al-An'am: 6:50)

THE HUMAN EYE 1

The eye is the world’s most efficient television station: it takes flawless pictures in colour and transmits them without the least blurring to the brain. It takes a photographer to appreciate fully the working of the eye. Like any camera it is a small dark box, with an aperture in front, fitted with a transparent pane. In front of the pane there is a shutter of variable speed (the iris) with an adjustable slit and automatic release. Behind, there is the crystalline lens whose curvature is continually adjusted by automatic muscles, so that whatever is looked at is always sharply in focus. Six large powerful muscles control the movements of the eye and point it in any desired direction.

The delicate parts of this precision instrument are kept clean by the eyelids which are window-wipers and use a cleaning fluid secreted by the gland at the corner of the eye and poured in through a siphon. A constant temperature is maintained, as in any laboratory with highly sensitive apparatus, by means of a heat regulating membrane, the choroid. The photographic plate of the eye is a small screen at the back, the retina, on to which the images of the things we see are focussed. The retina can take 10 different pictures each second or 800,000 pictures a day, wiping itself clean after each. It is so 'fast' that 30,000 separate points of light can be recorded by a single square millimetre (the size of a nail head) of its surface. All the pictures are in vivid colour, with sharp outlines, and delicate shading; they are, besides, movies and in 3-dimensions, thanks to the stereoscopic focus of the two eyes.

Obvious conclusion

From the foregoing, we cannot imagine that the eyeballs, with its intricate function, capable of interacting with light and images, but has been formed while in the darkened environment of the womb, to merely evolve out of chance - nor do we absurdly attribute this to the mother's effort - but surely, this evidently points to a Creator, Fashioner, Sustainer - Whose handiworks should not be denied, except by those who are arrogant. It is not accidently placed strategically in the head, within the socket of the skull - which was similarly fashioned by the same Designer and not evolved merely out of chance. Again, those who see this (pun intended to both, 'seeing' literally and metaphorically), we should exclaim glorification:

"SubhaanAllah! Alhamdulillaah! Mashaa-Allaah! Allahu Akbar!"

Empirical science can only explain the "how" or the workings of physics, but never the "why" - whose meaning lies in metaphysic. Why does it work that way? It must be because of an irresistable "Will", that must have prepared it for its future functional use outside the womb. The scientific fact shows that its existence and sustainment - forming while yet in the dark - points to an "Intelligent Being” that determines it, which must be outside of creation, Who is both its Creator and the Sustainer. It is impossible for anything so meaningful and complex and yet orderly in its function to exist without the need for Allah s.w.t., the Absolute One God, Who is the Creator, Sustainer, Nourisher of the Universe

............ to be continued

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1. ibid. "God Arises - Evidence of God in nature and in Science" by Maulana Wahiduddin Khan (The Islamic Centre, New Delhi -1991).

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4a. Oneness of Allah as the Absolute Creator and Sustainer

2008-08-11T20:44:00.000-07:00

TAUHIID AL-KHALIQ-QIYYAH WAR-RUBUB-BIYYAH
(Attestation to the Oneness of Allah, as the Creator and the Sustainer)

INTRODUCTION

إِنَّمَا يَخۡشَى ٱللَّهَ مِنۡ عِبَادِهِ ٱلۡعُلَمَـٰٓؤُاْۗ إِنَّ ٱللَّهَ عَزِيزٌ غَفُورٌ

"Of all His servants, only such as are endowed with (innate) knowledge stand (truly) in awe of Allah: (for they alone comprehend that) verily, Allah is Almighty, Much Forgiving."

(Q: Fatir: 35 :28 )

The terms "Tauhiid Al-Khaliq-qiyyah" refers to the approach of confirming the Oneness of God as the Creator (Al-Khaa-liq), verified from the evidence inherent in the whole of creation. And "Tauhiid Ar-Rubub-biyyah" is the approach of confirming His Oneness as the Sustainer or Cherisher (Ar-Rabb) ,in the evident of the wonderful order and harmonious existence of all things in this universe.

An invitation to reflect

إِنَّ فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفِ ٱلَّيۡلِ وَٱلنَّہَارِ لَأَيَـٰتٍ۬

لِّأُوْلِى ٱلۡأَلۡبَـٰبِ

ٱلَّذِينَ يَذۡكُرُونَ ٱللَّهَ قِيَـٰمً۬ا وَقُعُودً۬ا وَعَلَىٰ جُنُوبِهِمۡ

وَيَتَفَڪَّرُونَ فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ

رَبَّنَا مَا خَلَقۡتَ هَـٰذَا بَـٰطِلاً۬ سُبۡحَـٰنَكَ فَقِنَا عَذَابَ ٱلنَّارِ

"Behold!In the creation of the heavens and the earth and in the alternation of Night and Day, there are indeed Signs for men of understanding, -

Men who celebrate the praises of Allah, standing sitting and lying down on their sides and contemplate the wonders of creation in the heavens and the earth, (with a thought): "Our Lord! You have not created this for nothing! Glory to Thee! Give us salvation from the penalty of the Fire."

(Q : Ali Imran 3 : 190-191 )

The greatest evidence of Allah s.w.t., for us to confirm and verify is the whole of creation. Nature and the study of nature both proclaim to us the fact that there is one God Who, in His infinite Wisdom has created and continues to sustain this universe. The superb organization and meaningfulness of the things in nature perceive by us cannot be explained except that it must have been brought into existence by a Creator - a Being with an infinite intelligence and not by a blind force. The highly complex order in things, the sophistication and intricacies of design towards certain utility does not portray haphazardness in nature but rather indicates a "Will" of One Who is Wise.

This is discernable by those who exercises their reasoning faculty when observing nature, a characteristic which Allah enjoins upon us Muslims to be. And Allah s.w.t. warns those who are heedless due to their neglect of the apparent signs and deem them as beasts or worse than that:

وَلَقَدۡ ذَرَأۡنَا لِجَهَنَّمَ ڪَثِيرً۬ا مِّنَ ٱلۡجِنِّ وَٱلۡإِنسِ‌ۖ لَهُمۡ قُلُوبٌ۬ لَّا

يَفۡقَهُونَ بِہَا وَلَهُمۡ أَعۡيُنٌ۬ لَّا يُبۡصِرُونَ بِہَا وَلَهُمۡ ءَاذَانٌ۬ لَّا
يَسۡمَعُونَ بِہَآ‌ۚ أُوْلَـٰٓٮِٕكَ كَٱلۡأَنۡعَـٰمِ بَلۡ هُمۡ أَضَلُّ‌ۚ

أُوْلَـٰٓٮِٕكَ هُمُ ٱلۡغَـٰفِلُونَ

"Many are the Jinns and men We have made for Hell: They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle,- nay more misguided: for they are heedless (of warning)."

( Q : A'raf: 7 :179 )

Let us examine the closest thing apparent to us, i.e. "Ourselves"

Let us refer to human biology to see how certain parts of our organ performs vital and complex function in perfect coordination with one another, and not a jumble up product of "chance" devoid of purpose. And for it to still function surely, points to the "Will" of One Absolute Sustainer Who Sustains.

THE HUMAN BRAIN AND NERVOUS SYSTEM 1

The Brain is the centre which controls, directs and coordinates the varied activities of all the innumerable organs of the body. It receives messages from each of the senses, interprets them, sends the proper replies to the organs concerned so that the body reacts appropriately, and registers all the information received in the storage memory. Think of a huge telephone exchange in continual contact with every man, woman and child on earth, sending and receiving messages to and from each other one every few seconds and you have a faint idea of the incredibly complex organization of the brain.

In the white and grey matter of the brain there are nearly a thousand million nerve cells. Each is an electric battery and a small telegraph transmitter. Each cell branches out into a number of fine conducting threads, the nerve fibres, which extend to all parts of the body. A large number of them run down the hollow backbone, twisted together into a thick cable, the spinal cord. Admirably, this is protected by the bony and well-cushioned walls of the spine. Through these tiny threads, each of which is covered with an insulating sheath, a current flows at the speed of about 70 m.p.h., carrying messages through and from the brain, with marvellous speed and accuracy. There is an elaborate system of relays, condensers, switches etc .. (to use technical terms), which permits the transmission of the most unexpected messages between the brain and each of the millions of cells it controls, without the least confusion or delay.

Obvious conclusion

From the foregoing, we cannot imagine that the brain is just a lump of matter, accidently placed in our head! On the contrary, it is invested with profound significance for which we should exclaim glorification, "SubhaanAllah! Alhamdulillaah! Mashaa-Allaah! Allahu Akbar!" The scientific fact shows that its existence and sustainment requires a "Will" or an "Intelligent Being” who is both its Creator and the Sustainer. It is impossible for anything so meaningful and complex and yet orderly in its function to exist 'without the need for Allah, the Absolute One God, Who is the Creator, Sustainer, Nourisher of the Universe.

.......... to be continued.

---------------------------------------------

Footnotes:

1. pg. 71 "God Arises - Evidence of God in nature and in Science" by Maulana Wahiduddin Khan (The Islamic Centre, New Delhi -1991).

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CLASS EXERCISE (TAMRIN)

Unlike other religion, Islam does not reject science. In the paradigm of Tauhiid, knowledge encompasses all subject which can benefit man towards realization of the Truth. Thus Islam not only stress the importance of revealed knowledge alone (categorised as Absolute knowledge), but requires recognition of our surroundings through empirical sciences (or what is termed as Relative knowledge.)

Using of Reason is an important aspect towards inculcation of Iiman (Faith). Although it (reason) is not the source of truth, it is the means by which we are asked to confirm truth.

Although in matters intangible, our senses may not be able to perceive its essence yet we can confirm its existence by using the deduction. (e.g. analogy of the T.V. set falling from one of the galaxy –previously alluded)

-----------------------------------------------
(1) Reflect upon the following verses and discuss:

وَهُوَ ٱلَّذِىٓ أَنشَأَكُم مِّن نَّفۡسٍ۬ وَٲحِدَةٍ۬ فَمُسۡتَقَرٌّ۬ وَمُسۡتَوۡدَعٌ۬‌ۗ
قَدۡ فَصَّلۡنَا ٱلۡأَيَـٰتِ لِقَوۡمٍ۬ يَفۡقَهُونَ

“He (Allah) it is who [* أَنشَأَ = ansha-a] has brought you (all) into being out of one living entity and (has appointed for each of you) a time-limit (on earth) and a resting-place (after death): clearly indeed have We spelled out these messages unto people who can grasp the truth”
(Q : An’ am 6 : 98)

*The word " أَنشَأَ ansha-a" meaning "produced; made you grow, increase, develop, reach maturity" : another process of creation.

(2) We are to ponder upon our own being, how we have been created and constantly nurtured. As a start choose one aspect of our organs in our physical body.
Reflect upon how it has been meticulously created. How sophisticated and complex they are. These are the closest 'Signs' of Allah's greatness in our own physical selves. Perhaps we have been neglectful of its wonderful function, thereby we have been guilty of being unmindful of Allah s.w.t. - Who is our Creator and Nurturer (Sustainer).
Apply the question, "Did we create it ourselves ?" or "Did it just simply come into being, accidently?” or “Is this not the Sign of the Existence of Allah s.w.t.”?

(c) You are to present your findings convincingly, to prove the existence of the One God.

Do you not now realise the importance of Biology? Do you not realise the importance of connecting its findings towards making our Faith (Iiman) in Allah s.w.t., stronger?

Note:

The opposite of "Iiman" (Faith) is "Kufur" which means "denial of the Truth." This attitude is of rejecting, concealing (perhaps by ignoring it), refusal to accept what is obvious Truth etc., is to be eradicated from ourselves. Allah s.w.t. has created us human; with faculties far more sophisticated than those given to the animals.

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3. "USING OF REASON - QUR'ANIC GUIDELINE" ........

2008-08-05T11:13:00.000-07:00

OTHER IMPORTANT CORNERSTONE OF ISLAMIC THOUGHTS....

......... (to continue)

Limitations of the Mind

Another cornerstone of Islamic thought based on principles of the Qur'an is the distinction made on the between perceptions of the visible and invisible worlds.

There are two kinds of perceptions:

(1) perception of the true essence of an object, and

(2) perception of the evidence of its existence, although absolute perception of its essence may not be possible.

The human mind can more or less perceive the essence of objects within a limited scope, the scope of the tangible world. But in the world of the intangible, it can only deduce the existence of an object from its attributes or effects. This is an established fact. This latter kind of perception enables us to ascertain the existence of God and some of His attributes of perfection through the signs He has given us, and not because we can perceive His true essence.

Visualization and Conception

Human mind's ability to abstraction (and deduction) enables him to know the reality of a thing beyond merely the physical perception. Thus distinction between visualization (i.e. perceiving the object with our senses or the mind's eye by picturing its essence), and conception (i.e. being aware of the existence of an object without the need to form a mental image of its essence) - is another cornerstone of Islamic thought, which springs forth from the principles of the Qur'an.

We cannot visualize all things we conceive.

For, we may conceive the existence of an object through its manifestations, although we may not be able to visualize it. The fact that we cannot visualize an object already conceived, does not justify the claim that it does not exist.

Thus, for example, although we cannot imagine (visualize) that a paper, if cut in half and then stacked and pieces are each cut in half again, 45 times and stacked, would make a pile that reach the clouds; yet we can conceive it (i.e. its possibility) after a simple mathematical calculation.

Again, if a television set falls in our midst from one of the galaxies, would it not prove to us the existence of its maker and indicate that being, is a wise and intelligent scientist? Yet, despite this knowledge (concerning some of his attributes), we cannot visualize the essence of that maker because we have not seen or felt him; we do not know whether he is a human being or a robot. But would it be logical to deny his existence altogether? .... just because we cannot visualize his essence, although we did conceive his existence as well as some of his attributes?

Man's Limitation

Another cornerstone of Islamic thought based on the principles of the Qur'an is that we are incapable of perceiving the beginnings and ends of things. This is a fact. That is the way our minds and senses were created, even in the material world in which we live in, our limitations are obvious. A sound that is too loud deafens us, and a light that is too bright blinds us as it blinded Prophet Moses a.s. Excessive closeness to an object prevents us from seeing it, and so does excessive remoteness from it. If this is true of the tangible world, it is much more so of the intangible world!

REFLECTIONS FROM THE HOLY QUR’AN CONCERNING ALLAH S.W.T.

لَّا تُدۡرِڪُهُ ٱلۡأَبۡصَـٰرُ وَهُوَ يُدۡرِكُ ٱلۡأَبۡصَـٰرَ‌ۖ وَهُوَ ٱللَّطِيفُ ٱلۡخَبِيرُ

"No vision can encompass Him, whereas He encompasses all vision: for He alone is unfathomable (latif) *, all-aware."

(Q: An'am: 6: 103)

* The term 'latif' in ( ٱللَّطِيفُ ) denotes something that is extremely subtle in quality, and therefore intangible and unfathomable. Whenever this term occurs in the Qur'an with reference to God in conjunction with the adjective 'khabir' ("all aware"), it is invariably used to express the idea of His inaccessibility to human perception, imagination or comprehension, as contrasted with His Own all-awareness

لَيۡسَ كَمِثۡلِهِۦ شَىۡءٌ۬‌ۖ وَهُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ
"There is nothing like unto Him, and yet He alone is all-hearing, all-seeing."*

(Q: As-Shura 42 : 11)

* The Oneness and Absolute Uniqueness of God is stressed here. In the phrase "there is nothing like unto Him" implies that He is fundamentally - not merely in His attributes "different" from anything that exists or could exist, or anything that man can conceive or imagine or define.

And since :

وَلَمۡ يَكُن لَّهُ ۥ ڪُفُوًا أَحَدُۢ

"And there is nothing that could be compared to Him"

(Qur’an: Al Ikhlas: 112: 4)

Thus, even the "how" of His being "different" from everything else is beyond the categories of human thought.
(Refer to link: "God in Islam according to Imam 'Ali ibn Abi Talib a.s." - in Nahj Balagah )

Therefore, the concern in Islamic theology is not in trying to discern His Essence (Dzat), which is an impossibility due to human imperfection and limitation. But we are encourage to know Him by way of His attribute and other Signs (Aayat). The Holy Prophet Muhammad s.a.a.w. have said:

وتَفَكَّرُا فِىْ خَلْقِ اللهِ وَلاَ تَفَكَّرُوْا
.
فِىْ اللهِ فَإِنَّكُمْ لَنْ تُقَدِّرُوْهُ قَدْرَهُ

"(To know Allah) Think and reflect upon Allah's creation and do not try to think of His Essence (Dzat), for you will certainly not be able to comprehend it."

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3. "USING OF REASON - QUR'ANIC GUIDELINE"

2008-08-05T07:56:00.000-07:00

USING OF REASON (AQLIYYAH)

AS ONE OF THE MEANS OF

DEVELOPING IIMAN (FAITH)

Notes compiled by : Ustaz Zhulkeflee Hj Ismail

The Holy Qur'an calls upon people to think and to draw conclusions through thought process. It even regards thinking as part of worship, and does not recognise the belief in its doctrinal tenets if it is not the outcome of correct thinking. Islam in this connection has paid attention to a basic point, that although people are capable of thinking, still they can end up with erroneous conclusion - if they neglect to use, or inappropriately allow certain factors to influence their thought process. Thus, in Islam, we are provided basic guidelines - basic lessons on how to think correctly.

Firstly, in the Qur'an, it has pointed out the major causes which lead to wrong thinking and has explained what to do to avoid error and deviation.

CAUSES OF WRONG THINKING

I. Reliance on conjecture instead of sure knowledge

Allah reveals in the Holy Qur'an:

وَإِن تُطِعۡ أَڪۡثَرَ مَن فِى ٱلۡأَرۡضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِ‌ۚ

إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنۡ هُمۡ إِلَّا يَخۡرُصُونَ

إِنَّ رَبَّكَ هُوَ أَعۡلَمُ مَن يَضِلُّ عَن سَبِيلِهِۦ‌ۖ وَهُوَ أَعۡلَمُ بِٱلۡمُهۡتَدِينَ

"Now if you pay heed unto the majority of those (who live) on earth, they will but lead thee astray from the path of Allah: they follow but conjectures, and they themselves do nothing but guess*. Verily, thy Lord knows best as to who strays from His path, and best knows He as to who are the rightly guided."
(Q: An 'am 6 :116-117)

* i.e. in matters regarding the true nature of human life and its ultimate destiny, the problem of revelation, the relationship between God and man, the meaning of good and evil, etc.
Apart from leading man astray from spiritual truths, such guesswork gives rise to arbitrary rules of conduct and self imposed inhibitions.

وَلَا تَقۡفُ مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌ‌ۚ إِنَّ ٱلسَّمۡعَ وَٱلۡبَصَرَ وَٱلۡفُؤَادَ

كُلُّ أُوْلَـٰٓٮِٕكَ كَانَ عَنۡهُ مَسۡـُٔولاً۬

"And do not follow (pursue) anything of which thou hast no knowledge: verily (thy) hearing and sight and heart - all of them - will be called to account for it (on Judgement Day)."
(Q: Bani Israil : 17 :36)

Muslims are to be taught that there is distinction between knowledge ('ilm) and conjecture or guesswork (dzonn); between absolute and relative; between what are reliable and unreliable reports, and how to distinguish between them; etc. It exposes the fallacy of merely following the majority without concern for substantiation of truth, which seems to be the common approach, albeit erroneously adopted by people, in matters of religion.

II. Bias and inclination towards base desires

If man wants to judge rightly, he should fully maintain his impartiality. In other words, he should seek Truth only, and accept without hesitation what evidence proves. He should behave exactly like a judge in a court of justice, who while studying a case ought to be neutral to the claims of both parties. If he is biased towards one party, the arguments in favour of that party will unconsciously attract his attention and the arguments against it will automatically be missed by him. That is what will mislead the judge.

If man is not neutral and his thinking is lop-sided, the pointer of his thinking will unconsciously be inclined towards his personal liking and personal desire. That is why the Holy Qur'an regards the base desires as much a source of error as reliance on guess and conjecture. Allah says :

إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهۡوَى ٱلۡأَنفُسُ‌ۖ

"They follow nothing but conjecture and that which they desire. "

(Q : Najm 53: 23)
The concept of justice (al-'adl) are to be applied in analysis, putting things in their appropriate place, requiring impartial appraisal of all relevant views available to be considered and not suppressed or overlooked. Often, this would be difficult when one inclines to own desires (hawa) or self-interest, therefore we are to be extra cautious of our own failing.

III. Haste
To be able to express an opinion about a question, one should have adequate evidence before him. Unless there is enough evidence, any hasty expression of an opinion is likely to lead to error. In the Holy Qur'an, Allah repeatedly refers to the insufficiency of human knowledge for pronouncing an opinion in respect of many important questions. For example:

وَيَسۡـَٔلُونَكَ عَنِ ٱلرُّوحِ‌ۖ قُلِ ٱلرُّوحُ مِنۡ أَمۡرِ رَبِّى

وَمَآ أُوتِيتُم مِّنَ ٱلۡعِلۡمِ إِلَّا قَلِيلاً۬

"And they ask you about the soul. Say: The soul is one of the commands of my Lord, and you have been given but little knowledge."

(Q : Bani Israil 17 :85)

In this verse, the question posed was to seek something which man's knowledge is inadequate to appreciate any form of detailed answer, thus only a general response suffice. It does not provide fully what was being asked, but responded in accordance with the preparedness of the questioner but cautioned him that, although our knowledge about the soul may be little, it may suffice. So we should not deny its existence just because we cannot fully satisfy our curiosity regarding it. It teaches us that we should not be hasty in addressing any issue, but to consider carefully what is offered based on available knowledge. The key point here is knowledge. To accept with knowledge, and to deny it also must be based on knowledge. Do not reject something by simply basing it upon our ignorance of that thing - e.g. some people categorically deny something with the irrelevant excuse "because I have not come across it." This is simply an admission of his ignorance of that thing, not a proof (knowledge) that that thing does not exist!
From the above, we are taught nay, warned against being hasty in 2 things :

(1) That we must not believe a thing unless we have sure knowledge about it. (Warning against hasty believing something without knowledge).

(2) That we must not deny a thing unless we have sure knowledge about it. (Warning against hasty denial without knowledge).

IV. Traditional thinking and looking to the past
Man has a tendency to readily accept an idea or a belief that was accepted by past generations, without giving it any further thought. Allah s.w.t. in the Holy Qur'an, reminds people that they should have independent thinking and should not accept anything without judging it carefully, simply because it was accepted by others in the past. Thus:

وَإِذَا قِيلَ لَهُمُ ٱتَّبِعُواْ مَآ أَنزَلَ ٱللَّهُ قَالُواْ بَلۡ نَتَّبِعُ مَآ أَلۡفَيۡنَا عَلَيۡهِ

ءَابَآءَنَآ‌ۗ أَوَلَوۡ كَانَ ءَابَآؤُهُمۡ لَا يَعۡقِلُونَ شَيۡـًٔ۬ا وَلَا يَهۡتَدُونَ

"But when they are told, "Follow what Allah has revealed" some answers, "Nay, we shall follow (only) that which we found our forefathers believe in and did."

What! even though their forefathers did not understand anything and had no guidance?"

(Q : Baqarah 2 :170)

Inspite of advancement in education, yet when it concerns religious beliefs and practices, many people tend to blindly imitate or follow whatever their forefathers may have passed on for them. When new and verifiable evidence are offered, they refused to even consider them but rely on this blind fanaticism.

V. Cult of personality
Another cause of wrong thinking is the cult of personality.

Because of the great respect in which they are held, some of the celebrated historical and contemporary personalities influence the thinking and the will of others. Some famous / infamous personalities have known to control the thinking of others such that these people think and have the same opinion as they. Other people do not dare differ from the (so-called) great people and so lose their independence of thought and will. Allah s.w.t. calls upon people to think independently and not to follow their elders and other influential personalities blindly. They, the misguided and heedless people will regret them on Judgement Day:

وَقَالُواْ رَبَّنَآ إِنَّآ أَطَعۡنَا سَادَتَنَا وَكُبَرَآءَنَا فَأَضَلُّونَا ٱلسَّبِيلَا۟

"And they will say : “O our Lord! Behold!We paid heed unto our leaders and great men, and it is they who have led us astray from the right path!”
(Q: Ahzab: 33: 67)

SOME IMPORTANT CORNERSTONE OF ISLAMIC THOUGHT

Criterion of Antithesis

Intellectual perception of all things, material or spiritual, tangible or intangible, revolves around 3 postulates:
[1] inevitability (WAJIBAH);
When the evidence presents itself convincingly, such that we have to make a certain conclusion (judgement) and cannot remain neutral or uncommitted.
[2] possibility (HARUS);
This generally is a position of neutrality, neither an acceptance nor a categorical rejection, but we remain open. (just like in cases when we say to it as: "Maybe, maybe not, or perhaps").
[3] impossibility (MUSTAHIL).
In Islam, this third postulate in thinking is termed 'rational impossibility' or 'absurdity' or 'antithesis'.
The word 'impossible' may be clear to simplest of people. Here we are not taking its meaning in the general sense, but rather specific to thinking process - the ratio. i.e. rationally impossible or absurd, which our mind cannot even register. Not impossible because it seems uncommon. But some of the best educated young people fail to differentiate between these two kinds of impossibilities:
(a) Rational impossibility, whose existence or non-existence, when visualised, is unacceptable to the mind (e.g. when we say that “one” is the quarter of "two" and not half of it , or that a part of an object is larger than the object itself!!!) Or, a proposition which inherently self-contradictory. Thus, rightfully we have basis to reject.

(b) Common impossibility is that which, while not altogether unacceptable to the mind, does seem so by the force of our habit to consider it as such. Eventually, however, we learn that it is not the same as rational impossibility (e.g. like soaring to the sky, taking to people and seeing things from far corners of the earth or landing on the moon.) Actually, common impossibility still falls under the category of possible (HARUS) i.e. it is still not rationally impossible, and we remain neutral towards it.

The criterion for dismissing a piece of information does not lie in the fact that it seems improbable and strange, but that it must be something which produces a mental antithesis, an obvious absurdity - something glaringly inconsistent and therefore self-evidently false. Hence if a contention (proposition) produces such antithesis, we repudiate it, and if it does not, then we should refrain from repudiating it although we do not as yet believe it. We need to substantiate with evidence and convincing basis - for both cases, either of acceptance or categorical rejection. Without which, we hold to an open mind. Therefore, an educated young man should not forget to differentiate between these two kinds of impossibilities whenever he engages in an argument within himself about God, religion, and the Qur' an.

Surmise (conjecture) cannot be the same as Truth

وَإِنَّ ٱلظَّنَّ لَا يُغۡنِى مِنَ ٱلۡحَقِّ شَيۡـًٔ۬ا

"Yet behold, never can surmise (conjecture) take the place of Truth"
(Q: Najm 53 :28)

From the above, it stresses exactly the mind's logical process for establishing a fact or negating it. In the matter of certitude, there is a great difference between proof and denial. Thus we can be absolutely certain about an existence of an object if such existence is proven scientifically or logically. But we should not categorically deny the existence of an object or a piece of information just because there is no proof of it unless the visualisation of that object or information produces a mental antithesis. If, however, the object or information is in the realm of possible, then we should look at it the way we look at everything that is not impossible. ie. neither accept it unquestionably nor deny it categorically.

........................... (to be continued)

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Article: "Seven Reasons Why A Scientist Believes in God"

2008-08-03T20:20:00.000-07:00

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Extracted from the desk of Ustaz Zhulkeflee:

This article of Mr. A. Cressy Morrison, former President of the New York Academy of Sciences, first appeared in the "Reader's Digest" (January 1948); then on recommendation of Professor C. A. Coulson, F.R.S., Professor of Mathematics at Oxford University, was republished in the Reader's Digest (November 1960). (Adapted from: "God of Islam. By Seyyid Saeed Akhta Rizvi"). It shows how the science compels the scientists to admit the essential creed of a Supreme Creator.

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Mr. A. Cressy Morrison, former President of New York Academy of Sciences, wrote:

“We are still in the dawn of the scientific age and every increase of light reveals more brightly the handiwork of an intelligent Creator. In the 90 years since Darwin we have made stupendous discoveries; with a spirit of scientific humility and of faith grounded in knowledge we are approaching even nearer to an awareness of God.For myself, I count seven reasons for my faith" :

[1] First: By unwavering mathematical law we can prove that our universe was designed and executed by a great engineering Intelligence.Suppose you put ten coins, marked from one to ten, into your pocket and give them a good shuffle. Now try to take them out in sequence from one to ten, putting back the coin each time and shaking them all again. Mathematically we know that your chance of first drawing number one is one in ten; of drawing one and two in succession, one in 100; of drawing one, two and three in succession, one in a thousand, and so on; your chance of drawing them all, from one to number ten in succession, would reach the unbelievable figure of one chance in ten thousand million.

By the same reasoning, so many exacting conditions are necessary for life on earth that they could not possibly exist in proper relationship by chance. The earth rotates on its axis at one thousand miles an hour; if it turned at one hundred miles an hour, our days and nights would be ten times as long as now, and the hot sun would then burn up our vegetation during each long day while in the long night any surviving, sprout would freeze.Again, the sun, source of our life, has a surface temperature of 12,000 degrees Fahrenheit, and our earth is just far enough away so that this "eternal fire" warms us just enough and not too much! If the sun gave off only one-half its present radiation, we would freeze, and if it gave half as much more, we would roast.The slant of the earth, tilted at an angle of 23 degrees, gives us our seasons; if it had not been so tilted, vapours from the ocean would move north and south, piling up for us continents of ice. If our moon was, say, only 50 thousand miles away instead of its actual distance our tides would be so enormous that twice a day all continents would be submerged; even the mountains would soon be eroded away. If the crust of the earth had been only ten feet thicker, there would be no oxygen without which animal life must die. Had the ocean been a few feet deeper, carbon dioxide and oxygen would have been absorbed and no vegetable life could exist. Or if our atmosphere had been thinner, some of the meteors, now burned in space by the million every day, would be striking all parts of the earth, starting fires everywhere.Because of these, and host of other examples, there is not one chance in millions that life on our planet is an accident!

[2] Second: The resourcefulness of life to accomplish its purpose is a manifestation of all-pervading Intelligence. What life itself is, no man has fathomed. It has neither weight nor dimensions, but it does have force; a growing root will crack a rock. Life has conquered water, land and air, mastering the elements, compelling them to dissolve and reform their combinations.Life, the sculptor, shapes all living things; an artist, it designs every leaf of every tree, and colours every flower. Life is a musician and has each bird to sing its love songs, the insects to call each other in the music of their multitudinous sounds. Life is a sublime chemist, giving taste to fruits and spices, and perfume to the rose changing water and carbonic acid into sugar and wood and, in so doing, releasing oxygen that animal may have the breath of life.Behold an almost invisible drop of protoplasm, transparent and jelly-like, capable of motion, drawing energy from the sun. This single cell, this transparent mist like droplet, holds within itself the germ of life, and has the power to distribute this life to every living thing, great and small. The powers of this droplet are greater than our vegetation and animals and people, for all life came from it. Nature did not create life; fire-blistered rocks and a salt less sea could not meet the necessary requirements."Who, then, has put it here?"

[3] Third: Animal wisdom speaks irresistibly of a good Creator who infused instinct into otherwise helpless little creatures.The young salmon spends years at sea, then comes back to his own river, and travels up the very side of the river into which flows the tributary where he was born. What brings him back so precisely? If you transfer him to another tributary he will know at once that he is off his course and he will fight his way down and back to the main stream and then turn up against the current to finish his destiny more accurately.

Even more difficult to solve is the mystery of eels. These amazing creatures migrate at maturity from all ponds and rivers everywhere those from Europe across thousands of miles of ocean - all bound for the same abysmal deeps near Bermuda. There they breed and die. The little ones, with no apparent means of knowing anything except that they are in a wilderness of water, nevertheless find their way back not only to the very shore from which their parent came but thence to the rivers, lakes or little ponds -- so that each body of water is always populated with eels. No American eel has ever been caught in Europe, no European eel in African waters. Nature has even delayed the maturity of the European eel by a year or more to make up for it's longer journey.Where does the directing impulse originate?

A wasp will overpower a grasshopper, dig a hole in the earth, sting the grasshopper in exactly the right place so that he does not die but becomes unconscious and lives on as a form of preserved meat. Then the wasp will lay her eggs handily so that her children when they hatch can nibble without killing the insect on which they feed; to them dead meat would be fatal. The mother then flies away and dies; she never sees her young. Surely the wasp must have done all this right the first time and every time, or else there would be no wasp. Such mysterious techniques cannot be explained by adoption; they were bestowed.

[4] Fourth: Man has something more than animal instinct - the power of reason.No other animal has ever left a record of its ability to count ten or even to understand the meaning of ten. Where instinct is like a single note of a flute, beautiful but limited, the human brain contains all the notes of all the instruments in the orchestra. No need to belabour this fourth point; thanks to the human reason we can contemplate the possibility that we are what we are only because we have received a spark of Universal Intelligence.

[5] Fifth: Provision for all living is revealed in phenomena which we know today but which Darwin did not know - such as the wonders of genes. So unspeakably tiny are these genes that, if all of them responsible for all living people in the world could be put in one place, there would be less than a thimbleful. Yet these ultra-microscopic genes and their companions, the chromosomes, inhabit every living cell and are the absolute keys to all human, animal and vegetable characteristics. A thimble is a small place in which to put all the individual characteristics of two thousand million human beings. However, the facts are beyond question. Well then, how do genes lock up all the normal heredity of a multitude of ancestors and preserve the psychology of each in such an infinitely small space? Here evolution really begins - at the cell, the entity, which holds and carries genes. How a few million atoms, locked up as an ultra-microscopic gene, can absolutely rule all on earth is an example of profound cunning and provision that could emanate only from a Creative Intelligence - no other hypothesis will serve.

[6] Sixth: By the economy of nature, we are forced to realise that only infinite wisdom could have foreseen and prepared with such astute husbandry.Many years ago a species of cactus was planted in Australia as a protective fence. Having no insect enemies in Australia the cactus soon began a prodigious growth; the alarming abundance persisted until the plants covered an area as long and wide as England, crowding inhabitants out of the towns and. villages, and destroying their farms. Seeking a defence, the entomologists scoured the world; finally they turned up an insect which exclusively feeds on cactus, and would eat nothing else. It would breed freely too; and it had no enemies in Australia. So animal soon conquered vegetable and today the cactus pest has retreated, and with it all but a small protective residue of the insects, enough to hold the cactus in check forever.Such checks and balances have been universally provided. Why have not fast-breeding insects dominated the earth? Because they have no lungs such as man possesses; they breathe through tubes. But when insects grow large, their tubes do not grow in ratio to the increasing size of the body. Hence there has never been an insect of great size; this limitation on growth has held them all in check.If this physical check had not been provided, man could not exist. Imagine meeting a hornet as big as a lion!

[7] Seventh: The fact that man can conceive the idea of God is in itself a unique proof.The conception of god rises from a divine faculty of man, not shared with the rest of our world - the faculty we call imagination. By its power, man and man alone can find the evidence of things unseen. The vista that power opens up is unbounded; indeed, as man is perfected imagination becomes a spiritual reality. He may discern in all the evidence of design and purpose the great truth that heaven is wherever and whatever is; that God is everywhere and in everything, but nowhere so close as in our hearts.It is scientifically as well as imaginatively true; in the words of the psalmist: 'The heavens declare the glory of God and the firmament shows His handiwork.' ”

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إِنَّ فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفِ ٱلَّيۡلِ وَٱلنَّہَارِ

لَأَيَـٰتٍ۬ لِّأُوْلِى ٱلۡأَلۡبَـٰبِ

ٱلَّذِينَ يَذۡكُرُونَ ٱللَّهَ قِيَـٰمً۬ا وَقُعُودً۬ا وَعَلَىٰ جُنُوبِهِمۡ

وَيَتَفَڪَّرُونَ فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ

رَبَّنَا مَا خَلَقۡتَ هَـٰذَا بَـٰطِلاً۬ سُبۡحَـٰنَكَ فَقِنَا عَذَابَ ٱلنَّارِ

Behold! in the creation of the heavens and the earth, and the alternation of Night and Day,― there are indeed Signs for men of understanding.―

Men who celebrate the praises of Allah standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (with the thought): "Our Lord! not for naught hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire.
(Qur'an: Aali 'Imraan: 3: 190-191)

إِنَّمَا يَخۡشَى ٱللَّهَ مِنۡ عِبَادِهِ ٱلۡعُلَمَـٰٓؤُاْۗ إِنَّ ٱللَّهَ عَزِيزٌ غَفُورٌ

"The erudite among His bondmen fear Allah alone. Lo! Allah is Mighty, Forgiving."

(Qur'an: Fatir: 53: 28)

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2. "INTRODUCTION TO TAUHIID" – (Attesting to the Oneness of God)

2008-08-03T08:58:00.000-07:00

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By : Ustaz Zhulkeflee Hj Ismail
Course conducted (since 1990's) in:

Darul Arqam Singapore

(Muslim Converts' Association Singapore)

PERGAS

(Association of Islamic Scholars & Religious Teachers, Singapore)

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بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
IN THE NAME OF ALLAH,
MOST GRACIOUS MOST MERCIFUL.

INTRODUCTION TO TAUHIID –

(Attesting to the Oneness of God)

PREAMBLE

"IIMAN" - What is its meaning and implication?

Faith (IIMAN), from the Islamic perspective is not mere blind acceptance. It is a process of acquiring a knowledge of certainty in which we confirm with our innate nature and sense faculties especially that of reason - till we develop conviction.

Basic and most fundamental message of Islam is the KALIMATUT-TAUHIID (Statement concerning the Absolute Oneness of God), in Arabic:

لا إِلـهَ إِلاّ اللهُ

LAA-ILAA-HA-IL-LALLAAH
“There is no other god (object of worship) except Allah (God)."

The message of Islam is very simple and exact, yet profound.

It stresses upon mankind to recognize the Truth that there is only one God, the Creator, Sustainer, Cherisher of the Universe, besides Whom there is no other god. The Arabic proper noun “Allah” for God, refers to the One Supreme Being, Who is Absolute, Unique and without equal.

From the above statement, there are 2 aspects which we are required to confirm and develop Faith (iiman) in :

(1) Recognizing the existence of God; and

(2) That there is none other except Allah, the Absolute One God (i.e. He is without equal or partner; sharing with no one His Divinity, for there is none like Him) .

Islam provides us with three methods of verifying the existence of God. These methods are :

TAUQIFFIYAH i. e. by relying upon true report, which have already been ascertained as to its reliability as being authoritative – for Muslims, the using of evidence from the Qur'an (Revelation) and authenticated Ahadith (Sunnah - sayings, actions or consent of the Prophet);

FITRAH i.e. by relying upon our natural or innate human instincts, intuitions; and

AQLIIYAH i.e. by the using of the faculty of reasoning, thought process

TAUQIFFIYAH

Man cannot claim to be born with knowledge, but that knowledge is acquired. It is bestowed upon him through experience, inspiration and insight. We recognize great thinkers with their profound discoveries of the laws of the universe, and that is basically how science developed. But science is only limited to certain aspects of knowledge and cannot traverse the great mysteries of the infinite. Yet history recognizes other types of luminaries, who were people gifted with the knowledge that delves beyond the boundaries of physics into the realm of the metaphysics. They were the prophets and messenger of God sent throughout history, repeating the same message in the existence of God, and inviting mankind towards the way of submission to the One Creator of the Universe. The last of these messengers was Muhammad s.a.w. who has left behind to posterity, his teachings in the Qur'an and his Sunnah. In themselves, the Qur'an and Sunnah are the undeniable evidence of his Nubuwat (prophethood) which have been preserved in its pristine state even till the present age. He was indeed a messenger of God from Whom he received enlightenment of the profound Reality. Thus, by relying upon the authority of the Qur'an and the Sunnah itself, Muslims are convinced about the existence of God.

Note: In the Qur'an, Allah does not only inform man of His existence but offers sound arguments, appealing to the inherent instinct in man as well as to man's ability to use his reason.

FITHRAH

Man has certain natural instincts to perceive the existence of One whom they call God. In these pure instincts (fitrah salii-ma), they lead man towards the recognition, by sense intuition that there must exist, the Almighty Being, Who overseas over his life and the entire Universe. The instinct of fear is one of the most profound. Another is that of hope; yearning towards a sense of justice and fairplay; the innate ability to appreciate what is right and wrong; inclination towards orderliness and progress; striving for perfection, etc. These pure instincts (intuitions), although they may have become dimmed or corrupted, or affected by doubts and scepticism, yet its presence in every person is undeniable and is the reason why in many communities throughout the world's history there are evidence of some form of worship to God - i.e. the notion of a Supreme Being. From the simple tribal society, to renown civilizations - evidence can be found. Although some scientists may scoffed at this because they could not satisfactorily understand them, yet they can neither prove nor disprove all of them using empirical methods. And although by relying upon innate instinct and intuition, some people may have deviated away from the belief that the Creator is One, into ascribing pantheons of deities, yet deep down in their instinct there still reverberates that only One is the Almighty Lord of all creation.

وَلَٮِٕن سَأَلۡتَهُم مَّنۡ خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ وَسَخَّرَ ٱلشَّمۡسَ

وَٱلۡقَمَرَ لَيَقُولُنَّ ٱللَّهُ‌ۖ فَأَنَّىٰ يُؤۡفَكُونَ

“If indeed thou ask them who has created the heavens and the earth and subjected the sun and the moon (to His Law); they will certainly reply "Allah." How are they then deluded away (from the truth)?”
(Qur’an: Ankabut: 29: 61)
قُلۡ مَن يُنَجِّيكُم مِّن ظُلُمَـٰتِ ٱلۡبَرِّ وَٱلۡبَحۡرِ تَدۡعُونَهُ ۥ
تَضَرُّعً۬ا وَخُفۡيَةً۬ لَّٮِٕنۡ أَنجَٮٰنَا مِنۡ هَـٰذِهِۦ لَنَكُونَنَّ مِنَ
ٱلشَّـٰكِرِينَ
قُلِ ٱللَّهُ يُنَجِّيكُم مِّنۡہَا وَمِن كُلِّ كَرۡبٍ۬ ثُمَّ أَنتُمۡ تُشۡرِكُونَ
قُلۡ هُوَ ٱلۡقَادِرُ عَلَىٰٓ أَن يَبۡعَثَ عَلَيۡكُمۡ عَذَابً۬ا مِّن
فَوۡقِكُمۡ أَوۡ مِن تَحۡتِ أَرۡجُلِكُمۡ أَوۡ يَلۡبِسَكُمۡ شِيَعً۬ا وَيُذِيقَ
بَعۡضَكُم بَأۡسَ بَعۡضٍ‌ۗ ٱنظُرۡ كَيۡفَ نُصَرِّفُ ٱلۡأَيَـٰتِ لَعَلَّهُمۡ
يَفۡقَهُونَ وَكَذَّبَ بِهِۦ قَوۡمُكَ وَهُوَ ٱلۡحَقُّ‌ۚ قُل لَّسۡتُ عَلَيۡكُم
بِوَكِيلٍ۬ لِّكُلِّ نَبَإٍ۬ مُّسۡتَقَرٌّ۬‌ۚ وَسَوۡفَ تَعۡلَمُونَ
Say: "who is it that delivereth you from the dark recesses of land and sea, when ye call upon Him in humility and silent terror: `if He only delivers us from these (dangers), (we vow) we shall truly show our gratitude'.?"
Say: "It is Allah that delivereth you from these and all (other) distresses: and yet ye worship false gods!"
Say: "He hath power to send calamities on you, from above and below, or to cover you with confusion in party strife, giving you a taste of mutual vengeance― each from the other." See how We explain the Signs by various (symbols) that they may understand.
But thy people reject this, though it is the Truth. Say: "Not mine is the responsibility for arranging your affairs; "For every Message is a limit of time and soon shall ye know it."
(Qur'an: An'am: 6: 63-67)

Note: Atheism is a new phenomena in the history of mankind and cannot be said to be natural. It is totally against the pure instinct of man, not to believe in a supernatural being - for this would only be replacing the idea of God (the intelligent Force), with nature (an unkown entity without any will nor intelligence, yet said to be the cause) capable of creating many amazing things in this universe. Historically, atheism or agnosticism came about because of rejection of certain absurd myths attributed to God, not an absolute rejection of the idea of God.

AQLIYYAH

Unlike other religion, Islam recognizes the use of reasoning faculty, and in fact it encourages man to use them because, from the point of view of Islam, the mind or reasoning faculty is the greatest gift of God. Although reason itself cannot fathom the infinite mysteries yet it is the means by which man can verify and confirm truth. And in this very way has the Qur'an spoke to man and invite them to recognize the existence of God. It provides verifiable arguments to convince the doubters, by methods of pondering upon certain observable phenomena in ourselves and our surroundings:

أَمۡ خُلِقُواْ مِنۡ غَيۡرِ شَىۡءٍ أَمۡ هُمُ ٱلۡخَـٰلِقُونَ

أَمۡ خَلَقُواْ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ‌ۚ بَل لَّا يُوقِنُونَ

“Were they created out of nothing, Or were they themselves the creators? Or did they create the Heavens and the earth? Nay, they have no firm belief?"
(Qur’an: Tur: 52: 35-36)

لَوۡ كَانَ فِيہِمَآ ءَالِهَةٌ إِلَّا ٱللَّهُ لَفَسَدَتَا‌ۚ فَسُبۡحَـٰنَ ٱللَّهِ

رَبِّ ٱلۡعَرۡشِ عَمَّا يَصِفُونَ

"If there were in the heavens and the earth, other gods besides Allah, there would have been ruin in both! But glory to Allah the Lord of the Throne: (High is He) above what they attribute to Him!"
(Qur’an : Anbiya : 21: 22)

قُل لَّوۡ كَانَ مَعَهُ ۥۤ ءَالِهَةٌ۬ كَمَا يَقُولُونَ إِذً۬ا لَّٱبۡتَغَوۡا

إِلَىٰ ذِى ٱلۡعَرۡشِ سَبِيلاً۬

سُبۡحَـٰنَهُ ۥ وَتَعَـٰلَىٰ عَمَّا يَقُولُونَ عُلُوًّ۬ا كَبِيرً۬ا

"Say: if there had been (other) gods with Him― as they say, behold, they would certainly have sought out a way to the Lord of the Throne!

Glory to him! He is high above all that they say! Exalted and Great (beyond measure)!"

(Qur’an: Isra’: 17: 42-43)

مَا ٱتَّخَذَ ٱللَّهُ مِن وَلَدٍ۬ وَمَا ڪَانَ مَعَهُ ۥ مِنۡ إِلَـٰهٍ‌ۚ

إِذً۬ا لَّذَهَبَ كُلُّ إِلَـٰهِۭ بِمَا خَلَقَ وَلَعَلَا بَعۡضُهُمۡ عَلَىٰ بَعۡضٍ۬‌ۚ

سُبۡحَـٰنَ ٱللَّهِ عَمَّا يَصِفُونَ

“No son did Allah beget, nor is there any god along with Him: (if there were many gods), behold, each god would have taken away what he had created, and some would have lorded it over others!
Glory to Allah (He is free) from the (sort of) things they attribute to Him!”
(Qur’an: al-Mu’minun: 23: 91)

CONSIDERATIONS WHICH LEAD TO THE BELIEVE IN GOD'S EXISTENCE

(1) Things that we see around us are 'new' and were created. Creation must emanate from outside creation i.e. the Uncreated.

(2) Things are in constant state of motion. We cannot conceive motion to have perpetually existed without a beginning (i.e. it must start from a state of motionless).

(3) The dependability of things towards a cause or initiator. So where do all things began?

(4) The existence of a unified order in the universe. To attribute this order to random chance is most improbable without a universal will (intelligent force).

(5) The realization that for this universe to exist as it does, there must be a Sustainer. The complexity for its being sustained, and dependibility of things to other things affecting it besides itself, indicate the determination by a 'cosmic force.'

(6) Inherent preparedness in our creation, as well as in animals, plants, etc. This preparedness cannot be something evolved because without it, that animals or plants would not have any chance to begin to survive in the first place.

(7) Time and the aging factor in our Universe. This would make us ponder concerning the meta-concept of the infinity (past) and eternity (future) - the concepts of the Divine.

(8) The 'law' of probability. The computation which actually informs us (mathematically) of the utter remoteness of creation being the outcome of chance accidents.

.......... for more refer to kitaab by Allamah Jamaluddien Al Qasimy "DALAA-ILUT TAUHIED'

And many others which is best summed up by Muslim thinker who said:

“There are numerous ways of ascertaining the existence of Allah: as numerous as the breathes ('anfus' pl. of 'nafas' or the entity of self) of His creations."

TAUHIID - IT'S MEANING AND IMPLICATION.

The term TAUHIID is derived from Arabic word "Ahad”(Absolute One) - "Wahada" (Oneness attested) “Yuwaa-hidu" (he unify or attest to the Oneness) – “Tauhii-dan” (you attest to its' Oneness). Therefore it implies an act of attesting to the Belief in the Oneness of Allah (God) Who is the Absolute One; by first having conviction in our hearts and mind, and manifesting them in our life through words and deeds.

There are five approaches or methodology (types) of attestation – in the Islamic tradition, which Muslims are inculcated with - each having a specific expectation, as tabled below :

(1) TAUHIID AL-KHALI-QIYYAH

That we affirm and are convinced that every creation in the universe was created by One Creator, God of all the worlds – Who alone is the Uncreated Being.

(2) TAUHIID AR-RUBU-BIYYAH

Acknowledgement that the entire Universe is sustained and cherished, by the One God - Who has no equal, partner nor associates. That over all things God has power which is ever present and constantly manifested thereby.

( 3) TAUHIID AL - ULU-HIYYAH or 'UBUDIYYAH

Acknowledgement that there is only One God, Who Alone is Divine, deserving of our worship and servitude. There is no god except Him. He is Allah the Absolute, Eternal. Who has no equal nor partner. The Most besought unto Whom we rely. He Alone is deserving of our worship, and to deny every forms of associating His Divinity with anyone or anything ("shirk"). Since we know that our being created is but to fulfill a reason best known to our Maker, therefore we are to manifest our acknowledgement of this in our life through a total form of worship or servitude by following the Guidance from Him,established by the Messenger of Allah s.a.w.

(4) TAUHIID AS-SIFAT

That we affirm and attest that Allah, the Unique God as having all the attributes of perfection, befitting His Majesty and Holiness, and reject all the absurd attributes which man may attribute to Him - as the rationalist (Mu'tazilites) had done imputing imperfections in God when they try to fathom the knowledge about God using the human mind, ratio. In Islam, the knowledge of Who God is, must come from God - yet it would not be knowledge absurd or antithetical to reason. Traditionally, the 13 or 20 attributes of God (sifatullaah) are taught in traditional Islamic scholarship, to counter them, using basis both from Revelation (naqliyyah) and reason (aqliyyah), as refutation towards the deviations of the rationalist - and for upholding the original creed or doctrine of the Ahl-asunnah wa al-jama'ah - of the Salafus- Soleh (the pious predecesssors).

(5) TAUHIID AL-ASMA'

That we affirm and attest that Allah is One, and has all the Beautiful Names which He has revealed and we glorify, invoke and beseech Him by These Names. Affirmations which require us also to reflect some of His attributes in ourselves, by reciprocating those godly quality in our life, such as in His Compassion, Mercy, Justice etc. so as to be deserving of His Compassion, Mercy etc. Through observing many of His Signs in nature, we reflect our belief in these Names - and try to read and confirm these attributes of His act (af'al) - of the One God - which are manifested in the Qur'an (ayaat qawliyyah) and in the whole creations and alternations of night and day (ayaat kauniyah).

The true aspiration towards being close to our Compassionate and Loving Creator, has to begin by knowing Him and with striving towards achieving His Pleasure (Mardhaa-tillah - مَرۡضَاتِ ٱللَّهِ ), following the path of TAUHIID. In this, Allah s.w.t. has provided the Guidance:

قُلۡ إِن كُنتُمۡ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحۡبِبۡكُمُ ٱللَّهُ وَيَغۡفِرۡ لَكُمۡ

ذُنُوبَكُمۡ‌ۗ وَٱللَّهُ غَفُورٌ۬ رَّحِيمٌ۬ قُلۡ أَطِيعُواْ ٱللَّهَ وَٱلرَّسُولَ‌ۖ

فَإِن تَوَلَّوۡاْ فَإِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡكَـٰفِرِينَ

Say (O Muhammad): "If ye do love Allah, follow me: Allah will love you and forgive you your sins; for Allah is Oft-Forgiving, Most Merciful."
Say: "Obey Allah and His Messenger"; but if they turn back, Allah loveth not those who reject Faith.
(Qur’an: aali ‘Imran: 3: 31-32)

Thus the Concept of Tauhiid which serves as the foundation of the teachings of Islam can be accomplished by following no other way except the way shown by Allah s.w.t. through His prophets and Messengers, the Last of whom who came to supercede them all, guided by Allah's revelation to establish al-Islam as the perfected Deen, is the Messenger and the Seal of prophethood, Muhammad ibn 'Abdillah s.a.w. And there will be no other prophet after him. That is why the Kalimah of Islam is completed with :

مُحَمَّدٌ رَسُولَ ٱللَّهِ

MUHAM-MADUR-RA-SUU-LULLAH

"Muhammad is the Messenger of Allah".

WaAllaahu a'lam.

MAY ALLAH GUIDES US ALL AND STRENGTHENS US IN OUR EFFORT TO ATTEST TO HIS ONENESS, AND MAY HE GRANTS US THE RANKS OF TRUE ATTESTORS-WITNESSES (SHUHADAA) , AND INCLUDES US AMONGST THOSE WHO ARE NEAREST TO HIM.

AA-MIN, YA-ALLAH.

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AL-AQAA’ID/‘ILM TAUHIID
---------------------------------
(Theology/Doctrine)
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Purpose / Objective
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Cognition of Allah (Ma’rifah)
Development of Certainty
Awareness of Truth/Reality (Haqiqah)
---------------------------------

What is involved?
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‘Aql (reasoning/intellect)
Fitrah (Instincts & finer feelings or innate perceptions)
The Revealed knowledge (Tauqiffiy)
----------------------------------------------------

What is the Effect?
--------------------------
Muslim Firm conviction, strong principles,
commitment to the concept of Unity (TAUHIDIC) and
Justice of Allah (AL-‘ADL), knowledge of true purpose,
role and destiny of Man.
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Relevant knowledge:
----------------------------
Languages, Logic & philosophy,
Epistemology, Biology, Botany, Chemistry,
Physical sciences, Astronomy, Geology, History,
Anthropology, Marine and Space sciences, etc.

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Sheikh Dr.Wahbah Az-Zuhaily view on Tauhiid

"Ar-Rububiyya-al-Uluhuyya-Asma-wa-Sifaat categorization.

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* ADDENDUM to (1)

2008-08-02T02:33:00.000-07:00

*ADDENDUM on the Education of Muslim.

The three-pronged approach in the education of a Muslim ("Iiman-Islam-Ihsan" or "Aqa'id-Fiqh-Akhlaq")is basic for every Muslim and the quantum is gradual for each aspect, until he develops to specialise in specific field/s. The continuity of its acquisition has to be emphasised, especially when a Muslim undergoes a formal/secular school. Unfortunately, in our present condition this has been neglected to a very large extent. This opens the Muslim to the onslaught of secularist value system. Whatever Islamic teaching that has been acquired remains stagnated, to an extent that it became relegated to mere ritualistic formalities. Whatever Islamic values acquired are not improved at par with the pace and standard acquired in formal/secular schools. This leads them to view Islam as backward, or they have a problem in seeing Islamic teachings as relevant and progressive, especially when compared to what they have achieved in the formal/secular schools. The same is also true where a Muslim student specialises in the knowledge of the Deen in the Madrasah, where current findings and achievements especially in contemporary knowledge, science and technology are omitted or that they are not kept up-to-date. This produces Muslim scholars who may have difficulty in applying their knowledge of Islam, in the context of a modern and fast changing world. The stereotyping of an Ustaz as being a 'kolot'-backward in thinking is the case in mind. Thus, the effect of secularism is a two-edged sword which cuts both ways, even in a typically 'Islamic' school.

Criticism - 'Ukhrawi' and/ 'Dunyawi' categorization of knowledge.

It is incorrect to regard Islamic religious knowledge as "ukhrawi" while other knowledge as "dunyawi", as though the religion of Islam has no relevance to this worldly life. These terminologies "ukhrawi/dunyawi" should be taken only as a matter of convenience, and not in principle the view of Islam. In my opinion, it smacks of the secularist notion of things and we must beware of the danger it harbours. Alas, there are many Muslims who, not realizing it, have fallen prey to this notion. The above-stated cases are the outcome of it. Islamic concept of knowledge is that, either it is beneficial or otherwise. The relevance of knowledge is both in this world as well as in the hereafter. Islam qualifies knowledge on the basis of its benefits, and there are rewards for all kinds of such knowledge. So-called 'Ukhrawiyah' knowledge becomes unbeneficial if its relevance is not applied in this world; and 'Dunyawiyah' knowledge likewise has no eternal benefits if no thought of the hereafter is applied in its acquisition and application. Thus all beneficial knowledge has 'Dunyawi' and 'Ukhrawi' values - in the sense of this world and the hereafter. Thus Islam stresses the seeking of all knowledge necessary to fulfill one's duty and standing in life, as an obligatory duty 'Fardh'- categorized in Islam as – Fardhu 'Ain or Fardhu Kifayah, i.e. beneficial to the individual or the society. This is the acceptable categorization of knowledge which, unfortunately, even some Muslim educational institutions and their personnels, have not seriously considered but instead it harp on the misconceived Ukhrawi/Dunyawi labelling of convenience. Thus the effect of secularization of knowledge is further accentuated amongst the general Muslims.

Perhaps they may have misunderstood the term "aa-khar" or "ukh-rawi" which in the literal sense means the "other" - which early Muslim educationists were referring to the worldly sciences. Those knowledge or science (today referred to by some as 'secular' science) which Muslims must acquire, apart from the obligatory sciences or knowledge of the Deen. It the early period, the main science or knowledge that Muslims sought out firstly and foremost is " 'ulum al-Deen". Thus the magnum opus of Hujjatul Islam, Imam Abu Hamid Al-Ghazalie is titled "Ihya- 'ulum-al-Deen" - 'Revivication of the Sciences of the Religion'.This is the correct term to refer to knowledge that pertains to our religion - not "ukhrawi" as mistakenly used today. It should be "Deeniyat" not "ukhrawiya". And worldly science should not be termed 'secular knowledge' but "dunyawiya", because such knowledge is not to be monopolized by secularists only, whose wish actually is to keep out religious view and religious interpretation, completely from the domain of contemporary science.

Acquisition of knowledge - Horizontal and Vertical.

Another important consideration is the dynamics of acquiring knowledge. One begins to acquire knowledge firstly by the horizontal plane. The actual understanding of it is only basic or just enough superficially. New subject matter is added as one goes on acquiring knowledge. But true growth is achieved when depth is given to whatever one has acquired horizontally, by the vertical aspect. For example in mathematics, one is taught to apply the formulae TTr2 to derive the area of a given circle - this I deem as the horizontal. When one then studies the derivation of this formulae, this is the vertical aspect of the knowledge. In the studies pertaining to "Usuuluddin", "Fiqh" and "'Ilmul-Akhlaq", the same mechanics must also apply. This vertical growth is what I see lacking and would very much like to see future improvements for the general education of Muslims of Islam. The following categorization may help:

Muqallid (following by imitating) - horizontalist

Muttabi' (following with understanding) - verticalist (although technically, still a muqallid)

Mujtahid (independent originator from the canons) – as specialist

(yet there are still various degree of ranking, heirarchy or grades of specialization in Islamic scholarship)

Attitude in acquiring knowledge - the parable of a Circle

"Wisdom begins when one realizes that one does not know" may seem to be a paradox, but it is the measure of wisdom to be humble in that, "the more one knows the more will one realizes that one does not know." From the Islamic viewpoint, knowledge is from the Infinite Reality i.e. Allah. When one has been bestowed with some of it, it is like a small circle. Whatever is within that circle represents that knowledge already acquired, and outside it is the infinite knowledge which is still unknown. The circumference represents the boundary of the knowledge which one becomes aware of but which one has yet not acquired. When these are acquired, the circle will expand. Thus the bigger the circle grows, the wider will the circumference be, i.e. the more one knows the more will one realise of the knowledge which one does not as yet know.

سُبۡحَـٰنَكَ لَا عِلۡمَ لَنَآ إِلَّا مَا عَلَّمۡتَنَآ‌ۖ إِنَّكَ أَنتَ ٱلۡعَلِيمُ ٱلۡحَكِيمُ

"Glory be to You (O! Allah), we have no knowledge saving that which Thou hast taught us. Lo! Thou, only Thou, art the Knower, the Wise."

Alas today, humility as a mark of being educated has been surmounted by arrogance and status conscious madness of the secularist materialist. There are some who, having successfully attained academic qualification from the formal institution felt that there is nothing more to be learnt from our Asaatizah and 'ulama. Their delusion caused them to cynically disregard traditional Islamic teachers or scholars who do not possess, so-called paper 'qualification' according to their estimation, whereas these people do conform to a different method of assessment standard (traditional / talaqqi / mentoring). Instead they arrogantly try to meddle in matters of the Deen which they are not competently qualified. Perhaps the term "Muslim Intellectuals" has to be seriously defined.

" 'ilm-wa-tarbiyyah" or “ta’dibiyyah”- Criteria in Islamic Education.

In today's society where formal education in the classrooms of school is the trend, there arose a dangerous perception amongst many, that to be educated one must be formally schooled. This is further aggravated by the paper chase syndrome which places exclusive importance to certificates and degrees, leaving behind the most vital criteria that is the man himself. Do not misunderstand this for I am not trying to de-emphasise academic achievements from the formal school system nor am I advocating the abolition of the formal examination system, but rather my concern is the narrow thinking amongst many Muslims who regard only those with paper qualification as being educated. What they fail to consider is the criteria emphasised by Islam for one to be considered as educated - that of 'ilm (knowledge) and Tarbiyyah (training), manifested by his adab (mannerism) and embodied in the person - not the paper. The input of knowledge must be internalised with training and from the earliest period of Islam, the Muslims have evolved the 'Halaqah' or study circle as being an important aspect in their education. It is quite different from the classroom system of today in that the 'halaqah' is not space-confined nor does it follow a semester oriented time frame, but rather it revolves around the teacher who oversees the progress and development of the group of students grouped in the halaqah (a kind of close fraternity – study circle). It is not always input of knowledge (Ta'alim) but it place special regard to group discussion and evaluation, very much like the now recognized method recently introduced in today's formal school (i.e. S.A.P.(Special Assisted Program) schools where the teacher to student ratio is kept low, such that students enjoy full mentoring). This is especially important where certain knowledge is not meant to be merely understood but to be realised and manifested in the students, especially the Akhlaqul-Karimah (inculcation of noble traits and disposition). Thus for those who think that to be able to organise classes without regard to tarbiyyah / ta’dibiyyah, as being sufficient in Islamic education, has probably not been informed of this aspect. Likewise for the Muslim students, to have attended religious classes is not enough unless that knowledge has been internalised and they are able to apply them in their life, - it is the ‘halaqah’ environment that has proven to being the best place for its realization. (It is worthwhile to consider the Tarbiyyah or Ta'lim system of the “Ikhwaan al-Muslimun”, as laid down by Asshahid Hassan AI-Banna (re: book by Fathi Yakan “The Madrasah of Imam Hassan Al-Banna), or the traditional pondok/talaqqi system still being practiced, i.e. faithful to past madrasah ethos and Adab.)

Respect for knowledge

يَرۡفَعِ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ مِنكُمۡ وَٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ دَرَجَـٰتٍ۬‌ۚ

وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٌ۬

"Allah will exalt those who believe among you, and those who have knowledge, to a high ranks. Allah is informed of what ye do."

( Qur’an: Surah al-Mujaadilah :58: : 11)

Amongst some of the unhealthy signs today is when Muslims, who are affected by the secularist ideas and ideals, have begun to look down and arrogantly deny the special ranks of our Asaatizah and 'Ulama. This reflects very much the kind of respects they have towards the knowledge of the Deen, of which these Asaatizah and Ulama' possess and strive to pass them on. As individuals, everyone has their shortcomings and weaknesses. Yet, let not these be the cause for us to be disrespectful for the knowledge that they possess. If western scholars are looked upon with special esteem in spite of them being confirmed atheists and polytheists, it would indicate a jaundiced bias towards the knowledge of the Deen if a different attitude is shown towards our Asaatizah and 'Ulama because of certain of their personal weaknesses. Evidently, another indication which perhaps may be indirect is the kind of remunerations given for the services of our Asaatizah as compared to tutors teaching other subjects. The concept of 'Ikhlash' (sincerity) has obviously been abused. It is not that these category of people demands it, but rather many of our Asaatizah selflessly serve society and placed their trust in Allah s.w.t. for livelihood, because they do not indulge in 'peddling' knowledge. Yet, we are facing a vicious cycle which has reduced the Ustaz to the level of an endangered species. Our society's disregard for them, by not placing the proper 'economic value', has even affected the way they learn the religion from these Asaatizah. The lack of discipline and seriousness when attending religious classes is another unhealthy trend, if compared to when they attend formal/secular schools. Perhaps it is because, no monetary value was placed upon such classes as compared to when learning other subjects or attending courses, that contribute towrds this lackadaisical attitude. It is pertinent to realise that the number of Asaatizah is not self-replacing, due to the decrease in the intake in Madrasah, perhaps due to our society's neglect in correcting this misperception of the importance of the services of the Asaatizah.

Wa Allaahu a'lam

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TAUHIDISLAM IN ENGLISH2006 - Upload a Document to Scribd

1. “MUQADDIMAH” - ISLAM: TAUHID, EDUCATION AND WAY OF LIFE. (part II).

2008-08-01T20:44:00.000-07:00

....... to continue

CONCEPT OF EDUCATION

Islam as “Ad-Deen” i.e. a complete way of life, encompass a total system and does not recognize any form of separation or dichotomy between what is secular and what is religious; between the material and the spiritual; between the intellectual and moral. It stresses the need to moulding of a complete man and provides the balanced system based upon the concept of Tauhiid, unifying every aspect of his life under the concept of attesting to the Oneness of Allah. Therefore especially with regard to education, Islam's philosophy is unique and unsurpassed. Whereas in the past experience of the other religions where intellectual progress was only possible by 'secularism', Islam's success as the torch bearer of knowledge and civilization was because of the adherence ,of the Muslims to this total system of life. The main reason for the decline of the Muslims was when they begin to separate the wholesome teachings of Islam as a complete way and adopt the secularist thinking.

To do justice, it actually requires a much lengthier discourse on the subject specifically, but allow me to briefly summarise the approach of education just from the earlier mentioned three aspects that are necessary in Tauhiid - to show that stemming from this concept, Islam's philosophy of education is rooted.

(see also my * ADDENDUM to the Education of a Muslim – to be posted later)

Iiman (Faith/Conviction)

'iiman', which is usually translated as faith does not mean blind acceptance without a corresponding intellectual discernment. Islam stresses very much upon man's proper use of the gift of reason. But it does not encourage a purely intellectual acquisition devoid of any spiritual fulfillment or conviction. Rather, from the knowledge of certainty based on the revelation (Tauqifiiyah), we are required to confirm them with our faculties especially that of intellectual reasoning and by observing the signs and wonders of the whole creation until it develops into conviction. It is a gradual process of reinforcing ones awareness and belief and the Muslims are required to strive to strengthen this by acquiring all other knowledge. Thus the main subject which becomes necessary in the education of every Muslim is 'Usuulud-deen'- the basis of the Deen (theology), and the other important knowledge which becomes relevant, complementary and important are for example Astronomy, Geology, Anthropology, Biology, Natural Sciences ... etc. which would enhance conviction in Muslims of the Truth of his creed.

إِنَّ فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفِ ٱلَّيۡلِ وَٱلنَّہَارِ لَأَيَـٰتٍ۬

لِّأُوْلِى ٱلۡأَلۡبَـٰبِ

ٱلَّذِينَ يَذۡكُرُونَ ٱللَّهَ قِيَـٰمً۬ا وَقُعُودً۬ا وَعَلَىٰ جُنُوبِهِمۡ وَيَتَفَڪَّرُونَ

فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ

رَبَّنَا مَا خَلَقۡتَ هَـٰذَا بَـٰطِلاً۬ سُبۡحَـٰنَكَ فَقِنَا عَذَابَ ٱلنَّار

“Behold! in the creation of the heavens and the earth, and the alternation of Night and Day,― there are indeed Signs for men of understanding.―

Men who celebrate the praises of Allah standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (with the thought): "Our Lord! not for naught hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire.”

(Qur’an: Surah aa-li ‘Imran: 3: 190-191)

‘Amal (Correct Practices)

From an Hadith, we learnt from the Prophet Muhammad s.a.w. about the nature of iiman, thus :

"iiman is to be convinced in your heart (mind), and to express it in words and to manifest it in practice ('amal)"

(Reported by Muslim)

For man, ultimately, to function as he was created to function is the most sensible. The Creator, Who had prescribed the Way for man, enjoins him to adopt the path of Submission and Obedience (al-Islam). Thus, in a Muslim, iiman must correspond and be manifested with 'amal. Practice, for a Muslim is for a specific purpose - that of serving our Maker. Stemming from the concept of Unity of God, we see this vast creation as one whole in which man has been accorded with a special position and with it the responsibility as Allah's vicegerent on earth. This 'Amanah (Trust) is to be carried out in the best possible manner, guided by the whole teachings left behind by Allah's Final Messenger Muhammad s.a.w. Thus we see the growth of an outstanding world civilization spearheaded by the Muslims when they held fast to this concept that has benefitted all mankind. Alas, the world today is faced with so much turmoil because this Trust is betrayed. Man who does not adhere to the concept of Tauhiid, is experimenting with other ways with disastrous result - whereas the panacea for them is still to be found in the pristine teachings of Islam.

ظَهَرَ ٱلۡفَسَادُ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ بِمَا كَسَبَتۡ أَيۡدِى ٱلنَّاسِ لِيُذِيقَهُم

بَعۡضَ ٱلَّذِى عَمِلُواْ لَعَلَّهُمۡ يَرۡجِعُونَ

قُلۡ سِيرُواْ فِى ٱلۡأَرۡضِ فَٱنظُرُواْ كَيۡفَ كَانَ عَـٰقِبَةُ ٱلَّذِينَ

مِن قَبۡلُ‌ۚ كَانَ أَڪۡثَرُهُم مُّشۡرِكِينَ فَأَقِمۡ وَجۡهَكَ لِلدِّينِ

ٱلۡقَيِّمِ مِن قَبۡلِ أَن يَأۡتِىَ يَوۡمٌ۬ لَّا مَرَدَّ لَهُ ۥ مِنَ ٱللَّهِ‌ۖ يَوۡمَٮِٕذٍ۬

يَصَّدَّعُونَ مَن كَفَرَ فَعَلَيۡهِ كُفۡرُهُ ۥ‌ۖ وَمَنۡ عَمِلَ صَـٰلِحً۬ا

فَلِأَنفُسِہِمۡ يَمۡهَدُونَ لِيَجۡزِىَ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ

ٱلصَّـٰلِحَـٰتِ مِن فَضۡلِهِۦۤ‌ۚ إِنَّهُ ۥ لَا يُحِبُّ ٱلۡكَـٰفِرِينَ

“Mischief has appeared on land and sea because of (the meed) that the hands of men have earned that (Allah) may give them a taste of some of their deeds: in order that they may turn back (from Evil).

Say: "Travel through the earth and see what was the End of those before (you): most of them worshipped others besides Allah."

But set thou thy face to the right Religion, before there come from Allah the Day which there is no chance of averting: on that Day shall men be divided (in two).

Those who reject Faith will suffer from that rejection: and those who work righteousness will spread their couch (of repose) for themselves (in heaven):

That He may reward those who believe and work righteous deeds, out of His Bounty: for He loves not those who reject Faith.”

(Qur’an: Surah Rum: 30: 45)

Thus in ‘Amal, the important subject is the knowledge of the "Shari'ah" (literally means “the Way”) - which encompasses personal duties of Muslims; matters of family law; aspects pertaining to economic and social transactions; law for the establishment of order in society; distribution and utilization of wealth; administration of justice and government; international law .. etc. The other knowledge, which is complementary thus then becomes relevant and necessary, such as accountancy, medical sciences, environmental and physical sciences .... etc. which are required to fulfill the aim of “Shari’ah” – bringing benefits to mankind and removing every harm – in the most efficient manner possible, in accordance with our capabilities.

Ihsan (Best conduct/excellence)

As stated earlier, the Tauhiidal approach in education is towards the moulding of a complete man. Basically Islam stresses the potential goodness in the nature of man - "created in the best of mould." It also stresses the need for man to aspire towards perfection, if not he will be debased to become the lowest of the low. Thus having a certain conviction and establishing good upon the face of this world itself would be superfluous if the disposition (akhlaq) of man is not at the same time elevated. The western world today (and to a certain extent, imitated by the Eastern people too) is a paradox in that although the western 'modern' man has the technology towards conquering the outer space, he has not been able to conquer his passion and beastly desires. So much material advancement has been made and yet their world is faced with moral decay. Western man is covered with so much material comfort and yet his inner self is in turmoil, lacking that inner peace and tranquility. All of which indicate the shortcomings of their approach in education. Alas, these shortcomings too are being copied by the under-developed or developing countries in the East - unable to differentiate what are beneficial (admittedly there are many that the West can offer especially science & technology), and what are not beneficial (especially those decadent culture & sub-culture) that came with the transfer of technology.

Thus the aspect of Ihsan which is the third component of Tauhiid is primarily concern with the refinement of the disposition of man, dealing with the attitude and inner awareness of man. The Prophet Muhammad s.a.w. has stated :

"Al-Ihsan (righteousness and best conduct) is that you serve (worship) Allah as though you are seeing Him. Even though if you don't see Him you are convinced that He sees you"

(Hadith reported by Bukhary & Muslim)

Thus the branch of knowledge prescribed in the concept of education in Islam is "aI- 'ilmul-Akhlaq" -the science of the Disposition of man (more than mere Ethics)-, based upon the perfect model in the Holy Prophet Muhammad s.a.w.

لَّقَدۡ كَانَ لَكُمۡ فِى رَسُولِ ٱللَّهِ أُسۡوَةٌ حَسَنَةٌ۬ لِّمَن كَانَ

يَرۡجُواْ ٱللَّهَ وَٱلۡيَوۡمَ ٱلۡأَخِرَ وَذَكَرَ ٱللَّهَ كَثِيرً۬

"Ye have indeed in the Messenger of Allah a beautiful pattern (of conduct) for anyone whose hope is in Allah and the Final Day, and who engages much in the praise of Allah."

(Qur’an: Surah al-Ahzab: 40:21)

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ۬

"And thou (O Muhammad! standest) on an exalted standard of character."

(Qur’an: Surah al-Qalam: 68: 4)

Thus as can be seen, the system of education founded upon the concept of Tauhiid is the most profound, most excellent to produce the best of mankind. It is complete and balanced for it is based upon Divine Guidance and modeled after the Messenger of Allah, and that period in the history of mankind which produced that Unique Qur'anic generation- the "Khay-ra-Ummah" (best community).

صِبۡغَةَ ٱللَّهِ‌ۖ وَمَنۡ أَحۡسَنُ مِنَ ٱللَّهِ صِبۡغَةً۬‌ۖ وَنَحۡنُ لَهُ ۥ عَـٰبِدُونَ
“Say: Our life takes its) colour from Allah! And who could give a better colour (to life) than Allah? And it is He (alone ) Whom we worship.”

(Qur’an: Surah al-Baqarah: 2: 138)

WAY OF LIFE

As Muslims, our way of life is one i.e. “al-Islam”. We all belong to that single Universal Brotherhood of Islam, consisting of different and varied people united and bound by “al-Tauhiid”. It is that way of life which has been perfected and completed - based upon the Guidance of the Quran and the life example of Allah's Final Messenger Muhammad s.a.w. The sources of its teachings which are still available with us, enshrined in AI-Qur'an (Dustuu-runa - our constitution) and As-Sunnah (Oudwaa-tuna - our examplary model). What is now required of us is to strive to live it. For we, as people who have Faith in the Oneness of Allah, must heed His commandment:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱدۡخُلُواْ فِى ٱلسِّلۡمِ ڪَآفَّةً۬

وَلَا تَتَّبِعُواْ خُطُوَٲتِ ٱلشَّيۡطَـٰنِ‌ۚ إِنَّهُ ۥ لَڪُمۡ عَدُوٌّ۬ مُّبِينٌ۬

فَإِن زَلَلۡتُم مِّنۢ بَعۡدِ مَا جَآءَتۡڪُمُ ٱلۡبَيِّنَـٰتُ فَٱعۡلَمُوٓاْ

أَنَّ ٱللَّهَ عَزِيزٌ حَڪِيمٌ

"O ye who believe! enter into Islam whole-heartedly; and follow not the footsteps of the Evil One; for he is to you an avowed enemy.

If ye backslide after the clear (signs) have come to you, then know that Allah is Exalted in Power, Wise. "

(Qur’an: Surah al-Baqarah: 2: 208-209)

We are to always remember that this vast dominion of our existence belongs to Allah s.w.t., and that life is a test. To strive in Allah's Way is the only path to success as people who attest, that there is no god except Allah and Muhammad is the Messenger of Allah.

تَبَـٰرَكَ ٱلَّذِى بِيَدِهِ ٱلۡمُلۡكُ وَهُوَ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ

ٱلَّذِى خَلَقَ ٱلۡمَوۡتَ وَٱلۡحَيَوٰةَ لِيَبۡلُوَكُمۡ أَيُّكُمۡ أَحۡسَنُ عَمَلاً۬‌ۚ

وَهُوَ ٱلۡعَزِيزُ ٱلۡغَفُورُ

“Blessed be He (Allah) in Whose hands is Dominion: and He over all things Hath Power―

He Who created Death and Life, that He may try which of you is best in deed: and He is the Exalted in Might, Oft-Forgiving―”

(Qur’an : Surah al-Mulk: 67: 1-2)

WaAllaahu a'lam

MAY ALLAH GUIDES US ALL UPON THE RIGHT AND TRUE PATH, AND SUSTAINS US IN HIS MERCY AND EXALTS US UNTO THE COMPANY OF THOSE WHO ARE CLOSEST TO HIM.

WA-BIL-LA-HI TAU-FIQ-WAL HIDAA-YA WAS-SALAA-MU-'ALAYKUM-WARAH-MA-TULLAA-HI-WA-BARAKAA-TUH

***********************************************
Text prepared by : Ustaz Zhulkeflee Hj Ismail,

for "Konvensyiun Pelajar Islam 2
(1409H / 1988)" - (Al-Qur’an Centre, Singapore)
***********************************************

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1. “MUQADDIMAH” ISLAM: TAUHID, EDUCATION AND WAY OF LIFE. (Part I)

2008-08-01T07:29:00.000-07:00

Lecture notes by: Ustaz Zhulkeflee Hj Ismail.

(Original based on a paper written and presented in “Konvensyiun Pelajar Islam ke-2” (1409H/1988) held at Pertapis Al-Qur’an Centre, Singapore – organised by Permusi (Perstuan Muslimin Singapura). This write-up has been included in appendix of author’s “Beginners’ Manual on Islam – Textbook for new Muslim undergoing Fardhu ‘ain class”)

INTRODUCTION

Every thinking individual will have to address in himself certain fundamental questions about his existence; who is he? Why is he here, in this world? What is this existence all about? Where is he going to? In short, the ability for human to think and ponder necessitates him to search for meaning or raison d’être to his life. The meaning which is not confined just simply to the needs of food, clothing, shelter and procreation; but extends further and becomes the central basis for his every action, his very life.

ISLAMIC CONCEPT OF TAUHIID

The most profound meaning to this life which is in fact the universal truth is in the concept of attestation to the Oneness of God, referred to in the Arabic term “Tauhiid.” The recognition of which started with the history of mankind itself, propounded and reasserted throughout the ages by the prophets and messengers of God, until it blossomed and bloomed, and became established in “Al-Islam” as a perfect way of life (“Ad-Deen”) by the Last Messenger of God, Muhammad ibn ‘Abdullah s.a.w.

Tauhiid is the very essence, the lifeblood and living force of the religion of Islam. It is the basis from which the rest of its teachings spring forth. It was inculcated from the beginning of the first thirteen years in Prophet Muhammad’s s.a.w. early mission, and was the living force to the successes of the Muslims, until its culmination into perfection and completion.

ٱلۡيَوۡمَ يَٮِٕسَ ٱلَّذِينَ كَفَرُواْ مِن دِينِكُمۡ فَلَا تَخۡشَوۡهُمۡ وَٱخۡشَوۡنِ‌ۚ

ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِى وَرَضِيتُ

لَكُمُ ٱلۡإِسۡلَـٰمَ دِينً۬ا‌ۚ

This day have those who reject Faith given up all hope of your religion: yet fear them not but fear Me.
This day have I perfected your religion for you, completed my favour upon you, and have chosen for you ‘al-Islam’ as your religion.
(Qur’an: Surah al-Ma-idah: 5: 4)

The whole message of this concept, from which Islam is founded is simply but concisely expressed in the Kalimah (word):

لا إِلـهَ إِلاّ اللهُ

LAA-ILAA-HA IL-LALLAAH

(There is no god except Allah)

“Tauhiid” is the belief in the Absolute Oneness of God, Who is the Creator, Preserver, Sustainer and Nourisher of all creations. “Allah” (proper noun or name for God, in the Arabic) is Unique and only One. There is no other god except Allah. He does not have partners nor does He share His Divinity with anything or anyone. He alone is Lord and Master of the Universe and all that is contained in it are His. Nothing moves without His knowledge and His permission. He is the source of all existence. He has created mankind and has accorded fo each human being a fixed period of life in this world. He has given human, organs and faculties and has created the earth and all other things for the benefit of human.

Through His messengers and prophets, He reveals the knowledge of Himself, and the purpose of man’s creation. To help mankind to achieve that purpose, He prescribes certain codes for living which is the correct way of life. A code of life which is practical and achievable; and in harmony with the Reality (Haqiqah). Allah has also given man freedom of choice as to whether or not to follow and adopt this code as the actual basis of his life. With this freedom, mankind shall be responsible for the choice he made. And all the messengers of Allah have forewarned mankind of the Day of Requital and have repeatedly reminded mankind of the ultimate destination of this life in the Hereafter.

It is not enough for a person to say that he believes in One God. Many idolaters will tell you that they actually believe that there is only one supreme God. Yet they take on other things as gods. Islam teaches that in Tauhiid – believing in the Oneness of Allah, a person must not only acknowledge the fact that the Creator, Allah is One, but also that it is Allah alone that deserves to be worshipped and served. And the believer has to show and express this (faith) belief in his deeds and words, throughout his life.

In Islam, worship or serving Allah is called “ ‘ibaadah” and has a wide meaning. This term is derived from the word " 'abd" - meaning "slave". It is thus, not restricted only to rituals of prayers and devotions but includes servitude to Allah in every aspect of our life. Therefore a believer’s life is an acknowledgement of his belief that he worships none except Allah and shows it by obedience to the laws given by Allah. A Muslim strives to do all that which Allah has commanded and refrain from all that which Allah has forbidden; by following the complete code of life that was brought and established by the Last and Final Messenger of Allah, Muhammad ibn ‘Abdillah s.a.w. Thus the Kalimah of Tauhiid is followed by the Kalimah:

مُحَمَّدٌ رَسُولَ ٱللَّهِ

MUHAM-MADUR RA-SUU-LULLAAH

Muhammad is the Messenger of Allah.

Therefore the concept of Tauhiid is the essence of the teaching of Islam which motivates a Muslim to strive towards becoming a true Muslim. With this concept of Tauhiid, it develops the Muslim towards a higher level of consciousness, righteousness and piety – in his relationship with Allah, with himself and with the rest of creation – as the obedient and faithful servant and representative of Allah on this earth.

To implement Tauhiid (the attestation in the Oneness of Allah) there are three (3) important aspects that have to be realized and established, as taught by Prophet Muhammad s.a.w.:

[1] Aspect of Practice – ‘Amal – which constitute ‘obedience and submission’ i.e. “Islam”.

[2] Aspect of Belief and Conviction- “iiman”.

[3] Aspect of Righteousness or Best Conduct – “ihsan”.

All three constitute the aspects that every Muslim should fulfil. One without the other is insufficient to truly realise the concept of attesting to the Oneness of Allah. For there cannot be obedience without faith; faith without obedience is meaningless; and faith and obedience must lead to best and righteous conduct – of a Muslim who truly submits to the will of Allah.

وَأُدۡخِلَ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ جَنَّـٰتٍ۬ تَجۡرِى مِن

تَحۡتِہَا ٱلۡأَنۡہَـٰرُ خَـٰلِدِينَ فِيہَا بِإِذۡنِ رَبِّهِمۡ‌ۖ تَحِيَّتُہُمۡ فِيہَا سَلَـٰمٌ

أَلَمۡ تَرَ كَيۡفَ ضَرَبَ ٱللَّهُ مَثَلاً۬ كَلِمَةً۬ طَيِّبَةً۬ كَشَجَرَةٍ۬ طَيِّبَةٍ

أَصۡلُهَا ثَابِتٌ۬ وَفَرۡعُهَا فِى ٱلسَّمَآءِ

تُؤۡتِىٓ أُڪُلَهَا كُلَّ حِينِۭ بِإِذۡنِ رَبِّهَا‌ۗ وَيَضۡرِبُ ٱللَّهُ

ٱلۡأَمۡثَالَ لِلنَّاسِ لَعَلَّهُمۡ يَتَذَڪَّرُونَ

“But those who believe and work righteousness will be admitted to Gardens beneath which rivers flow to dwell therein for aye with the leave of their Lord: Their greeting therein will be: "Peace!"

Seest thou not how Allah sets forth a parable?― a goodly Word like a goodly tree, whose root is firmly fixed, and its branches (reach) to the heavens― It brings forth its fruit at all times, by the leave of its Lord. So Allah sets forth parables for men, in order that they may receive admonition.”

(Qur’an: Surah Ibrahim: 14: 23-25)

(to read my elaboration on the parable of the 'good word' in the above verses - click here)

........... (to be continued, insha Allah).

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ALLAH S.W.T. REVELATION - "SURAH AL-IKHLAS (TAUHIID)"

2008-07-26T09:09:00.000-07:00

سُوۡرَةُ الإخلاص

-
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

قُلۡ هُوَ ٱللَّهُ أَحَدٌ

ٱللَّهُ ٱلصَّمَدُ

لَمۡ يَلِدۡ وَلَمۡ يُولَدۡ

وَلَمۡ يَكُن لَّهُ ۥ ڪُفُوًا أَحَدُۢ

"Say: 'He is Allah, the Absolute One.

Allah is the Eternal, the Most besought of all *,

He begets not, and neither is He begotten;

And there is nothing that could be compared to Him."

(Qur'an: Surah al-ikhlas: 112: 1-4)

* the original Arabic word "as-somad - ٱلصَّمَدُ " means "the Eternal, the Uncaused Cause of all being" is therefore applied to God alone. It comprises the concepts of the Primary Cause and eternal, independent Being; and also the idea that everything existing or conceiveable goes back to Him as its source and is therefore dependent on Him for its beginning as ell as for its continued existence.

From Tafsir ibn Katsir:

The Reason for the Revelation of this Surah

Imam Ahmad recorded from Ubayy bin Ka`b that the idolators said to the Prophet, "O Muhammad! Tell us the lineage of your Lord.'' So Allah revealed:

[قُلْ هُوَ اللَّهُ أَحَدٌ - اللَّهُ الصَّمَدُ - لَمْ يَلِدْ وَلَمْ يُولَدْ - وَلَمْ يَكُنْ لَّهُ كُفُواً أَحَدٌ ]

(Say: "He is Allah, One. Allah He begets not, nor was He begotten. And there is non comparable to Him.'') Similar was recorded by At-Tirmidhi and Ibn Jarir and they added in their narration that he said,

[الصَّمَدُ]

"(As-Samad) is One Who does not give birth, nor was He born, because there is nothing that is born except that it will die, and there is nothing that dies except that it leaves behind inheritance, and indeed Allah does not die and He does not leave behind any inheritance.

[وَلَمْ يَكُنْ لَّهُ كُفُواً أَحَدٌ ]

(And there is none comparable to Him.) This means that there is none similar to Him, none equal to Him and there is nothing at all like Him.'' Ibn Abi Hatim also recorded it and At-Tirmidhi mentioned it as a Mursal narration. Then At-Tirmidhi said, "And this is the most correct.''

A Hadith on its Virtues

Al-Bukhari reported from `Amrah bint `Abdur-Rahman, who used to stay in the apartment of `A'ishah, the wife of the Prophet , that `A'ishah said, "The Prophet sent a man as the commander of a war expedition and he used to lead his companions in prayer with recitation (of the Qur'an). And he would complete his recitation with the recitation of `Say: He is Allah, One.' So when they returned they mentioned that to the Prophet and he said,

«سَلُوهُ لِأَيِّ شَيْءٍ يَصْنَعُ ذَلِكَ؟»

(Ask him why does he do that.) So they asked him and he said, `Because it is the description of Ar-Rahman (the Most Compassionate, God) and I love to recite it. So the Prophet said,

«أَخْبِرُوهُ أَنَّ اللهَ تَعَالَى يُحِبُّه»

(Inform him that Allah the Most High loves him.)'' This is how Al-Bukhari recorded this Hadith in his Book of Tawhid. Muslim and An-Nasa'i also recorded it. In his Book of Salah, Al-Bukhari recorded that Anas said, "A man from the Ansar used to lead the people in prayer in the Masjid of Quba'. Whenever he began a Surah in the recitation of the prayer that he was leading them, he would start by reciting `Say: He is Allah, One' until he completed the entire Surah. Then he would recite another Surah along with it (after it). And used to do this in every Rak`ah. So his companions spoke to him about this saying; `Verily, you begin the prayer with this Surah. Then you think that it is not sufficient for you unless you recite another Surah as well. So you should either recite it or leave it and recite another Surah instead.' The man replied, `I will not leave it off. If you want me to continue leading you (in prayer), I will do this; and if you all do not like it, I will leave you (i.e., I will stop leading you).' They used to consider him to be of the best of them to lead them in prayer and they did not want anyone else to lead them other than him. So, when the Prophet came they informed him of this information and he said,

«يَا فُلَانُ، مَا يَمْنَعُكَ أَنْ تَفْعَلَ مَا يَأْمُرُكَ بِهِ أَصْحَابُكَ،

وَمَا حَمَلَكَ عَلَى لُزُوم هَذِهِ السُّورَةِ فِي كُلِّ رَكْعَةٍ؟»

(O so-and-so! What prevents you from doing what your companions are commanding you to do, and what makes you adhere to the recitation of this Surah in every Rak`ah) The man said, `Verily, I love it.' The Prophet replied,

«حُبُّكَ إِيَّاهَا أَدْخَلَكَ الْجَنَّة»

(Your love of it will cause you to enter Paradise.) This was recorded by Al-Bukhari, with a disconnected chain, but in a manner indicating his approval.

A Hadith that mentions this Surah is equivalent to a Third of the Qur'an

Al-Bukhari recorded from Abu Sa`id that a man heard another man reciting

[قُلْ هُوَ اللَّهُ أَحَدٌ ]

(Say: "He is Allah, One.'') and he was repeating over and over. So when morning came, the man went to the Prophet and mentioned that to him, and it was as though he was belittling it. The Prophet said,

«وَالَّذِي نَفْسِي بِيَدِهِ إِنَّهَا لَتَعْدِلُ ثُلُثَ الْقُرْآن»

(By He in Whose Hand is my soul, verily it is equivalent to a third of the Qur'an.) Abu Dawud and An-Nasa'i also recorded it. Another Hadith Al-Bukhari recorded from Abu Sa`id, may Allah be pleased with him, that the Messenger of Allah said to his Companions,

«أَيَعْجِزُ أَحَدُكُمْ أَنْ يَقْرَأَ ثُلُثَ الْقُرْآنِ فِي لَيْلَةٍ؟»

(Is one of you not able to recite a third of the Qur'an in a single night) This was something that was difficult for them and they said, "Which of us is able to do that, O Messenger of Allah'' So he replied,

«اللهُ الْوَاحِدُ الصَّمَدُ ثُلُثُ الْقُرْآن»

("Allah is the One, As-Samad'' is a third of the Qur'an.) Al-Bukhari was alone in recording this Hadith.

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Beautiful nasheed : "No God but Allah" by Alafasy - English Translation

2008-07-21T22:48:00.000-07:00

( CLICK HERE TO YOU-TUBE VIDEO )

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God according to Islam - through Ameerul Mu'mineeen Imam 'Ali (AS) video w/ English subs

2008-07-21T12:04:00.000-07:00

To view the above Video click (here)
Another is an excerpt from 'Nahjul Balaghah':
HIS SERMON 1
(quote is only portion of the beginning of longer sermon)

In this sermon he recalls the creation of Earth and Sky and the birth of Adam.
-------------------------------
الحَمْدُ للهِ الَّذَي لاَ يَبْلُغُ مِدْحَتَهُ القَائِلُونَ، وَلاِ يُحْصِي نَعْمَاءَهُ العَادُّونَ،
ولاَ يُؤَدِّي حَقَّهُ الُمجْتَهِدُونَ، الَّذِي لاَ يُدْركُهُ بُعْدُ الهِمَمِ،
وَلاَ يَنَالُهُ غَوْصُ الفِطَنِ، الَّذِي لَيْسَ لِصِفَتِهِ حَدٌّ مَحْدُودٌ،
وَلاَ نَعْتٌ مَوْجُودٌ، وَلا وَقْتٌ مَعْدُودٌ، وَلا أَجَلٌ مَمْدُودٌ. ا

Praise is due to Allah whose worth cannot be described by speakers, whose bounties cannot be counted by calculators and whose claim (to obedience) cannot be satisfied by those who attempt to do so, whom the height of intellectual courage cannot appreciate, and the divings of understanding cannot reach; He for whose description no limit has been laid down, no eulogy exists, no time is ordained and no duration is fixed.
He brought forth creation through His Omnipotence, dispersed winds through His Compassion, and made firm the shaking earth with rocks.
أَوَّلُ الدِّينِ مَعْرِفَتُهُ، وَكَمَالُ مَعْرِفَتِهِ التَّصْديقُ بِهِ،
وَكَمَالُ التَّصْدِيقِ بِهِ تَوْحِيدُهُ، وَكَمَالُ تَوْحِيدِهِ الاْ
خْلاصُ لَهُ، وَكَمَالُ الاْ خْلاصِ لَهُ نَفْيُ الصِّفَاتِ عَنْهُ
لِشَهَادَةِ كُلِّ صِفَة أَنَّها غَيْرُ المَوْصُوفِ، وَشَهَادَةِ كُلِّ
مَوْصُوف أَنَّهُ غَيْرُ الصِّفَةِ، فَمَنْ وَصَفَ اللهَ سُبْحَانَهُ فَقَدْ قَرَنَهُ،
وَمَنْ قَرَنَهُ فَقَدْ ثَنَّاهُ،وَمَنْ ثَنَّاهُ فَقَد جَزَّأَهُ، وَمَنْ جَزَّأَهُ فَقَدْ جَهِلَهُ،
وَمَنْ جَهِلَهُ فَقَدْ أشَارَ إِلَيْهِ،
وَمَنْ أشَارَ إِلَيْهِ فَقَدْ حَدَّهُ، وَمَنْ حَدَّهُ فَقَدْ عَدَّهُ،
وَمَنْ قَالَ: «فِيمَ» فَقَدْ ضَمَّنَهُ، وَمَنْ قَالَ: «عَلاَمَ؟» فَقَدْ أَخْلَى مِنُهُ.
كائِنٌ لاَ عَنْ حَدَث، مَوْجُودٌ لاَ عَنْ عَدَم، مَعَ كُلِّ شَيْء لاَ
بِمُقَارَنَة، وَغَيْرُ كُلِّ شيء لا بِمُزَايَلَة، فَاعِلٌ لا بِمَعْنَى
الْحَرَكَاتِ وَالاْلةِ، بَصِيرٌ إذْ لاَ مَنْظُورَ إلَيْهِ مِنْ
خَلْقِهِ، مُتَوَحِّدٌ إذْ لاَ سَكَنَ يَسْتَأْنِسُ بهِ وَلاَ يَسْتوْحِشُ لِفَقْدِهِ.

The foremost in religion is the acknowledgement of Him, the perfection of acknowledging Him is to testify Him, the perfection of testifying Him is to believe in His Oneness, the perfection of believing in His Oneness is to regard Him Pure, and the perfection of His purity is to deny Him attributes, because every attribute is a proof that it is different fromthat to which it is attributed and everything to which something is attributed is different from the attribute.
Thus whoever attaches attributes to Allah recognises His like, and who recognises His like regards Him two; and who regards Him two recognises parts for Him; and who recognises parts for Him mistook Him; and who mistook Him pointed at Him; and who pointed at Him admitted limitations for Him; and who admitted limitations for Him numbered Him.

Whoever said in what is He, held that He is contained; and whoever said on what is He held He is not on something else. He is a Being but not through phenomenon of coming into being. He exists but not from non-existence. He is with everything but not in physical nearness.He is different from everything but not in physical separation.

He acts but without connotation of movements and instruments. He sees even when there is none to be looked at from among His creation. He is only One, such that there is none with whom He may keep company or whom He may miss in his absence.
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Footnotes:
1. فَطَرَ الخلائقَ: ابتدعها على غير مثال سبق.
2. وَتّدَ ـ بالتشديد والتخفيف ـ : ثبّت.
3. ميَدان أرضه: تحرّكها بتمايل
4. لاعن حَدَث: لا عن إيجاد موجد.
5. المزايلة: المفارقة والمباينة.

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MASJID-IL-HARAM, MAKKAH : past,present & future (2010)

2008-07-21T11:00:00.000-07:00

ٱلۡحَجُّ أَشۡهُرٌ۬ مَّعۡلُومَـٰتٌ۬‌ۚ فَمَن فَرَضَ فِيهِنَّ ٱلۡحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِى

ٱلۡحَجِّ‌ۗ وَمَا تَفۡعَلُواْ مِنۡ خَيۡرٍ۬

يَعۡلَمۡهُ ٱللَّهُ‌ۗ وَتَزَوَّدُواْ فَإِنَّ خَيۡرَ ٱلزَّادِ ٱلتَّقۡوَىٰ‌ۚ وَٱتَّقُونِ يَـٰٓأُوْلِى ٱلۡأَلۡبَـٰبِ

لَيۡسَ عَلَيۡڪُمۡ جُنَاحٌ أَن تَبۡتَغُواْ فَضۡلاً۬ مِّن رَّبِّڪُمۡ‌ۚ فَإِذَآ أَفَضۡتُم مِّنۡ عَرَفَـٰتٍ۬ فَٱذۡڪُرُواْ

ٱللَّهَ عِندَ ٱلۡمَشۡعَرِ ٱلۡحَرَامِ‌ۖ

وَٱذۡڪُرُوهُ كَمَا هَدَٮٰڪُمۡ وَإِن ڪُنتُم مِّن قَبۡلِهِۦ لَمِنَ ٱلضَّآلِّينَ

ثُمَّ أَفِيضُواْ مِنۡ حَيۡثُ أَفَاضَ ٱلنَّاسُ وَٱسۡتَغۡفِرُواْ ٱللَّهَ‌ۚ إِنَّ ٱللَّهَ غَفُورٌ۬ رَّحِيمٌ۬

"For Hajj are the months well known. If anyone undertakes that duty therein let there be no obscenity nor wickedness nor wrangling in the Hajj. And whatever good ye do (be sure) Allah knoweth it. And take a provision (with you) for the journey, but the best of provisions is right conduct. So fear Me, O ye that are wise.!

It is no crime in you if ye seek of the bounty of your Lord (during Pilgrimage). Then when ye pour down from (Mount) Arafat, celebrate the praises of Allah at the Sacred Monument, and celebrate His praises as He has directed you, even though before this, ye went astray.

Then pass on at a quick pace from the place whence it is usual for the multitude so to do and ask for Allah's forgiveness. For Allah is Oft Forgiving Most Merciful. "

(Qur'an: Surah al-Baqarah: 2: 197-199)

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