A Description of how to perform disbelief in Taghut


After we have now learnt about what Tāghūt is and what its means, we must know how to make Kufr in them; so that each and every one of us can judge whether we are those who truly make disbelief in Tāghūt or are amongst the false claimants. To make Kufr in Tāghūt is not simply a wish nor a claim of the tongue without any signs or actions; it can only be achieved by performing disbelief in Kufr by one’s belief, by one’s speech and by one’s actions at the same time.

Kufr bit Tāghūt by Aqeedah

It is by holding enmity, hatred and detest to the Kufr in one’s heart; and to believe that that Tāghūt and whatever worships him are disbelievers. One must believe such and there can be no excuse for one’s heart, since the realms of the heart and its belief cannot be forcibly changed by any person. His belief is between him and Allah (swt) and cannot be interfered or encroached by any one. Consequently, there is no excuse of compulsion for the one who believes in Kufr or who is pleased with a Tāghūt since compulsion is an excuse for the apparent actions and not for the inner beliefs. This matter every single person who calls himself a Muslim must do it as the opposite of it means that he is happy with Kufr; and is happy with the Tāghūt’s crimes and Kufr. There is no disagreement that the one who is pleased with Kufr is a Kaafir (disbeliever).

Kufr bit Tāghūt by Speech

This can only be by declaring Takfeer (excommunication) upon the Tāghūt by one’s tongue. One must also declare disassociation from it (the Tāghūt), it’s religion, followers and worshippers. One must also expose why such a Taahgout is upon falsehood and disbelief. As Allah (swt) says in the Qur’an,

 “Say O disbelievers!” [al-Kaafiroun]

One must use clear language when facing the Tāghūt without lessening or twisting the reality these Tawagheet are in. One should declare, ‘O disbelievers! O mushrikeen! O Criminals!’ Allah (swt) also said,

 “There is for you an excellent example (to follow) in Abraham and those with him, when they said to their people: ‘We dissociate ourselves from you and of whatever you worship besides Allah. We have rejected (kafarna) you all, and there has arisen, between us and you, enmity and hatred for ever – unless you believe in Allah alone.” [al-Mumtahina 60:4]

In what has Allah (swt) specified that Ibraheem (as) and those with him are an excellent example for us? Regarding what they said to their people and the Tawagheet who were worshipped besides Allah (swt) – we are free from you, from your religion and from your Tawagheet… we have disbelieved in you and what you worship besides Allah (swt)… and between us and yourselves there is enmity and hatred forever. This last statement is the clear and announced purpose, a continuing enmity (one of the body and inner belief) which cannot be abated or reduced except by one condition, that being for the people to reject all the false deities and Tawagheet worshipped besides Allah (swt) and to surrender to Allah (swt) alone.

Similarly, Allah (swt) said regarding Ibraheem (as),

 “Behold! Abraham said to his father and his people: ‘I indeed free myself of what you worship. (I worship) only Him Who made me, and He will certainly guide me.’” [Surah az-Zukhruf 43:26]

This is the true religion of Ibraheem (as). All those who claim to follow Ibraheem (as) path and religion must fulfil it the same way he (as) did and say such words and speech. Whoever rejects such a way except the one who has no mind as Allah (swt) has described them,

 “And who turns away from the religion of Abraham but such as debase their souls with folly?” [Al-Baqara 2:130]

In a hadith related by Mua’wiyah bin Hayda who said,

“I said to the Prophet (saw), ‘O Prophet of Allah! What did Allah (swt) send you with to us?’ He (saw) replied, ‘With Islam’. I said, ‘And what are the signs of Islam?’ He (saw) said, ‘To say: I have surrendered myself to Allah (swt) the most High and I have forgone everything else; to establish the prayer and to pay the alms; a Muslim to another Muslim is sacred; and they help one another…” [Sunan An-Nisa’i, Hadith no. 2408]

When the Prophet (saw) said, ‘I have forgone everything else’ this means that they have given up all forms of shirk and worshipping of the Tawagheet besides Allah (swt). So one of the signs which affirms one’s Islam is to say clearly and without any hesitation to all the Tawagheet upon the earth, ‘we have rejected you and we do not worship you.’

Ibn Taymiyyah commented,

“A person cannot be Muwahid except by rejecting Ash-Shirk and declaring disassociation to it and to declare Takfeer upon the one who falls into Shirk.”

Kufr bit Tāghūt by Actions

This can only occur by withdrawing from and avoiding the Tāghūt and fighting it and its supporters. And not to take them as friends or supports as Allah (swt) says,

 “Those who eschew the Tāghūt, and fall not into its worship, and turn to Allah (swt), for them is Good News: so announce the Good News to My Servants.” [Surah Az-Zumar 39:16]

And Allah (swt) has said,

 “And fight the leaders of Kufr” [Surah At-Tauba 9:12]

All the leaders of Kufr are Tawagheet. Allah (swt) says,

 “O ye who believe! fight the unbelievers who gird you about, and let them find firmness in you” [Surah At-Tauba 9:123]

And Allah (swt) says,

 “O ye who believe! Take not for friends unbelievers rather than believers.” [Surah An-Nisa 4:144]

And Allah (swt) has said,

 “And whoever makes allegiance with them is of them.” [Surah Al-Maida 5:51]

And Allah (swt) has said,

 “O ye who believe! Take not my enemies and yours as friends (or protectors), offering them (your) love, even though they have rejected the Truth that has come to you” [Surah Al-Mumtahina 60:1]

These are but few of the plentiful verses found in the Qur’an which teach us and describe how one should make Kufr bit Tāghūt by speech and actions.


We have described how one should go about making Kufr bit Tāghūt by speech, actions and in the heart; whoever performs Kufr bit Tāghūt in this fashion in its entirety without any deficiency, he is the one who has attained the condition of performing Kufr bit Tāghūt in its true form. Whoever does not fulfil this condition in the way we have mentioned has not declared Kufr bit Tāghūt even if he repeats this on his tongue over a thousand times!

The most surprising people are those people who claim that they make Kufr bit Tāghūt and are sickened to be considered worshippers of Tāghūt. However at the same time you find such persons making allegiance with the Tāghūt, whether by actions or speech, and they defend them and fight on their behalf, entering into their service and armies and attending to them for arbitration. Some of them even fight and have enmity towards the Muwahideen because of the Tawagheet. Those sorts have not realised the true meaning of Kufr bit Tāghūt even if they claim otherwise. Their reality denies and refutes their false claims.

Effective Ways of Attaining Righteousness and Success


In line with the concept of righteousness, Allâh guides us through the Qur’ân and the Sunnah as to how we may effectively attain righteousness and success.  The various ways of attaining righteousness and success are effective because they come from Allâh and His Messenger (ﷺ). In other words, they emanate from divine sources, which are the best guidance[1].  They serve as the most effective ways of attaining  righteousness and success.  Some of these are as follows:

  1. Acquiring knowledge of Islâm (i.e., the Qur’ân and the Sunnah)

“He grants wisdom to whom He pleases; and he to whom wisdom is granted receives indeed a benefit overflowing; but none will grasp the Message but men of understanding.”    (Qur’ân 2: 269)

“Allâh bears witness that none has the right to be worshipped but He, and the angels, and those having knowledge (also bear witness to this); (He is always) maintaining His Creation in justice.  None has the right to be worshipped but He, the Almighty the All Wise.  (Qur’ân 3:18)

Is then one who does know that, that which has been Revealed unto you from your Rabb is the Truth, like the one who is blind?  It is those who are endowed with understanding that receive admonition;  those who fulfill the Covenant of Allâh and fail not in their plighted word; those who join together those things, which Allâh has commanded to be joined, hold their Rabb in awe, and fear the terrible reckoning; those who patiently persevere, seeking the countenance of their Creator; establish regular prayers, spend out of (the gifts) We have bestowed for their sustenance, secretly and openly; and turn off Evil with good: for such there is the final attainment of the (eternal) Home.  Gardens of perpetual bliss: they shall enter there as well as the righteous among their fathers, their spouses and their offspring and angels shall enter unto them from every gate (with the salutation) “Peace unto you for  that  you persevered in patience!  Now how excellent is the final Home!”  (Qur’ân 13:19-24)

“…Say: “Are those equal, those who know and those who do not know?”   It is those who are endowed with understanding that receive admonition.”   (Qur’ân 39:9)

 “Only those who have knowledge among His slaves that fear Allâh…”   (Qur’ân 35:28).

“As for those who fear their Rabb Unseen, for them is Forgiveness and a great Reward.”  (Qur’ân 67:12)

“…Allâh will raise up, to (suitable) ranks (and degrees), those of you who believe and have been granted Knowledge.  And Allâh is well-acquainted with all you do.”    (Qur’ân 58:11)

Narrated ‘Abdur Rahman bin Abi Bakra’s father … The Prophet said: “If Allah wants to do good to a person, he makes him comprehend the religion and of course knowledge is attained by learning.”  (Bukhari 1/67)

Anas ibn Malik narrated that Allâh’s  Messenger (ﷺ)  said,  “One who goes out to search for knowledge is (devoted) to the cause of Allâh till he returns.”     (Tirmidhi  220)

Abu Humamah Al- Bahili  narrated that mention was made to Allâh’s Messenger (ﷺ) of two persons: the one being a devout, and the other being a scholar. Thereupon Allâh’s Messenger (ﷺ) said, “The superiority of the scholar over the devout is like my superiority over one who is of the lowest rank amongst you. Then Allâh’s Messenger (ﷺ) said, “Verily (for the scholars) Allâh and His angels, the dwellers of the Heavens and of the Earth, even an ant in its hole and fish (in the depth of water) invoke blessings on one who teaches people goodness.”    (Tirmidhi 213)

  1. Belief (Faith) in Allâh and affirmation of His Oneness:

“This is the Guidance of Allâh with which He guides whomsoever He will of His slaves. But if they had joined in worship others with Allâh, all that they used to do would have been of no benefit to them.”   (Qur’ân 6:88)

“Say: ‘I am but a man like yourselves (but) the inspiration has come to me that your Allâh is one Allâh: whoever expects to meet his Rabb (Cherisher and Sustainer) let him work righteousness and in the worship of his Rabb (Cherisher and Sustainer) admit no one as partner.”    (Qur’ân 18:110)

“And indeed it has been revealed to you (O Muhammad), as it was to those (Allâh’s Messengers) before you: If you join others in worship with Allâh, (then) surely (all) your deeds will be in  vain, and you will certainly be among the losers.”    (Qur’ân 39:65)

Anas ibn Malik narrated  that the Prophet  said, “Whoever said ‘La ilaha illa-Allâh’ (‘None has the right to be worshipped but Allâh’) and has in his heart good (faith) equal to the weight of a barley grain, will be taken out of hell. And whoever said ‘La ilaha ila-Allâh’ (‘None has the right to be worshipped but Allâh’) and has in his heart good (faith) equal to the weight of a wheat grain, will be taken out of hell. And whoever said ‘La ilaha ila-Allâh’ (‘None has the right to be worshipped but Allâh’) and has in his heart good (faith) equal to the weight of an atom, or a small ant, will be taken out of hell. (Bukhâri 1/42)

  1. Following Allâh’s Way (i.e., Islâm)

“Verily this is My Way leading straight. Follow it: follow not (other) paths.  They will scatter you about from His (great) path. Thus He does command you that you may be righteous.”    (Qur’ân 6:153)

“But Allâh does call to the Home of Peace: He does guide whom He pleases to a Way that is straight. To those who do right is a goodly (reward) Yea, more (than in measure)!  No darkness or shame shall cover their faces! They are Companions of the Garden; they will abide therein (for aye)!”   (Qur’ân 10:25-26)

Allâh’s Messenger (ﷺ) said, “Whoever gives two kinds (of things or property) in charity for Allâh’s cause, will be called from the gates of Paradise and will be addressed, ‘O slaves of Allâh! Here is prosperity.’  So, whoever was amongst the people who used to offer their prayers, will be called from the gate of the prayer; and whoever was amongst the people who used to participate in Jihad, will be called from the gate of Jihad; and whoever was amongst those who used to observe fasts, will be called from the gate of Ar-Raiyan; whoever was amongst those who used to give in charity, will be called from the gate of charity.”  Abu Bakr said, “Let my parents be sacrificed for you, O Allâh’s Messenger (ﷺ)! No distress or need will befall him who will be called from those gates. Will there be any one who will be called from all these gates?”  The Prophet replied, “Yes, and I hope you will be one of them.”  (Bukhâri 3/121)

It is narrated on the authority of Abu Ayyub that a man came to the Prophet and said: “Direct me to a deed which draws me near to Paradise and takes me away from the Fire (of Hell).”  Upon this he (the Prophet ) said: “You worship Allâh and never associate anything with Him, establish prayer, and pay Zakat, and do good to your kin.”  When he turned his back, the Messenger of Allâh remarked: “If he adheres to what he has been ordered to do, he would enter Paradise.” (Muslim 1/13)

  1. Worshipping Allâh

“O you people! Worship your Guardian Allâh, Who created you and those who came before you that you may become righteous.”     (Qur’ân 2:21)

  1. Obedience, fear and hope in Allâh

“It is not righteousness that you enter the houses from the back, but the righteous man is He who fears Allâh, Obeys His order and keeps away from What He has forbidden. So, enter houses through the proper doors.”      (Qur’ân 2:189)

Only those who believe in Our Signs, who when they are recited to them fall down in adoration, and celebrate the praises of their Rabb (only God and Sustainer),  nor are they (ever) puffed up with pride.  They forsake their beds of sleep, the while they call on their Rabb (only God and Sustainer), in  Fear and Hope.  And they spend (in charity) out of the sustenance which We have bestowed on them. Now no person knows what delights of the eye are kept hidden (in reserve) for them as a reward for their (good) Deeds.  Is then the man who believes no better than the man who is rebellious and wicked?  Not equal are they.  For those who believe and do righteous deeds are Gardens as hospitable Homes, for their (good) deeds.  (Qur’ân 32:15-19)

And those who feared their Rabb (Cherisher and Sustainer) will be led to the Garden in groups: until behold,  they arrive there; its gates will be opened; and its Keepers will say: `Peace be upon you! Well have you done!    Enter you here, to dwell therein.’  They will say: `Praise be to Allâh,  Who has truly  fulfilled His  promise  to us, and has given us  (this) land in  heritage: we can dwell in the Garden as we will: how excellent a reward for those who work (righteousness)!’ And you wilt see the angels surrounding the Throne (Divine) on all sides, singing Glory and Praise to their Rabb. The Decision between them (at Judgment) will be in (perfect) justice, and the cry (on all sides) will be, `Praise be to Allâh, the Rabb of the Worlds!’    (Qur’ân 39:73-75)

  1. Following the Qur’an

 “Follow (O mankind!) the revelation given unto you from your Rabb (only God and Sustainer), and follow not, as friends or protectors, other than Him. And this is a Book which We have revealed as a blessing: so follow it and be righteous, that you may  receive mercy.”    (Qur’ân 6:155)

  1. Obedience to Prophet Muhammad and/or following his Sunnah

“… Yet you (O Muhammad) were sent as a Mercy from your Rabb to give warning to a people to whom no Warner had come before you in order that they may receive admonition.”   (Qur’ân 28:46)

“Say: ‘If you do love Allâh follow me: Allâh will love you and forgive you your sins for Allâh is Oft-Forgiving Most Merciful.’”  (Qur’ân 3:31)

“But no, by your Rabb, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.”   (Qur’ân  4:65)

“Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (Scriptures); in the Torah and the Gospel; for he commands them what is just and forbids them what is evil.  He allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure).  He releases them from their heavy burdens and from the yokes that are upon them.  So it is those who believe in him, honor him, help him, and follow the Light which is sent down with him, it is they who will prosper.”    (Qur’ân 7: 157)

 “Indeed in Allâh’s Messenger (ﷺ) (Muhammad) you have an excellent example to follow for him who hopes in (meeting with) Allâh and the Last Day, and remembers Allâh much.”    (Qur’ân 33:21)

Abu Hurairah  narrated that he heard Allâh’s Messenger (ﷺ) saying, “We are the last but will be the foremost to enter Paradise.”   The Prophet   added, “He who obeys me, obeys Allâh, and he who disobeys me, disobeys Allâh. He who obeys the chief, obeys me, and he who disobeys the chief, disobeys me. The Imam is like a shelter for whose safety the Muslims should fight and where they should seek protection. If the Imam orders people with righteousness and rules justly, then he will be rewarded for that, and if he does the opposite, he will be responsible for that.”     (Bukhâri 4/204)

‘Abdullah Bin Amr  narrated that Allah’s Messenger said, “There will befall my Ummah exactly (all those) evils which befell the people of Isra’il, so much so that if there was one amongst them who openly committed fornication with his mother,  there will be among my Ummah one who will do that; and if the people of Isra’il were fragmented into seventy-two sects my Ummah will be fragmented into seventy-three sects. All of them will be in Hell Fire except one sect.” They (the Companions) said: “Allah’s Messenger, which is that?” Whereupon hesaid: “It is one to which I and my companions belong.”  (Tirmidhi 171)

  1. Sincerity (Ikhlas),  which is to do deeds for Allâh’s sake only neither seeking praise from fellow-beings nor to have repute among men:

“Verily it is We Who have revealed the Book to you in Truth: so serve Allâh offering Him sincere devotion.     Is it not to Allâh that sincere devotion is due? But those who take for protectors other than Allâh (say): ‘We only serve them in order that they may bring us nearer to Allâh.’  Truly Allâh will judge between them in that wherein they differ.  But Allâh guides not such as are false and ungrateful.” (Qur’ân 39:2-3)

“So, call you (O Muhammad and the believers) upon (or invoke) Allâh making (your) worship pure for Him (Alone) (by worshipping none but Him and by doing religious deeds sincerely for Allâh’s sake only and not to show off and not to set up rivals with Him in worship).”  (Qur’ân 39: 14 and 40:14).

Umar ibn al-Khattab narrated that the Prophetsaid:  “Actions are but by intentions and every person will get the reward according to what he has intended. Thus he whose migration was for Allâh and His Messenger, his migration was for Allâh and His Messenger, and he whose migration was to achieve some worldly benefit or take some woman in marriage, his migration was for that for which he migrated.”   (Bukhâri   1/I,   3/706  and Muslim  3/4692)

  1. Loving Allâh, His Messenger and the righteous
    Anas  narrated that a man asked the Prophet  about the Hour (i.e. Day of Judgment) saying, “When will the Hour be?”  The Prophetsaid, “What have you prepared for it?”  The man said, “Nothing, except that I love Allâh and His Messenger.”  The Prophetsaid, “You will be with those whom you love.”  We had never been so glad as we were on hearing that saying of the Prophet (i.e., “You will be with those whom you love.” ) Therefore, I love the ProphetAbu Bakr  and ‘Umar  , and I hope that I will be with them because of my love for them though my deeds are not similar to theirs.”  (Bukhâri 5/37)

Anas narrated that the Prophet said “None of you will have faith till he loves me more than his father, his children and all mankind.”   (Bukhâri 1/14)

  1. Dhikr (Remembering Allâh)

“And establish regular prayers at the two ends of the day and at the approaches of the night: for those things that are good remove those that are evil: be that the word of remembrance to those who remember (their Rabb): And be steadfast in patience; for verily Allâh will not suffer the reward of the righteous to perish.”   (Qur’ân 11: 114-115)

“Those who believe and whose hearts find satisfaction in the remembrance of Allâh: for without doubt in the remembrance of Allâh do hearts find satisfaction. For those who believe and work righteousness is (every) blessedness and a beautiful place of (final) return.”  (Qur’ân 13:28-29)

“O you who believe! When the call is proclaimed to prayer on Friday (the Day of Assembly) hasten earnestly to the Remembrance of Allâh and leave off business (and traffic): that is best for you if ye but knew!  And when the Prayer is finished then you may disperse through the land and seek of the Bounty of Allâh: and celebrate the Praises of Allâh often (and without stint): that you may prosper.”   (Qur’ân 62:9-10)

Abu Hurairah narrated that the Prophetsaid, “Allâh will give shade to seven (types of people) under His Shade (on the Day of Resurrection).  One of them will be a person who remembers Allâh and his eyes are then flooded with tears.”    (Bukhâri 8/486)

Abdullah Ibn Busr narrated that a man asked the Prophet: “Messenger of Allâh, the ordinances of Islâm appear to me a multitude of affairs, so kindly tell me something to which I should hold fast.”   He answered him: “Let your tongue be constantly occupied with the remembrance of Allâh.”   (Tirmidhi 1443)

Mu’adh Ibn Jabal narrated that he asked Allâh’s Messenger (ﷺ) as to which faith is excellent. He said: “That you love (any person or thing) for the sake of Allâh, hate for the sake of Allâh, and that you keep your tongue busy in the remembrance of Allâh.” He said: “Allâh’s Messenger (ﷺ), is there anything besides this?” Hesaid: “You like for the people what you like for yourself, and you dislike for them what you dislike for yourself.”   (Tirmidhi 48 and Ahmad)

  1. Calling people to Islâm or doing and supporting Da’wah

“And he who brings the Truth and he who confirms (and supports) it—such are the men who do right.  They  shall  have all that they wish  for, with their Rabb (only God and Sustainer).  Such is the reward of those who do good: so that Allâh will remit from them (even) the worst in their deeds and give them their reward according to the best of what they have done.”   (Qur’ân 39:33-35)

“Allâh will admit those who believe and work righteous deeds to Gardens beneath which rivers flow. They shall be adorned therein with bracelets of gold and pearls; and their garments there will be of silk for they have been guided (in this life) to the purest of speeches.  They have been guided to the Path of Him Who is worthy of (all) praise.”   (Qur’ân 22:23-24)

“Who is better in speech than one who calls (men) to Allâh, works righteousness, and says, `I am of those who bow in Islâm’?”  (Qur’ân 41:33)

Abu Hurairah  narrated that Allâh’s Messenger (ﷺ)  said, “He who called people to righteousness, there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect. And he who called (people) to error, he shall have to carry (the burden) of its sin, like those who committed it, without their sins being diminished in any respect.”    (Muslim 4/6470)

  1. Truthfulness

‘Abdullah narrated that the Prophet said, “Truthfulness leads to Al-Birr (righteousness) and Al-Birr leads to Paradise. And a man keeps on telling the truth until he becomes a Siddiq (truthful person). Falsehood leads to Al-Fujur (i.e., wickedness, evil-doing), and Al-Fujur leads to the (Hell) Fire, and a man may keep on telling lies till he is written before Allâh, a liar.”   (Bukhâri 8/116 and  Muslim 4/ 6307-6310)

  1. Purifying self from evil, avoiding innovation in religion, and seeking refuge with Allâh from the influence of Satan

 “Except those who repent and believe, and work righteousness:   for these will enter the Garden and will not be wronged in the least  Gardens of Eternity, those which (Allâh) Most Gracious has  promised  to His  servants  in  the Unseen: for  His  promise must (necessarily) come to pass. They will not there hear any vain discourse, but only salutations of Peace.  And they will have therein  their sustenance,  morning and evening.  Such is the Garden which We give as an inheritance to those of Our Servants who guard against evil.”     (Qur’ân 19:60-63)

“But such as comes to Him as Believers who have worked righteous deeds for them are ranks exalted Gardens of Eternity beneath which flow rivers.  They will dwell therein for aye. Such is the reward of those who purify themselves (from evil).”    (Qur’ân 20:75-76)

“If a suggestion from Satan assails your [mind], seek refuge with Allâh; for He hears and knows [all things]. Those who fear Allâh, when a thought of evil from Satan assaults them, bring Allâh to remembrance, when verily, they see [aright]!” (Qur’ân 7: 200-201)

“And if [at any time] an incitement to discord is made to you by the Satan, seek refuge in Allâh. He is the One Who hears and knows all things.”    (Qur’ân 41: 36)

Yahya Bin Abu Muta  said that he heard Irbad Bin Sariya  as saying, “One day Allah’s Messengersaid, ‘…It is incumbent upon you to adhere strictly to my Sunnah and the Sunnah of the rightly guided Caliphs.  Hold fast that with teeth and pursue not the affairs of innovation for every innovation is straying from the Right Path.’”   (Ibn Majah 1/42, Abu Dawud 4950 and Tirmidhi)

  1. Trust in Allâh

“… Then when you have taken a decision, put your trust in Allâh.  For Allâh loves those who put their trust (in Him).  If Allâh helps you, none can overcome you.  If He forsakes you, who is there, after that, that can help you?  In Allâh, then, let Believers put their trust.”  (Qur’ân 3: 159-160)

 “And He provides for him from (sources) he never could expect.  And if any one puts his trust in Allâh, sufficient is (Allâh) for him.  For Allâh will surely accomplish His purpose.  Verily, for all things has Allâh appointed a due proportion.”   (Qur’ân 65:3)

  1. Jihad/Fighting in the Cause of Allâh

“Not equal are those believers who sit (at home), except those who are disabled, and those who strive and fight in the cause of Allâh with their goods and their person.  Allâh has granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home).  Unto all (in Faith) has Allâh promised good.  But those who strive and fight has He distinguished above those who sit (at home) by a great reward.  Ranks especially bestowed by Him and forgiveness and Mercy.  For Allâh is Oft-forgiving, Most Merciful.”  (Qur’ân 4:95-96)

“Those who believe, and emigrate and strive with might and main, in Allâh’s cause, with their goods and their persons, have the highest rank in the sight of Allâh.  They are the people who will achieve salvation.”   (Qur’ân 9:20)

“O you who believe!  Shall I lead you to a bargain that will save you from a grievous Chastisement?  That you believe in Allâh and His Messenger, and that you strive (your utmost) in the Cause of Allâh, with your wealth and your persons: that will be best for you, if you but knew!  He will forgive you your sins, and admit you to the Gardens of Eternity: that is indeed the supreme Triumph.”    (Qur’ân 61:10-12)

Abu Sa`id Al-Khudri narrated that somebody asked, “Allâh’s Messenger (ﷺ)!  Who is the best among the people?  Allâh’s Messenger (ﷺ)   replied: “A believer who strives his utmost in Allâh’s Cause with his life and property…”   (Bukhâri 4/45)

Abu Sa’id Al-Khudri narrated that the Messenger of Allâh  said (to him): “Abu Sa’id, Whoever cheerfully accepts Allâh as his Rabb, Islâm as his religion and Muhammad as His (Allah’s) Messenger is necessarily entitled to enter Paradise.”  He (Abu Sa’id) wondered at it and said: “Messenger of Allâh, repeat it for me.”  He (the Messenger of Allâh) did that and said: “There is another act which elevates the position of a man in Paradise to a grade one hundred (higher), and the elevation between one grade and the other is equal to the height of the heaven from the earth. He (Abu Sa’id) said: What is that act? He replied: “Jihad in the way of Allâh! Jihad in the way of Allâh!”  (Muslim 4645)

  1. Repentance and praying for forgiveness

“Unless he repents believes and works righteous deeds for Allâh will change the evil of such persons into good and Allâh is Oft-Forgiving Most Merciful.  And whoever repents and does good has truly turned to Allâh with an (acceptable) conversion.”   (Qur’ân 25:70-71)

“As to the Righteous they will be in the midst of Gardens and Springs taking joy in the things which their Rabb (Cherisher and Sustainer) gives them because before then they lived a good life. They were in the habit of sleeping but little by night. And in the hours of early dawn they (were found) praying for Forgiveness. And in their wealth and possessions (was remembered) the right of the (needy) him who asked and him who (for some reason) was prevented (from asking). On the earth are Signs for those of assured Faith as also in your own selves. Will you not then see?”   (Qur’ân 51:15-21)

  1. Supplicating for righteousness

“And when My slaves ask you (O Mohammed) concerning Me then (answer them), I am indeed near (to them by my knowledge) I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor).  So let them obey Me and believe in Me, so that they may be led to the right path.”   (Qur’ân 2:186)

“And your Rabb (Cherisher and Sustainer) said: “Invoke Me  (i.e. believe in My Oneness and ask Me for anything) I will respond to your (invocation) Verily! Those who scorn My worship  (i.e. do not invoke Me, and do not believe in My Oneness ) they will surely enter hell in humiliation!”  (Qur’ân 40:60)

  1. Wishing and striving for the Hereafter

If any do wish for the transitory things (of this life) We readily grant them such things as We will to such persons as We will: in the end have We provided Hell for them.  They will burn therein disgraced and rejected. Those who do wish for the (things of) the Hereafter and strive therefore with all due striving and have Faith they are the ones whose striving is acceptable to Allâh of the bounties of your Rabb (Cherisher and Sustainer). We bestow freely on all these as well as those.  The bounties of your Rabb are not closed (to anyone). See how We have bestowed more on some than on others; but verily the Hereafter is more in rank and gradation and more in excellence. Take not with Allâh another object of worship; or you (O man!) will sit in disgrace and destitution.  (Qur’ân 17:18-22)

Abu Hurairah narrated that the Prophet said, “Whoever believes in Allah and His Messenger, offers prayers perfectly and fasts (the month of) Ramadan then it is incumbent upon Allah to admit him into Paradise, whether he emigrates for Allah’s cause or stays in the land where he was born.”  They (the companions of the Prophet) said, “O Allah’s Messenger! Should we not inform the people of that?”  He said, “There are one-hundred degrees in Paradise which Allah has prepared for those who carry on Jihad in His Cause. The distance between every two degrees is like the distance between the sky and the Earth.  So if you ask Allah for anything, ask Him for the Firdaus, for it is the last part of Paradise and the highest part of Paradise, and at its top there is the Throne of Beneficent, and from it gush forth the rivers of Paradise.”   (Bukhari 9/519)

  1. Patience and perseverance

 “Not so do those who show patience and constancy and work righteousness; for them is forgiveness (of sins) and a great reward.”    (Qur’ân 11:11)

“But those who had been granted (true) knowledge said: “Alas for you! The reward of Allâh (in the Hereafter) is best for those who believe and work righteousness: but this none shall attain save those who steadfastly persevere (in good).”    (Qur’ân 28:80)

“By the time, verily man is in loss, except such as have Faith, and do righteous deeds, and join together) in the mutual enjoining of Truth, and of patience and constancy.”    (Qur’ân 103:1-3)

Abu Said Al-Khudri narrated that some Ansari persons asked for (something) from Allah’s Messenger and he gave them. They again asked him for (something) and he again gave them. And then again they asked him and he gave them till all that was with him finished. And then he said, “If I had anything, I would not keep it away from you. (Remember) Whoever abstains from asking others, Allah will make him contented, and whoever tries to make himself self-sufficient, Allah will make him self-sufficient. And whoever remains patient, Allah will make him patient. Nobody can be given a blessing better and greater than patience.”  (Bukhâri 2/548)

  1. Being with the company of the righteous

Abu Musa reported Allâh’s Messenger (ﷺ) as saying:  “The similitude of good company and that of bad company is that of the owner of musk and of the one (iron-smith) iron blowing bellows.  The owner of musk would either offer you free of charge or you would buy it from him or you would smell its pleasant odor.  And so far as one who blows the bellows is concerned, he would either burn your clothes or you shall have to smell its repugnant smell.”   (Muslim 4/6361)

  1. Loving one another for fear of Allâh

Mu’adh Bin Jabal  narrated that I heard the Prophet  said, “Allâh, the Master of Honor, says: ‘For those who love one another for the sake of fear of My majesty and magnificence, there will be high seats of light that will be the envy of prophets and martyrs.’”   (Tirmidhi 381)

Umar Bin al-Khattab narrated the Prophet  as saying: “There are people from the servants of Allâh who are neither prophets nor martyrs; the prophets and martyrs will envy them on the Day of Resurrection for their rank from Allâh, the Most High.”   They (the people) asked: “Tell us Messenger of Allâh who are they?”   He replied, “They are people who love one another for the fear of Allâh without having any mutual kinship and giving property to one. I swear by Allâh, their faces will glow and they will be (sitting) in (pulpits of) light. They will have no fear (on the Day) when the people will have fear, and they will not grieve when the people will grieve.”   He then recited the following Qur’anic verse: “Behold! Verily for the friends of Allâh there is no fear, nor shall they grieve.”   (Abu Dawud 3520)

  1. Kindness, charity and spending in the way of Allâh

“Say: ‘shall I give you glad tidings of things far better than those? For the righteous are gardens in nearness to their Rabb (Cherisher and Sustainer) with rivers flowing beneath; therein is their eternal home with companions pure (and holy) and the good pleasure of Allâh.  For in Allâh’s sight are (all) His servants. (Namely) those who say: ‘Our Rabb (Cherisher and Sustainer)! We have indeed believed: forgive us then our sins and save us from the agony of the fire.’  Those who show patience firmness and self-control; who are true (in word and deed); who worship devoutly; who spend (in the way of Allâh); and who pray for forgiveness in the early hours of the morning. There is no god but He: that is the witness of Allâh His angels and those endued with knowledge standing firm on justice.  There is no god but He the Exalted in Power the Wise.’”   (Qur’ân 3:15-18)

“By no means shall you attain righteousness unless you give [in Allâh’s Cause] of that which you love; and whatever of good you give, Allâh knows it well.”    (Qur’ân 3: 92)

And they spend (in charity) out of the sustenance which We have bestowed on them. Now no person knows what delights of the eye are kept hidden (in reserve) for them   as a reward for their (good) Deeds.  Is then the man who believes no better than the man who is rebellious and wicked?  Not equal are they.  For those who believe and do righteous deeds are Gardens as hospitable Homes, for their (good) deeds.  (Qur’ân 32:16-19)

To be righteous, we have to give wholeheartedly of the things that we love. We should give charitable gifts to others out of our sincere feeling to please Allâh and not because we want people to recognize us. To give freely of that which we love implies that Allâh enjoins upon the righteous to love one another. This is in line with His Divine Attribute as One Who is Full of Loving-Kindness:

“And He is Oft-Forgiving, full of love [towards the pious who are real true believers of Islâmic Monotheism].”   (Qur’ân 85: 14)

Allâh bestows love on those who believe and work deeds of righteousness.  He says:

“Verily, those who believe [in the Oneness of Allâh and in His Messenger [Muhammad] and work deeds of righteousness, the Most Gracious [Allâh] will bestow love for them [in the hearts of the believers].”   (Qur’ân 19: 96)

Heis the Rabb (Only God, Cherisher and Sustainer) of Grace, Abounding.[2] Helistens to those who believe and do deeds of righteousness and gives them an increase of His Bounty.[3]  He grants the need of every creature.  His bounties are not closed to any one:

“Whosoever is in the heaven and on earth begs of Him [its needs from Him]…” (Qur’ân 55: 29)

“On each – these as well as those – We bestow from the Bounties of your Rabb. And the Bounties of your Rabb can never be forbidden.”   (Qur’ân 17: 20)

The above Qur’anic injunctions explain the exact reasons why non-Muslims who desire and work for material prosperity, fame and other worldly needs in this world become wealthy, famous or attain worldly success.  If they desire happiness in this present world and work for it, Allâh grants them their needs. However, their happiness is nothing but temporary. In the next world to come, they will suffer the eternal and grieve punishments for not worshipping the Only True God and/or accepting the only true Religion before Allâh.  Allâh , the All-Mighty, stresses:

“This is the Guidance of Allâh with which He guides whomsoever He wills of His slaves. But if they had joined in worship others with Allâh, all that they used to do would have been of no benefit to them.”    (Qur’ân 6: 88)

“If anyone desires a religion other than Islâm [submission to Allâh], never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost [all spiritual good].”    (Qur’ân 3: 85)

Allâh, the Exalted, has commanded us, who expect to meet Him, to worship Him Alone and do righteousness.  We read in the Qur’ân:

“Say [O Muhammad]: ‘I am only a man like you. It has been revealed to me that your Rabb is One Ilâh [God – i.e. Allâh]. So whoever hopes for the Meeting with his Rabb, let him work righteousness and associate none as partners in the worship of his Rabb.’” (Qur’ân 18: 110)

Allâh has commanded us to serve Him with sincere devotion.  He makes it very clear that sincere devotion is due to Him Alone:

“Say [O Muhammad]: ‘Allâh Alone I worship by doing religious deeds sincerely for His sake only [and not to show off, and not to set up rivals with Him in worship.’” (Qur’ân 39: 14)

“Surely the religion [i.e. the worship and the obedience] is for Allâh only.”    (Qur’ân 39: 3)

Furthermore, Allâh commands us to obey Him and His Messenger if we want our deeds not to be futile.  He says:

“O you who believe! Obey Allâh, and obey the Messenger [Muhammad] and render not vain your deeds.”    (Qur’ân 47: 33)

In other words, if we Muslims do all the good deeds solely for Allâh’s Pleasure and we follow the Qur’ân and the Sunnah, the Almighty will reward us, if not in this world, then surely in the Hereafter. Allâh will surely grant us eternal peace, prosperity and happiness in Paradise. It is for the salvation of every non-Muslim that he/she sincerely enters into Islâm so that whatever good deeds or righteousness he does will be rewarded and not be in vain or futile. Verily, Allâhis Ever Just to all those who believe and follow Him:

“Surely! Allâh wrongs not even of the weight of an atom [or a small ant], but if there is any good [done], He doubles it, and gives from Him a great reward.”    (Qur’ân 4:40)


[1] Jabir Bin ‘Abdullah narrated that Allah’s Messenger   said “The best speech is that embodied in the Book of Allah, and the best guidance is the guidance given by Muhammad. The most evil affairs are their innovations; and every innovation is an error.”     (Muslim1885)

[2] “…And that [His] Grace is [entirely] in His Hand to bestow it on whomsoever He wills. And Allâh is the Owner of Great Bounty.”  (Qur’ân 57: 29)

[3] “And He answers [the invocation of] those who believe [in Oneness of Allâh – Islâmic Monotheism] and do righteous good deeds, and gives them increase of His Bounty…” (Qur’ân 42: 26)

The Meaning of Worship



The statement of Allaah, the Most High: “I did not create the Jinn, nor mankind, except to worship Me.” [Sooratudh-Dhaariyaat 51:56]

Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said:

“Worship (al-’Ibaadah) is obedience to Allaah by following that which He ordered upon the tongues of His Messengers.” He also said, “Worship (al-’Ibaadah) is a comprehensive term covering everything that Allaah loves and is pleased with – whether saying, or actions, outward and inward.” [2]

Ibnul-Qayyim (d.751H), rahimahullaah, said:

“Worship revolves around fifteen principles. Whosoever completes them has completed the stages of ’uboodiyyah (servitude to Allaah). The explanation of this is that ’ibaadah is divided between the heart, the tongue, and the limbs. And that for each one of these three come five types of rulings, covering all actions: waajib (obligatory), mustahabb (recommended), haraam (prohibited), makrooh (disliked), and mubaah (permissible).” [3]

Imaam al-Qurtubee (d.671H), rahimahullaah, said:

“The root of ’ibaadah is humility and submissiveness. The various duties that have been prescribed upon the people are called ’ibaadaat (acts of worship), since what is required is that these acts of worship must be done with humility and submissiveness to Allaah, the Most High.” [4]

Ibn Katheer (d.774H), rahimahullaah, said:

“And ’ibaadah is obedience to Allaah by acting upon what He commands, and abandoning what He forbids; and this is the reality and essence of Islaam. And the meaning of Islaam is: istislaam (submission and surrender) to Allaah, the Most High, along with the utmost compliance, humility, and submissiveness to Him.”

He also said whilst explaining the above aayah:

“Indeed Allaah, the Most High, created the creation so that they could worship Him alone, without associating any partner with Him. Whoever obeys Him will be completely rewarded, whereas whoever disobeys Him would be punished with a severe punishment. And He has informed that He is neither dependant, nor does He have any need for them. Rather, it is they who are in dire need of Him, in every condition and circumstance, since He is the One who created, sustains, and provides for them.” [5]


The statement of Allaah, the Most High: “And to every nation We sent Messengers, ordering them that they should worship Allaah alone, obey Him, and make their worship purely for Him; and that they should avoid at-Taaghoot.” [Sooratun-Nahl 16:36]

And at-taaghoot is from the word at-tughyaan, which means: going beyond the limits.

’Umar Ibnul-Khattaab (radiyallaahu ’anhu) said:

“The taaghoot is Shaytaan.” [6]

Jaabir (radiyallaahu ’anhu) said:

“The taaghoots are the soothsayers and fortune-tellers upon whom the devils descend.” [7]

Imaam Maalik (d.179H), rahimahullaah, said:

“Taaghoot: that which is worshipped besides Allaah.” [8]

So this is what has been mentioned by certain people. However, Imaam Ibnul-Qayyim, rahimahullaahu, has given a very comprehensive definition, so he said, “The taaghoot is all that which causes the person to exceed the limits with regards to that which is worshipped, followed, or obeyed. So the taaghoot in any nation is whosoever turns to other than Allaah and His Messenger for matters of judgement; or is pleased to be worshipped besides Allaah; or is followed without a clear proof from Allaah; or is obeyed in that which is known to be disobedience to Allaah.” [9]

Author:Shaykh ’Abdur-Rahmaan Ibn Hasan aalush-Shaykh (d.1258H)
Source:His commentary Fathul-Majeed li-Sharh Kitaabit-Tawheed (1/84-90)
Translator:Al-Ibaanah Magazine


[1] Fathul-Majeed li-Sharh Kitaabit-Tawheed (1/84-90)

[2] Majmoo’ul-Fataawaa (10/149) of Ibn Taymiyyah.

[3] Madaarijus-Saalikeen (1/109)

[4] Al-Jaami’ li-Ahkaamil-Qur‘aan (1/225), and (17/56) of al-Qurtubee.

[5] Tafseerul-Qur‘aanil-’Adtheem (7/402)

[6] Related by at-Tabaree in Jaami’ul-Bayaan ’an-Ta‘weelil-Qur‘aan (no. 5834), al-Haafidh Ibn Hajar said in Fathul-Baaree (8/251), “Its chain of narrators is strong.”

[7] Related by at-Tabaree in his Tafseer (no. 5845)

[8] Related by as-Suyootee in ad-Durarul-Manthoor (2/22), by way of Ibn Abee Haatim.

[9] I’laamul-Muwaqqi’een (1/53)

Quran and Sunnah


The Quran is the sacred book of Muslims, and the final book of guidance from Allah (subhanahu wa ta’ala), revealed to Prophet Muhammad (peace be upon him) through the angel Gabriel (Jibrail). Every word of the Quran is the Word of Allah(subhanahu wa ta’ala). Revealed over a period of 23 years in the Arabic language, it contains 114 chapters (Surahs) over 6000 verses. Muslims learn to recite it in Arabic and many memorise it completely. Muslims are expected to try their best to understand the Quran and practice its teachings.

The Quran is unrivalled in its recording and preservation. Astonishingly, it has remained unchanged even to a letter for over fourteen centuries. In the Quran Allah (subhanahu wa ta’ala) addresses human beings directly. Its style cannot be compared with any other book. The Quran deals with man and his ultimate goal in life. Its teachings cover all aspects of this life and the life after death. It contains principles, doctrines and directions for every sphere of human activity. The theme of the Quran broadly consists of three fundamental concepts Tawhid, Risalah and Akhira. The success of human beings on this earth and in the life hereafter depends on belief in the obedience to the teachings of the Quran.

The Sunnah is the example of The Prophet Muhammad (peace be upon him). It is contained in the books of Ahadith (plural of Hadith), which are a collection of his sayings, actions and the actions approved by him. It shows how to put the Guidance of the Quran into practice. The Ahadith were carefully recorded after the Prophet’s death. Six particular collections have become prominent and are regarded as the most authentic:

– Bukhari
– Muslim
– Tirmidhi
– Abu Dawud
– Nasai
– Ibn Majah

– Below are some verses in the Qur’an, which prove the fact that we must obey and follow the Messenger Muhammad (SAW) if we are real Muslims (i.e. submitters):

3:31. Say (O Muhammad SAW): “If you (really) love Allah then follow me, Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful.”

3:32. Say (O Muhammad SAW): “Obey Allah and the Messenger (Muhammad SAW).”…

3:132. And obey Allah and the Messenger (Muhammad SAW) that you may obtain mercy.

4:13. …and whosoever obeys Allah and His Messenger (Muhammad SAW) will be admitted to Gardens under which rivers flow (in Paradise), to abide therein, and that will be the great success.

4:59. O you who believe! Obey Allah and obey the Messenger…

4:64. We sent no Messenger, but to be obeyed…

4:69. And whosoever obeys Allah and the Messenger (Muhammad SAW), then they will be in the company of those on whom Allah has bestowed His Grace…

4:80. He who obeys the Messenger (Muhammad SAW), has indeed obeyed Allah…

5:92. And obey Allah and the Messenger…

8:1. …and obey Allah and His Messenger (Muhammad SAW), if you are believers.

8:20. O you who believe! Obey Allah and His Messenger, and turn not away from him (Messenger Muhammad SAW)…

8:46. And obey Allah and His Messenger…

9:71. …and obey Allah and His Messenger…

24:52. And whosoever obeys Allah and His Messenger (SAW), fears Allah, and keeps his duty (to Him), such are the successful ones.

24:54. Say: “Obey Allah and obey the Messenger…

24:56. …and obey the Messenger (Muhammad SAW) that you may receive mercy (from Allah).

33:21. Indeed in the Messenger of Allah (Muhammad SAW) you have a good example to follow…

33:33. …and obey Allah and His Messenger…

33:71. …And whosoever obeys Allah and His Messenger (SAW) he has indeed achieved a great achievement.

47:33. O you who believe! Obey Allah, and obey the Messenger (Muhammad SAW)…

48:17. …And whosoever obeys Allah and His Messenger (Muhammad SAW), He will admit him to Gardens beneath which rivers flow (Paradise)…

59:7. …And whatsoever the Messenger (Muhammad SAW) gives you, take it, and whatsoever he forbids you, abstain (from it)…

64:12.  Obey Allah, and obey the Messenger (Muhammad SAW)…

39:41. Verily, We have sent down to you (O Muhammad SAW) the Book (this Quran) for mankind…

Allah is telling all Muslims to obey Muhammad (SAW). So the question here is “How do we obey and follow Muhammad (SAW)?”. We follow him in his manners, actions, practices… etc. The Scholars of Islam have in fact dedicated their lives writing down these things [passed onto them from authentic chains leading to the Messenger (SAW), through the Sahaba(RA)] and preaching them to us through volumes and volumes of authentic books.

Allah only sent Messengers so that the people would obey them,

4:64. We sent no Messenger, but to be obeyed…

Allah narrates the story of 5 Messengers in Chapter 26 to prove this further:

Chapter 26 – Surah Ash-Shu’ara’ [The Poets]

  1. [Nuh said] “So keep your duty to Allah, fear Him and obey me.”
  2. [Hud said] “So fear Allah, keep your duty to Him, and obey me.”
  3. [Salih said] “So fear Allah, keep your duty to Him, and obey me.”
  4. [Lut said] “So fear Allah, keep your duty to Him, and obey me.”
  5. [Shu’aib said] “So fear Allah, keep your duty to Him, and obey me.”

The way to obey and follow Muhammad (SAW) is by reading and learning what his Companions (RA), that were alive in his time, recorded.  The Sahaba (RA) kept a careful account of his life, deeds, sayings and examples, and these have been gathered together as the Hadith. “Sunnah” is the name given to the ways of Muhammad (SAW).  Most of what he has said or has done throughout his lifetime is recorded and memorised by his Companions (RA). The Sunnah is that which Muhammad (SAW) did, which he commanded, and which was not forbidden by him when done in his presence. Sahih Muslim and Sahih Al-Bukhari are the most authentic sources of Hadith.

It is also important to remember that the Sunnah is a source for us to go back to along side with the Qur’an.

Allah says,

4:59. …if you differ in anything amongst yourselves, refer it to Allah and His Messenger (SAW), if you believe in Allah and in the Last Day.

How can we refer to the Messenger (SAW), as Allah tells us to do in this verse, if there are no Hadith/Sunnah to go back to?

Sahih Al-Bukhari

Volume 1, Book 3, The Book of Knowledge

Hadith Number: 118

Narrated Abu Huraira (RA):

People say that I have narrated many Hadith. Had it not been for two verses in the Qur’an, I would not have narrated a single Hadith.

And the verses are:

Chapter 2 – Surah Al-Baqarah [The Cow]

  1. Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers.
  2. Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful.

And no doubt our Muhajir (emigrant) brothers used to be busy in the market with their business (bargains) and our Ansari brothers used to be busy with their property (agriculture). But I (Abu Huraira) used to stick to Allah’s Apostle (SAW) contented with what will fill my stomach and I used to attend that which they used not to attend and I used to memorize that which they used not to memorize.”

Lastly, those people who reject the Sunnah and claim to “follow” the Qur’an, how would they know:

  • How many rakah to pray for Fajr, Zuhr, ‘Asr, Maghrib and ‘Isha?
  • That they are meant to say “Subhana Rabbi Al-A’la” 3 times in Sajdah?
  • What events were taking place and where/why certain Surahs were revealed?
  • That it is Haram to hang pictures in your house?
  • That Surah Al-Ikhlas is equal to One-Third of the Qur’an?
  • That Hajj Al-Mabrur (an accepted Hajj) is the greatest Jihad for Women?
  • That the pen (which records deeds) is lifted from 3 people? (The young child till they reach puberty, the crazy person till they become sane, and the sleeping person till they wake up)
  • To make certain types of Dua? (Such as before entering the bathroom, entering the Masjid, before sleeping etc.)
  • The reward for reciting each letter of the Qur‘an? (10 hasanat per letter recited; Alif Lam Mim=30 hasanat)
  • To eat with the right hand?
  • To say “Bismillah” before you eat?
  • That males should grow beards and shorten their moustaches?
  • That it is disliked to sleep on your stomach?
  • To give 2.5% of your wealth as Zakah to the poor each year?
  • How to say the Adhan and Iqama?

The list could go on forever. We must understand that obeying the Messenger (SAW) is following the laws and orders of the Qur‘an. Muhammad (SAW) said “Cut the moustaches short and leave the beard (as it is).” [Narrated Ibn Umar (RA), Bukhari, Volume 7, Book 77, Hadith No. 5893]. Obeying this order of Muhammad (SAW) is actually a part of following the Qur’an. However, this is just a small example and there are many like it. We have to remember that Islam is a way of life (or a life style) and that Allah wants us to be like the Messenger (SAW). Allah sent Muhammad (SAW) to us as a role-model and as an example, and if it wasn’t for his Companions (RA) who practiced and taught everything he did and said, then we wouldn’t have any knowledge about the beautiful character of the best creature who walked on the face of this planet.

42:52. …We have made this Qur’an a light where We guide whosoever of Our slaves We will. And verily, you (Muhammad SAW) are indeed guiding (mankind) to the Straight Path.

24:47. They (hypocrites) say: “We have believed in Allah and in the Messenger (Muhammad SAW), and we obey,” then a party of them turn away thereafter, such are not believers.

72:23. …and whosoever disobeys Allah and His Messenger (SAW), then verily, for him is the Fire of Hell, he shall dwell therein forever.

In our Da’wah, we have to explain to the non-Muslims that the Qur’an is the only comprehensive book available to mankind for guidance. Allah (S.W.T.) says that nothing has been omitted from it (6:38).   It is further explained in detail (11:1 and 6:114).  It guides us to believe and obey Messenger (s.a.w.s.) (3:31-32; 4:170 and 47:33). For our complete guidance, it is necessary for us to follow the Sunnah (Traditions of the Prophet (s.a.w.s.)) because he is Allah’s universal Messenger to the whole mankind (34:28).  he is the Seal of the Prophets (33:40) whom our Creator sent with Guidance and the Religion of Truth, to make it prevail over all religions (61:9).

The Central Message of the Quran


According to the Qur’an, many prophets and messengers of God were sent throughout human history, before the revelation of the Qur’an to the Prophet Muhammad, be peace upon him. They all conveyed to their people essentially the same message: According to the Qur’an, many prophets and messengers of God were sent throughout human history, before the revelation of the Qur’an to the Prophet Muhammad, be peace upon him. They all conveyed to their people essentially the same message:

God alone is the Creator, Sustainer and Sovereign of all beings – everyone else is God’s servant. God alone is worthy of worship. Each person will one day return to God to account for one’s performance in the present phase of life.

The prophets helped their followers in building a relationship with their True Deity. They taught their people how to remember God’s name and how to glorify God. They taught how to live, morally and spiritually, a clean, pure life, doing our duty to God and God’s creatures. Through straightening the man-God relationship, they straightened human life as a whole. Mainly, prophets and messengers came at a time when the human society was full of mutual exploitation, corruption, injustice and violence. Human society was divided into conflicting groups. Those who had more wealth and power – instead of helping their fellow human beings – were trying to dominate over weaker sections of society. The prophets of God advocated that there should be no lordship of man over man. None other than God has the status of a deity or a lord. All human beings are equally servants of One God. Thus the prophets of God invited their people to tawhid or servitude to One God, The Lord of All Humankind. This movement turned the divided humanity into One Family of God’s Servants who had mutual respect and mutual concern. Those who were well off shared their resources with those who were in more severe need. The Divine Guidance revealed to the prophets of God was based upon social and economic justice and emphasized a sustainable society.

Unjust and cunning leaders exploited people’s sentiments and the masses blindly followed them. However the true prophets of God helped their people in their spiritual and moral development and guided them to the path of wisdom (hikmah). To the believers, the Divine Book was a constant source of enlightenment in all their affairs.

The Tawhidic mission aims at giving human beings their true freedom and dignity. It liberates their minds and spirits from all slavery – including their blind following of so-called religious leaders. The prophets emphasized the use of `aql or reason. They taught our intellectual faculties are Divine blessings and as God’s thankful servants we must use them properly.

What is most important, Tawhidic message involves accountability to God. Every person is answerable to God for what he/she does. Whatever resources have been given to us, we are responsible for their proper care and we should use them for the benefit of our fellow human beings, who are all God’s servants. We are required to live a pious and virtuous life, with peace and justice, in accordance with the Divine Guidance revealed to the prophets of God. On the Day of Judgment everyone will stand before the tribunal of God to receive God’s forgiveness and reward or punishment.

Just as each individual person has an (ajal), i.e. has been given a limited span of time to live, the whole humanity itself has a limited period to show its performance. When this term (ajal) is over, this world will be annihilated. Later, an altogether different world will come into existence – starting with the resurrection of the dead and the Judgment Day. The new world will open, in the Vicinity of God, unlimited possibilities for future progress and prosperity for the virtuous part of the human world. Nothing is emphasized in the Qur’an like the Forgiveness and Mercy of God. Of course, the criminals who, in spite of God’s repeated warnings, do not repent and do not seek God’s forgiveness – the incorrigible part of humanity – will meet what they were promised, i.e. eternal doom. However, God keeps assuring the sinful servants not to be disappointed in the Mercy of their Lord: If they come back in time and repent, all their sins will be forgiven.

Just as God is testing each individual through giving one some of God’s blessings or depriving one of some of God’s blessings, in the same way various groups of human beings are being tested. The Qur’an mentions the People of Noah, the People of Thamud, and the People of Pharaoh, etc., who gained supremacy over earth due to their progress in the field of science and technology, but transgressed against God and filled the earth with corruption and zulm (violence and injustice). When they did not repent, in spite of Divine Warnings which came through prophets of God, ultimately Divine Punishment came and eliminated them from the surface of the earth. It is interesting to see that just as there is a term (ajal) for each individual and a term (ajal) for humankind as a whole, the Qur’an also mentions a third ajal in the context of rise and fall of various civilizations. God tests various human groups by giving them (e.g.) some kind of supremacy in the human world for a limited period of time.

In the above perspective, the following two cases have special significance:

a) The Case of the Children of Israel: God sent many prophets and messengers to take care of the spiritual and moral development of the Children of Israel so that as a community of believers they stand in the human world with the tawhidic mission and help the establishment of economic and social justice on earth. The Qur’an discusses their story at length, starting with the story of Joseph, to whom a whole Surah of the Qur’an is devoted. The Qur’an discusses the story of Moses and Jesus in more details. It also discusses the stories of David and Solomon as great prophets and kings (Caliphs of God) who established justice and peace on earth. The Qur’an briefly mentions many other prophets of the Children of Israel. The Qur’an underlines that when the Children of Israel did not fulfill their (Tawhidic) covenant, they lost their glory which the Lord of Humankind had blessed them with. The Prophet repeatedly emphasized that the Muslim Community must learn a lesson from the history the Children of Israel as narrated in the Qur’an.

(b) The case of Ummah Muslimah (or the Global Muslim Community) :

According to the Qur’an, no more prophets or messengers will be coming after Muhammad (peace be upon him). Now, it is the responsibility of the followers of the Prophet that they convey the Tawhidic message to the rest of the world and present their own practical example. If this believing community will fulfill their covenant with God, God will help them and give them an honorable position in the human world and they will be rewarded in the Hereafter. Muslim people should learn from the story of the Children of Israel which is elucidated in the Qur’an. If, on the other hand, they will fail to convey the Tawhidic message to the rest of the world – through their practical example and through their words – as earlier the Children of Israel did, who thereby faced great humiliation in the human world, their own fate will not be different.

Tawakkul: Relying on Allah


All praise be to Allaah, Lord of the all that exists, and may Allaah send His peace and praises on His Messenger, our Prophet Muhammad, as well as on all of his family members and Companions, and those who follow his guidance, tread his methodology and adhere to his Sunnah until the Day of Recompense.

To Proceed: Relying on Allaah (tawakkul) is one of the greatest forms of worship. Allaah says: “So upon Allaah, put your trust if you are truly believers.” [Surah Al-Maa’idah: 23] So He made relying upon Allaah (tawakkul) a condition for Eemaan (Faith). 

Allaah said to His Prophet: “So when you have made a decision, then put your trust in Allaah.” [Surah Aali ‘Imraan: 159] 

So He ordered His Prophet to put his trust and reliance on Allaah. 

Allaah says: “O Prophet! Allaah is sufficient for you and for the believers who follow you.” [Surah Al-Anfaal: 64] 

And He says: “And whoever is dutiful to Allaah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allaah, He will suffice him. Verily, Allaah will accomplish His purpose. Indeed, Allaah has set a measure for all things.” [Surah At-Talaaq: 2-3] 

And He says: “And whoever is dutiful to Allaah, He will make his matter easy for him. That is the Command of Allaah, which He has sent down to you. And whoever fears Allaah and keeps his duty to Him, He will expiate from him his sins and enlarge his reward.” [Surah At-Talaaq: 4-5] 

Furthermore, Allaah has linked this reliance (tawakkul) to worship ( ‘ibaadah), as occurs in His statement: “So worship Him and put your trust in Him.” [Surah Hood: 123]

Allaah orders us to put our trust in Him, and He praises those who do it. He also states in many verses of the Qur’aan that He loves those who put their reliance in Him. All of this indicates and shows the importance of putting one’s trust in Allaah.

Relying upon Allaah is from the actions of the heart – so it is an act of worship of the heart. Therefore, putting one’s trust in Allaah is not to be done with one’s limbs and body parts. Rather, it is found in the heart, just like fear (khawf), awe (khashyah), longing (raghbah), dreading (rahbah) and dutifulness (taqwaa) of Allaah – all of these are acts of worship of the heart.

The position of tawakkul (reliance on Allaah) is as some of the scholars have stated: “The position of tawakkulin the Religion is like that of the head on a body.” 

So a person that does not have tawakkul does not have Religion, just like a body that has no head. It is well known that if a body is missing its head, it will cease to live. This is the same case with the Religion – if it lackstawakkul, it lacks correctness – meaning that one will not have a correct religion.

Therefore, relying on Allaah has a great standing amongst the stations of servitude to Allaah. Allaah uses it to distinguish His believing servants from everyone else. So whoever doesn’t put his trust in Allaah at all is a disbeliever. And whoever puts his trust in Allaah and also on others besides Allaah (at the same time) is a polytheist. And as for the one who puts his trust in Allaah alone – he is a monotheistic believer whom Allaah loves and whose actions and statements He is pleased with. This is since he has established his actions and statements upon a correct foundation.

So what is the meaning of this tawakkul (reliance on Allaah), which holds such importance and high position in the Religion?

The Meaning of Reliance (Tawakkul) on Allaah

Tawakkul on Allaah means: Entrusting one’s affairs to Him and relying on Him in all matters. Entrusting one’s affairs to Allaah entails not turning to someone else for support.

So reliance (tawakkul) upon Allaah can be with regard to matters of Creed, such that the servant’s heart does not turn to anyone else besides Allaah. Therefore, he is always putting his reliance in Allaah, entrusting all of his affairs to Him.

The pagans did not fall into polytheism and disbelief except due to the fact that they put their reliance in other than Allaah, entrusted their affairs to other than Him, and believed in their hearts that someone besides Allaah was able to grant their requests, alleviate their worries and repel harms from them. So they relied on statues, idols, trees, stones, graves, shrines and the deceased. They put their trust in created beings to grant them things that only Allaah could do. So they began to ask them for help, offer sacrifices to them, make oaths to them, and direct various forms of worship to them. This is since they have relied on them apart from Allaah, thinking that they have the power to benefit them, harm them or grant their requests. Due to this, when they put their reliance in other than Allaah and directed their beliefs and worship to other than Him, they disbelieved in Him.

The foundation of Shirk is: Entrusting one’s affairs and putting one’s reliance on other than Allaah. This is why Allaah says: “So upon Allaah, put your trust if you are truly believers.” [Surah Al-Maa’idah: 23]

The scholars say: The object of the verb here “upon Allaah” denotes limitedness. Thus the ayah means: “Put your trust in Allaah alone and not anyone else.” So Allaah has restricted tawakkul to Himself alone apart from others. Upon Allaah” means not upon anyone else. The ayah continues: “…put your trust if you are truly believers.” Allaah has made tawakkul (reliance on Allaah) here a sign of one’s Faith in Him and proof of one’s Tawheed.

As for the one who claims to be a believer and an adherent of Tawheed, but yet then goes on to put his trust in other than Allaah, such as stones, trees, statues, graves, the deceased, and so on, then this person’s claim is false. And he is not a believer since he has entrusted his affairs to someone besides Allaah.

Likewise, one can put his trust in Allaah in order to achieve his worldly needs, such as obtaining provision, preventing an enemy, and repelling harms and dangers from himself.

Therefore, relying upon Allaah can be in religious matters as well as worldly matters. So you should rely on Allaah in your Creed and your Tawheed. And put your trust in Allaah for fulfilling your needs even if your needs are of a worldly nature, such as eating, drinking, clothing and accomplishing some set goals. Put your reliance and trust in Allaah for all matters.

Reliance on Allaah is not limited to just matters of Creed and Tawheed. Rather, it even applies to worldly matters and seeking provision. When it comes to fulfilling any goal, do not rely on anyone besides Allaah. This is since all of the affairs are in the Hand of Allaah. The keys of the heavens and the earth are in His Hand, so we must put our trust and reliance in Him.

All of the needs and objectives of the servants lie in the Hand of Allaah. So how can a person put his trust and reliance in other than Allaah for his religious and worldly matters? No doubt this is from ignorance and turning away from Allaah. Therefore, relying on Allaah is one of the greatest stations of servitude.

Relying on Allaah and Abiding by the Means

Furthermore, relying upon Allaah does not mean that you abandon the means and entrust all of your affairs to Allaah. So (for example) you should not abandon seeking (your daily) sustenance, saying: “If Allaah wanted us to have sustenance, it would come to us even if we are sitting.” We should also not abandon seeking knowledge, saying: “If Allaah wanted us to have knowledge, it would come to us even if we are sitting in our homes.” This also applies to abandoning all of the other necessary things that we must have, saying: “If Allaah had decreed it for us, it would come to us without us embarking on the means for it.” This is extremely wrong.

So there must be a combination of the two: (1) Putting one’s trust in Allaah and (2) Abiding by the necessary means.

So a person must embark on the means when seeking after sustenance, whilst at the same time putting his trust in Allaah to achieve his objective.

A person plants crops while putting his trust in Allaah that his crops will grow and produce fruit. At the same time, he protects his crops from threats. In order for you to reap the benefits of the crops and for them to be useful to you, you must plant the crops, sow the seeds, water them and care for them. At the same time, you should put your trust in Allaah that He will protect them, make them grow, allow them produce fruit, enable you to reap their benefits and use them.

Similar to this is when a person forsakes marriage, saying: “This is part of putting one’s trust in Allaah since if Allaah intended children for me, they would come to me without me getting married.”

We say: This is wrong. No one with any common sense, let alone a believer, says such a thing. Allaah has placed means for all things. Marriage is a means for procreating and producing offspring. Allaah has ordered us to abide by the means, so you must implement the means. Marriage is a means and it comes from your actions. You are the one who does it and who seeks after it. As for the actual achievement of children, that comes from Allaah. And that is the fruit of marriage. So the result is in the Hand of Allaah, but as for the means, it comes from you.

So there must be a combination of the two: (1) Embarking on the means while (2) Relying on Allaah. As for one who relies solely on the means without putting his trust in Allaah or who relies solely on putting his trust in Allaah without implementing the means, both of them are wrong and in error.

This is why the scholars, may Allaah have mercy on them, said: “Relying solely upon the means is shirk (polytheism), while abandoning the means is a defamation of the Religion.” This is since the Religion commands us to abide by the means. So denying and abandoning the means is a defamation of the Religion and a failure to enact what Allaah has ordered.

Allaah says: “So seek provision from Allaah and worship Him (alone).” [Al-‘Ankaboot: 17]

His statement: “So seek provision from Allaah and worship Him (alone)” means: “Look for sustenance and do not sit around in the masaajid claiming that you are putting your trust in Allaah. Do not sit in your homes and claim that your daily sustenance will come to you.” This is wrong and a true believer doesn’t say such things.

When ‘Umar (radyAllaahu ‘anhu) once saw a group of people that claimed they were putting their trust in Allaah while at the same time they were abandoning the means, he said to them: “Who are you people?” They replied: “We are the Mutawakkiloon (those who put their trust in Allaah).” So he said: “No, rather you areMuta’akkiloon (those who look to be fed)” – meaning: You want to be dependent upon the people.

Allaah says: “So when the (Friday) prayer is completed, spread throughout the land and seek after Allaah’s Bounty.” [Surah Al-Jumu’ah: 10]

This means: Buy and sell and seek your sustenance by implementing the practical means. Allaah orders them (in this ayah) to perform worship and to pray at the proper time and designated location, which is the masjid. Then He orders them to seek sustenance in its designated location, which is outside of the masjid: “So when the (Friday) prayer is completed, spread throughout the land.”

This is since remembering Allaah is a means for obtaining sustenance as well. In fact, it is the greatest means for attaining sustenance and facilitating matters. Allaah says: “And whoever is dutiful to Allaah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allaah, He will suffice him. Verily, Allaah will accomplish His purpose. Indeed, Allaah has set a measure for all things.” [Surah At-Talaaq: 2-3]

‘Umar (radyAllaahu ‘anhu) went on to say: “You know for sure that the sky does not send down silver and gold.” He reprimanded this group that had sat down to worship and become dependent upon others. He presented them with this gem of advice, saying to them: “You know for sure that the sky does not send down silver and gold.”

Gold and silver can only be achieved through hard effort, seeking after sustenance and implementing the means. As for the one who claims that he is putting his trust in Allaah but yet denies the means, it should be said to him that he is debilitated – meaning that he is lazy. This comes from the word debility, which refers here to laziness and inactivity. The Prophet (sallAllaahu ‘alayhi wa sallam) would seek refuge in Allaah from debility and laziness. [1]

A person may have no recourse in being debilitated due to the lack of the functionality of one of his body parts or one of his senses. Such a person is excused. He is debilitated and deserves assistance. As for debility that comes about due to laziness, inactivity and failing to abide by the means, whilst one believes that he is relying upon Allaah, such debility is condemnable. The Prophet (sallAllaahu ‘alayhi wa sallam) sought refuge from this as well as from cowardice, miserliness, overwhelming debt and the subjugation of people.

Some people would go on the pilgrimage (Hajj) with Muslims and not bring any provisions or supplies with them. They would do this claiming that they were putting their trust in Allaah and that they would be provided for without them having to bring provisions along with them. So Allaah said: “And take provision with you for the journey, but indeed the best provision is Taqwaa (righteousness)” [Surah Al-Baqarah: 197], ordering them to take provisions.

Provisions are of two types: The Provision of this world and the provision of the Hereafter.

The provision of the worldly life comes in the form of food, drink, clothes, and all of the other things that a person needs when he travels.

As for the provision for the journey in the Hereafter, then it is Taqwaa. Allaah says: “But indeed the best provision is Taqwaa.” [Surah Al-Baqarah: 197]

So take provisions for your worldly life and take provisions for your Hereafter. Take provisions for your worldly life with food, drink and the necessary supplies for traveling so that you will not need to depend on others. And take provisions for your Hereafter with Taqwaa, which can be defined as implementing Allaah’s commandments while abandoning His prohibitions.

So what is meant by Taqwaa is taking a wiqaayah, or a defense that protects you from Allaah’s punishment and anger, and protects you from the Fire. Such a defense can only be achieved by performing righteous actions. And with the Taqwaa of Allaah you will be able to save yourself from the Hellfire, as Allaah says: “Then We shall save those who used to fear Allaah and were dutiful to Him. And We shall leave the wrongdoers therein (humbled) to their knees (in Hell).” [Surah Maryam: 72]

So therefore, nothing grants salvation except for righteous deeds. Faith in Allaah and righteous deeds are the provisions of the Hereafter, and they are a protection from His anger, His fire and His punishment. The servant is commanded to seek after the requirements of his religious and worldly affairs. He is obligated to seek after the requirements of his affairs of this life and the next. He is obligated to put his trust in Allaah and to implement the means. So there must be a combination of this and that.

No one should understand the meaning of relying upon Allaah to be: Abandoning the require means. This is wrong. Nor should anyone understand that implementing the means suffices over putting one’s trust in Allaah. Rather, both – (1) relying upon Allaah and (2) implementing the required means – must be present.

The Prophet (sallAllaahu ‘alayhi wa sallam) said: “If you were to put your trust in Allaah as He deserves, He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs and return at the end of the day full.” [Reported by Ahmad and At-Tirmidhee, who declared it sound] [2]

His (sallAllaahu ‘alayhi wa sallam) statement: “If you were to put your trust in Allaah” means: If you were to rely on Him, cling your hopes to Him, and trust in His promise, “He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs.” The birds go out at the beginning of the day seeking sustenance. They set out from their nests with their stomachs empty, i.e. hungry, and return at the end of the day full, i.e. with their stomachs filled with sustenance.

Notice how a bird does not sit back and remain in its nest. Rather, it seeks after the means by leaving its nest and going to the places where it can find its daily sustenance.

So the birds – due to their natures which Allaah created them upon – are aware that they must abide by the means, and as a result they go out to seek sustenance. As a result, Allaah provides for these birds and they return home with stomachs full of Allaah’s sustenance.

Therefore, O son of Aadam, if you were to act in the same way as these birds do, Allaah would provide for you just as He provides for them. On the other hand, if a person fails to do this, he will encounter discrepancies and deficiencies. So if he relies upon only the means, Allaah will entrust him to that as is stated in a hadeeth:“Whoever is dependent upon something will be entrusted to it.” [3]

It may also be that a person relies on the means but yet these means are unproductive and produce no benefit. On the other hand, if he disregards the means, yet puts his trust in Allaah, or so he thinks, he has made a mistake and not acted in accordance with what Allaah has commanded. This is since Allaah has ordered us to implement the means. He says: “And prepare against them all you can of power including steeds of war to threaten the enemy of Allaah and your enemy.” [Surah Al-Anfaal: 60]

Allaah has the ability to aid the Muslims and destroy the disbelievers, as He says: “Thus (you are commanded). But if it had been Allaah’s Will, He Himself could certainly have punished them (without you).” [Surah Muhammad: 4]

The Fruits of Putting one’s Trust in Allaah

As for the fruits of putting one’s trust in Allaah (i.e. tawakkul), then they are many. The greatest of them is that Allaah will suffice him in whatever he seeks after. “And whoever puts his trust in Allaah, He will suffice him.”[Surah At-Talaaq: 3]

So whoever relegates his affairs to Allaah, relies on Him alone, and believes that no one can give him good or repel harm from him except Allaah, “He will suffice him.”

This means that Allaah will protect him from all harms since the recompense is based on the action a person does. So when someone puts his trust in Allaah in the correct manner, He rewards him by sufficing him and taking charge of his affairs. Allaah Himself takes charge of this individual’s affairs and does not relegate it to anyone else. This is the greatest fruit of tawakkul (reliance upon Allaah).

Allaah says: “O Prophet, Allaah is sufficient for you.” [Surah Al-Anfaal: 64]

And He says: “And if they intend to deceive you, then verily Allaah is sufficient for you. It is He who supported you with His help and with the believers.” [Surah Al-Anfaal: 62]

So in summary: The greatest fruit of putting one’s trust in Allaah is that Allaah will suffice and take care of whoever relies in Him. This is why Allaah informs us of His Prophet Nooh when he told his people: “If my staying with you and my reminding you of the verses of Allaah are hard on you, then I put my trust in Allaah. So devise your plot – you and your partners – and let not your plot be in doubt for you. Then pass your sentence on me and give me no respite.” [Surah Yoonus: 71]

And He quotes His Prophet Hood as saying: “I am free from that which you ascribe as partners in worship apart from Him. So plot against me – all of you – and give me no respite. I put my trust in Allaah, my Lord and your Lord. There is not a creature that moves (i.e. lives) except that He has a grasp of its forelock. Verily, my Lord is on a Straight Path.” [Surah Hood: 54-56]

He quotes His Prophet Shu’aib as saying: “And my guidance is only due to Allaah. In Him I trust and to Him I repent.” [Surah Hood: 88]

And He said to His Prophet Muhammad: “Call your associates and then plot against me and give me no respite. Verily, my Protector is Allaah who has revealed the Book. He is the One who protects the righteous. And those whom you call upon besides Him cannot help you nor can they help themselves.” [Surah Al-A’raaf: 195-197]

Allaah informs us through the statements of these noble messengers that they challenged their people and their false deities to bring harm to them in some way. They did this because they had complete reliance on Allaah. And whoever puts his trust in Allaah, He will be sufficient for him.

Another fruit of relying upon Allaah is that it brings about loves from Allaah, as He says: “Verily, Allaah loves those who put their trust in Him.” [Surah Aali ‘Imraan: 159]

So if someone truthfully puts his trust in Allaah, Allaah will love him. And if Allaah loves this person, he will find success and happiness in this life and the next since he will be from among Allaah’s friends and allies.

Also from the fruits of putting one’s trust in Allaah is that a person will proceed in doing beneficial things and not fear or dread anyone except Allaah. So for example, those who are engaged in Jihaad by way of fighting battles against disbelievers – they only do so because they put their trust in Allaah. So in turn, this reliance on Allaah instills courage and strength into them and as a result, all of the hardships and difficulties that face them become lessened. And they take delight in dying in the Way of Allaah and attaining martyrdom in His Cause. All of this is due to their reliance and trust in Allaah.

Another fruit of putting one’s trust in Allaah is that it encourages one to go out and seek sustenance or to acquire knowledge or to do any of the other beneficial things. The one who puts his trust in Allaah perseveres and puts his heart into seeking after the useful and necessary means of life because he knows that Allaah is with those who rely on Him and that He will aid them. So he perseveres in seeking after all of the beneficial things of this life and the Hereafter and he is not from those who are lazy and weak.

It is for this reason that the Companions were the bravest of people. They genuinely put their trust and reliance in Allaah to the point that they were able to conquer lands in the east and the west. They conquered lands through victory in battle and conquered hearts through calling them to Allaah. All of this was because they put their trust in Allaah and because they relied on Him. Allaah says: “O you who believe, whoever amongst you apostates from his religion, Allaah will bring a people whom He will love and they will love Him, humble towards the believers and stern towards the disbelievers, fighting in the Cause of Allaah and never fearing the blame of the blamers. That is the Grace of Allaah which He bestows upon whom He wills. And Allaah is All-Sufficient for His creatures’ needs, All-Knowing.” [Surah Al-Maa’idah: 54]

So they didn’t fear for the sake of Allaah the blame of the blamers since they relied on Him to the utmost degree and entrusted their affairs in Him absolutely. They did not turn to anyone else regardless if the people were content or discontent with it, so long as they continued to do what was pleasing to Allaah. It is stated in the hadeeth: “Whoever seeks to please Allaah by (doing something that is) displeasing (to) the people, Allaah becomes pleased with him and makes the people pleased with him. And whoever seeks to please the people by (doing something that is) displeasing (to) Allaah, Allaah becomes displeased with him and makes the people displeased with him.” [4]

So relying upon Allaah, putting one’s trust in Him, and entrusting one’s affairs to Him is the foundation of Tawheed. It is the foundation of actions. And it is the foundation of goodness. This is why Allaah made it a condition of Faith, where He says: “So in Allaah put your trust if you are truly believers.” [Surah Al-Maa’idah: 23]

There still remains one issue related to this topic, which we would like to discuss, and it is the issue of tawkeel, or delegating authority to someone else. If you entrust someone to obtain something for you, such as buying a product for you or renting something for you or litigating on your behalf, does this mean that you have put your trust in someone other than Allaah? No, this does not mean that. Choosing someone to represent you and act on your behalf is not tawakkul.

Tawakkul means complete reliance and relegation of one’s affairs, which cannot be done except on Allaah.

As for tawkeel, it is when you appoint someone else to obtain something permissible that you are looking for, which he has the ability to obtain. This is one of the allowable means. So hire a representative from the perspective of implementing the means and put your trust in Allaah when obtaining your objective from the perspective of worship. But do not put your trust (tawakkul) in this representative. Instead put your trust in Allaah.

So therefore, commissioning someone else to handle some of your affairs does not violate your creed nor does it mean that you are putting your trust in someone other than Allaah. It is merely working hand in hand with someone towards achieving an objective. Allaah says: “Assist one another in (matters of) piety and righteousness and do not assist one another in sin and transgression.” [Surah Al-Maa’idah: 2]

So a wakeel (representative) is only there to assist an individual by taking his place and serving as a means to get what he wants. In the same way that him doing something on his own constitutes a means, then likewise, his commissioning a representative to handle his affairs is also a means. And it does not fall under the realm of putting one’s trust in other than Allaah.

In conclusion, I ask Allaah to make us and you from those who put their trust in Allaah in truth – those who implement the required means and rely upon their Lord, those who do not rely on anyone else nor entrust their affairs to anyone else. May Allaah send the peace and praises on our Prophet, Muhammad, his family and all of his Companions.
[1] Refer to the Saheeh of Imaam Al-Bukhaaree 7/158) from the narration of Anas bin Maalik.
[2] Reported by Imaam Ahmad in his Musnad (1/30), At-Tirmidhee in his Sunan (7/92), Ibn Maajah in his Sunan(2/1394), and Al-Haakim in his Mustadrak (4/318), all of them from the narration of ‘Umar bin Al-Khattaab
[3] Reported by Imaam Ahmad in his Musnad (4/310), At-Tirmidhee in his Sunan (6/262), Ibn Maajah in hisSunan (2/1394), and Al-Haakim in his Mustadrak (4/216), all of them from the narration of ‘Abdullaah bin ‘Ukaim
[4] Reported by Ibn Hibbaan in his Saheeh (1/435) and At-Tirmidhee in his Sunan (7/133) in a similar narration, both on the authority of ‘Aa’ishah; Others reported it as well.

The Pleasures of Paradise


The reality of Paradise is something which people will never be able to understand until they actually enter it, but God has shown us glimpses of it in the Quran.  He has described it as a place essentially different to the life of this world, both in the very nature and purpose of life, as well as the types of delights which people will enjoy therein.  The Quran tells people about Paradise, which God offers to them, describes its great blessings, and proclaims its beauties to everyone.  It informs people that Paradise is one of two ways of life prepared for them in the afterworld, and that every good thing will be theirs in Paradise to a degree that surpasses our present ability to imagine.  It also shows that Paradise is a place where all blessings have been created perfectly and where people will be offered everything their souls and hearts will desire, and that people will be far removed from want and need, anxiety or sadness, sorrow and regret.  Every kind of beauty and blessing exists in Paradise and will be revealed with a perfection never seen or known before.  God has prepared such blessings there as a gift, and these will be offered only to people with whom He is pleased.

But what is the nature of these delights in Paradise, and how will it be different from the delights of this world?  We will try to highlight a few of these differences.

Pure delight without pain and suffering

While people in this world experience some delight, they also face much toil and suffering.  If one was to scrutinize the life which they live, they will find that the amount of hardship they face is much more than the ease and comfort.  As for the life of the Hereafter, there will be no hardship nor suffering in it, and people will live therein in pure joy and delight.  All the causes of sorrow, pain and suffering which people experience in this life will be absent in the Hereafter.  Let’s take a look at some of these causes.


When one thinks of success in this life, they usually conjure the image of big houses, fine jewelry and clothing, and expensive cars; financial stability is seen to be the key to a happy life.  To most people, success is inseparably related to wealth, even though this is the furthest from the truth.  How many times have we seen the wealthiest of people living such miserable lives, that it sometimes even leads them to commit suicide!  Wealth is something which humans in their very nature desire at any cost, and this desire has been created for a great and wise purpose.  When this desire is not satiated, it causes some extent of grief in a person.  For this reason, God has promised the inhabitants of Paradise that they will have all that they imagined as far as wealth and belongings are concerned, both for those who were extremely poor, experiencing even hunger and thirst, to those well-to-do but who desired even more.  God gives us a glimpse of this when he says:

“… there will be there all that the souls could desire, all that the eyes could delight in …” (Quran 43:71)

“Eat and drink at ease for that which you have sent forth (good deeds) in days past!” (Quran 69:24)

“… They will be adorned therein with bracelets of gold, and they will wear green garments of fine silk and heavy brocade.  They will recline therein on raised thrones.  How good [is] the recompense!  How beautiful a couch [is there] to recline on!” (Quran 18:31)

Disease and Death

Another cause of pain and suffering in this life is the death of a loved one or disease, which are both non-existent in Paradise.  None will feel any sickness or pain in Paradise.  The Prophet Muhammad, may the mercy and blessings of God be upon him, said about the people of Paradise:

“They will never fall ill, blow their noses or spit.” (Saheeh Al-Bukhari)

None will die in Paradise.  All shall live eternally enjoying the pleasures therein.  The Prophet Muhammad said that a caller will call out in Paradise when people enter it:

“Indeed may you be healthy and never be sick again, may you live and never die again, may you be young and never grow feeble again, may you enjoy, and never feel sorrow and regret again.” (Saheeh Muslim)

Social Relationships

As for the remorse felt due to a rift in personal relationships, people will never hear any evil or hurting comments or speech in Paradise.  They will only hear good words and words of peace.  God says:

“They will not hear therein ill speech or commission of sin.  But only the saying of: Peace! Peace!” (Quran 56:25-26)

There will be no enmity between people nor ill-feelings:

“And We shall remove from their breasts any (mutual) hatred or sense of injury (which they had, if at all, in the life of this world)…” (Quran 7:43)

The Prophet said:

“There will be no hatred or resentment among them, their hearts will be as one, and they will glorify God, morning and evening.” (Saheeh Al-Bukhari)

People will have the best of companions in the Hereafter, who were also the best people in the world:

“And whoever obeys God and the Messenger – those will be with the ones upon whom God has bestowed favor – of the prophets, the steadfast affirmers of truth, the martyrs and the righteous.  And excellent are those as companions!” (Quran 4:69)

The hearts of the people of Paradise will be pure, their speech will be good, their deeds righteous.  There will be no hurtful, upsetting, offensive or provocative talk there, for Paradise is free of all worthless words and deeds. If we were to discuss all the causes for anguish in this life, we would surely find its absence or opposite to be true in Paradise.

The Eternalness of the Hereafter

The Pleasures of this world are transient whilst the joys of the hereafter are lasting and eternal.  In this life when a person enjoys something, it is only a short while before they get bored with it and proceed to search for something they feel is better, or they may not feel a need for it altogether.  As for the delights of Paradise, a person will never feel bored with anything, but rather, its goodness will increase each time they indulge in it.

Also, the life of this world is very short.  Humans only live on this earth for a short while, and very few people reach the age of seventy.

“…Say: Short is the enjoyment of this world.  The Hereafter is (far) better for him who fears God…” (Quran 4:77)

As for Paradise, people will live forever.  God says:

“…its provision is eternal and so is its shade…” (Quran 13:35)

“What is with you must vanish, and what is with God will endure …” (Quran 16:96)

“(It will be said to them): This is Our Provision, which will never finish” (Quran 38:54)

Superior Delights

The delights of the people of Paradise, such as their clothing, food, drink, jewelry and palaces, will be far superior to their counterparts in this world.  There is in fact no room for comparison, as even the smallest space in Paradise is better than this world and all that is in it.  The Prophet Muhammad, may the mercy and blessings of God be upon him, said:

“The space of the bow of any one of you in Paradise is better than all that the sun rises upon” (Mishkaat al-Masaabeeh 3/85, no. 5615)

Free from all Impurities

Paradise is free from all the impurities of this world.  Eating and drinking in this life results in the need for excretion and its associated unpleasant odors.  If a person drinks wine in this world, he loses his mind.  Women in this world menstruate and give birth, which are sources of pain and hurt.  Paradise is free from all of these discomforts: its people will not urinate, defecate, spit or suffer from catarrh.  The wine of Paradise, as described by its Creator, is:

“Crystal-white, delicious to those who drink (thereof), free from intoxication, nor will they suffer intoxication therefrom” (Quran 37:46-47)

The water of Paradise does not become brackish, and its milk never changes in flavor:

“…rivers of water incorruptible; rivers of milk of which the taste never changes…” (Quran 47:15)

The women of Paradise are pure and free from menstruation, postnatal bleeding and all the other impurities suffered by women in this world, and all are free from stool and feces.  God says:

“…and they shall have therein purified mates…” (Quran 2:25)

The prophet answered a person when they asked how the people of Paradise will relieve themselves:

“They relieve themselves by perspiring through their skins, and its fragrance will be that of musk, and all stomachs will have become lean.” (ibn Hibbaan)

What we have mentioned has been a mere comparison in order to understand the nature of Paradise, but as God said, its delights are truly hidden:

“No person knows what is kept hidden for them of joy, as a reward for what they used to do.” (Quran 32:17)

Paradise: There is Nothing Like It

The delights of Paradise surpass the imagination and defy description.  They are like nothing known to the people of this world; no matter how advanced we may become, what we achieve is as nothing in comparison with the joys of the Hereafter.  As is mentioned in several reports, there is nothing like Paradise:

“It is sparkling light, aromatic plants, a lofty palace, a flowing river, ripe fruit, a beautiful wife and abundant clothing, in an eternal abode of radiant joy, in beautiful soundly-constructed high houses”. (Ibn Maajah, Ibn Hibbaan)

The Sahabah asked the Prophet about the buildings of Paradise and he replied with a wonderful description:

“Bricks of gold and silver, and mortar of fragrant musk, pebbles of pearl and sapphire, and soil of saffron.  Whoever enters it is filled with joy and will never feel miserable; he will live there forever and never die; their clothes will never wear out and their youth will never fade.” (Ahmad, at-Tirmidhi, ad-Daarimee)

God says:

“And when you look there (in Paradise) you will see a delight (that cannot be imagined), and a great dominion.” (Quran 76:20)

What God has kept hidden from us the delights of Paradise is beyond our ability to comprehend.  The Prophet said that God said:

“I have prepared for My slaves what no eye has seen, no ear has heard and no human heart can imagine.”  Recite if you wish:

“No person knows what is kept hidden for them of joy as a reward for what they used to do.” (Quran 32:17)

In another report:

“Never mind what God has told you; what He has not told you is even greater.” (Saheeh Muslim)

In other articles, we will attempt to mention some of the specific details of Paradise and the delights therein described to us by God and His last Prophet.


The Merit And Importance of Jumuah or Friday (فضل وأهمية الجمعة)


First Khutbah

All praise and thanks are due to Allaah. We praise Him, ask His help and forgiveness, and seek refuge with Allaah from the evil of our souls and our sinful acts, for he whom Allaah guides aright, there is none to mislead him, and he who is led astray, there is none to guide him (aright). I bear witness that none has the right to be worshiped except Allaah; He is the Lord with no associate. And I bear witness that Muhammad is His Messenger and bondsman who has conveyed the message, fulfilled the trust, and striven in the cause of Allaah as he ought to strive, until there came unto him from his Lord the hour that was certain.

The best of talk is embodied in the Book of Allaah, the best of guidance is that of Muhammad sallallaahu ‘alaihi wa sallam, the most evil things are innovations in religion (bid`ah), every act of bid`ah leads to falsehood, and every falsehood leads to the Hellfire. O Allaah, protect us from the Hell and its severe torture and from the condition of its people.

O servants of Allaah! You should know –may Allaah have mercy on us out of His Absolute Benevolence – that Allaah made for His servants certain occasions for acquiring bonus good deeds. Thus, they draw near to Him through performing what He has enjoined upon them in these occasions of all acts of worship, and win the favors and bounties which Allaah the Ever-Generous bestows on them on such occasions. As a result they will lead a righteous life as Allaah says which means: “(Namely) those whose lives the angels take in a state of purity, saying (to them), “Peace be on you; enter ye the Garden, because of (the good) which ye did (in the world).”” (Al-Nahl: 32)Also, He says which means, “And find in their Hereafter nothing but goodness.”(An-Naba’: 36). And, “The Truth (comes) from thy Lord alone; so be not of those who doubt.”(Ar-Rahmaan: 60) The reward is dependant on the kind of action “Then shall anyone who has done an atom’s weight of good, see it! And anyone who has done an atom’s weight of evil, shall see it.” (Az-Zalzalah: 7-8).

O servants of Allaah! You should know- may Allaah lead us to what pleases Him – that Allaah, out of His great wisdom, diverted those who were before us from the best day on which the sun has risen and gave the nation of Islaam the guidance for it. Allaah says which means: “Such is the Bounty of Allaah, which He bestows on whom He will: and Allaah is the Lord of the highest bounty.” (Al-Jumu’ah: 4). He also says which means, “It is never the wish of those without Faith among the People of the Book, nor of the Pagans, that anything good should come down to you from your Lord. But Allaah will choose for His special mercy whom He wills for Allaah is Lord of grace abounding.” (Al-Baqarah: 105)Also, “Such is the bounty from Allaah; and sufficient is it that Allaah knoweth all.” (An-Nisaa’: 70).

The Messenger of Allaah sallallaahu ‘alaihi wa sallam said: “We (Muslims) are the last (to come) but (will be) the foremost on the Day of Resurrection though the former nations were given the Holy Scriptures before us. And this was their day (Friday) the celebration of which was made compulsory for them but they differed about it. So Allaah gave us the guidance for it (Friday) and all the other people are behind us in this respect: the Jews’ (holy day is) tomorrow (i.e Saturday) and the Chrisitans’ (is) the day after tomorrow (i.e. Sunday)”. (Bukhaari & Muslim)

The Messenger of Allaah sallallaahu ‘alaihi wa sallam said: “It was Friday from which Allaah diverted those who were before us. For the Jews (the day set aside for prayer) was Saturday, and for the Christians it was Sunday. In this order would they (Jews and Christians) come after us on the Day of Resurrection. We are the last of (the nations) among the people in this world and the first among the creatures to be judged on the Day of Resurrection”. (Muslim)

Allaah’s Messenger sallallaahu ‘alaihi wa sallam also said: “The most virtuous of your days is Jumu`ah. On that day, Aadam was created and on that day he died, (on that day) the horn will be blown and the people will be dumbfounded! Increase your prayers upon me as your prayers upon me will be presented to me” The people said: “O Messenger of Allaah, how will our prayers be presented to you when you have passed away?” He said: “Allaah has prohibited the earth from eating the bodies of the Prophets”. (Ahmad, Abu Daawood, Ibn Maajah, Ibn Hibbaan & Al-Haakim)

Allaah’s Messenger sallallaahu ‘alaihi wa sallam said: “The best day on which the sun has risen is Friday; on it Allaah created Aadam. On it, he was made to enter paradise, on it he was expelled from it. And the last hour will take place on no day other than Friday”. (Ahmad & Tirmithi)

In his Muwatta’ Imaam Maalik reported that the Messenger of Allaah sallallaahu ‘alaihi wa sallam said: “The best of days on which the sun rises is the day of Jumu`ah. On it Aadam was created, and on it he fell from the Garden, on it he was forgiven, and on it he died. On it the Hour occurs, and every moving thing listens from morning till sunset in apprehension of the Hour except jinn and men. In it is a time when Allaah gives to a Muslim servant standing in prayer whatever he asks for”

You should know, servants of Allaah, that it was the practice of your prophet sallallaahu ‘alaihi wa sallam to honor this day and hold it in high esteem by performing certain acts of worship on it alone. Following are some of them:

1- The Prophet sallallaahu ‘alaihi wa sallam used to recite in the Morning prayer on Friday Surat Alif-Lam-Mim As-Sajdah’ (Chapter 32) ‘Surely there came over the man a time’ (Chapter 76) (Muslim, Abu Daawood, Tirmithi, Nasaa’i & Ahmad).

2- It is preferred to pray for Allaah’s blessings on the prophet sallallaahu ‘alaihi wa sallam during the day and night of Jumu`ah as the Prophetsallallaahu ‘alaihi wa sallam said: “Make many prayers upon me during the day of Friday and the night of Friday” (Al-Bayhaqi).

3- The performance of Jumu`ah prayer which is among the most important Islamic obligations and among the greatest gatherings of Muslims and he who neglects it Allaah will seal their hearts from accepting the guidance.

4- The command of performing ghusl on this day is stressed heavily.

5- Putting on perfume on this day, which is given preference over applying it on any other day of the week.

6- The use of siwaak (tooth-stick).

7- Going early to Salaatul-Jumu`ah (Friday prayer).

8- Keeping one’s self occupied with the remembrance of Allaah, supplication, and recitation until the Imaam begins his khutbah.

9- Listening to the Khutbah is obligatory. If he does not listen, he does an evil act and as a result has no reward. Allaah’s prophet sallallaahu ‘alaihi wa sallam said:“When the Imaam is delivering the Khutbah, and you ask your companion to keep quiet and listen, then, no doubt you have done an evil act”. (Al-Bukhaari, Muslim, Maalik, and Abu Daawood)

10- “The reciter of Surat al-Kahf on Jumu`ah will be blessed with a light that will rise from underneath his feet to the peak of the sky. This will be a light for him on the Day of Resurrection, and he will be forgiven for what is between the Jumu`ah (and the next) Jumu`ah” (Al-Haakim in his Mustadrak, Al-Bayhaqi in his Sunan, and Ad-Daarami in his Musnad).

11- Recitation of Surat al-Jumu`ah and al-Munaafiqoon or al-Ghaashiyah and al-A`la during the Jumu`ah prayer, as the Messenger of Allaah sallallaahu ‘alaihi wa sallam used to recite them in the Jumu`ah prayer. (Muslim, Tirmithi, and Ibn Maajah)

12- It is the weekly feast-day for Muslims as reported in Ahmad’s Musnad, Al-Haakim’s Mustadrak, and other books of Sunnah.

13- It is preferred that a Muslim wear the best of his clothes on that day. It is reported that the Prophet sallallaahu ‘alaihi wa sallam said: “A man who performs ghusl on Friday, perfumes himself if he has perfume, wears form the best of his clothes, then goes to the mosque covered with calmness until he reaches the mosque, and offers two rak’ahs of prayer if he wishes, and does not harm anybody, and then listens quietly while the Imaam speaks until he offers the prayer, all his sins between that Friday and the next Friday will be forgiven” (Ahmad)

14- It is not permissible for the one upon whom Jumu`ah is obligatory, to travel on its day before attending it if its time is due.

15- It is prefered to perfume the mosque with incense on Friday for it is reported that Ibn `Umar, may Allaah be pleased with him, used to perfume the mosque of Al-Madinah with incense every Friday at midday.

16- The one who goes to attend the Jumu`ah will be given the full reward of fasting the days of a year and observing night-vigil on its nights for every one of his steps. It is reported that the Messenger of Allaah sallallaahu ‘alaihi wa sallam said: “Whoever performs ghusl on Friday after having sexual intercourse with his wife[1] and then goes early to the mosque and attends from the beginning of the Khutbah and draws near to the Imaam and listens to him attentively, then Allaah will give him the full reward of fasting the days of a year and observing night-vigil on its nights for every one of his steps”(Musannaf, Ahmad)

17- On Friday, one’s sins are expiated, for it is reported in the authentic hadith that one who attends Jumu`ah will be forgiven for what is between the Jumu`ah (and the next) Jumu`ah as long as he avoids grave sins.

18- The Blazing fire is kindled to intensify its heat everyday, except on Friday.

19- In it is a time when Allaah gives to a Muslim servant whatever he asks for. This is reported in the two Saheeh books of hadeeth.

20- There are special conditions and rulings which are restricted to Jumu`ah only, such as residence, Khutbah, etc.

21- Giving Sadaqah (charity) on that day is preferred to giving it on any other day.

22- In paradise, the believers will see Allaah and visit Him on Friday.

23- It is the best day which Allaah has chosen from the days of the week, just as he has chosen Ramadan as the best of the months and Laylat al Qadr (the night or power) as the best of the nights and Muhammad as the best of His creatures.

24- It is Makrooh (undesirable) to observe fast on it alone as mentioned in many authentic hadiths.

25- The Khutbah of Jumu`ah should basically include stating the pillars of belief, that is belief in Allaah, his Angels, His books, His Messengers, in the Last Day; the mention of paradise and the Hellfire; the bounty and everlasting pleasures which Allaah has prepared for his servants and friends; and the punishment and everlasting torture that He has made for His enemies who disobey Him.

Scholars of the past and present have stressed the importance of the Khutbah of Jumu`ah and its great effect on Da`wah to Allaah, provided that it is employed properly and the orator fulfils the following conditions:

1- Devotion to Allaah: for it is the basic condition for the acceptance of one’s actions and attaining their fruits. Therefore, if the khutbah is not meant to attain the reward of Allaah, be it directing people to what embodies their pleasure and happiness both in this world and the hereafter, their words will not exceed the ears of the audience as they proceed only from their tongues. In contrast, what proceeds from the heart reaches the heart directly.

2- Following in the footsteps of Allaah’s Messenger sallallaahu ‘alaihi wa sallam with respect to his way and guidance, in general, and his guidance regarding the Khutbah ofJumu`ah, in particular. Allaah says which means, “Say: “If ye do love Allaah, follow me: Allaah will love you and forgive you your sins; for Allaah is Oft-Forgiving, Most Merciful.” (Aal ‘Imraan: 31). He also says which means, “Deem not the summons of the Messenger among yourselves like the summons of one of you to another: Allaah doth know those of you who slip away under shelter of some excuse: then let those beware who withstand the Messenger’s order, lest some trial befall them, or a grievous Penalty be inflicted on them.” (An-Noor: 63). Thus he supports the Sunnahof the Prophet and does his utmost in reviving it and fights against Bid`ahand removes it.

3- Scientific efficiency through Fiqh (comprehension) of religion and broad readings: so that the orator may be able to benefit his audience of Muslims, for one cannot give what he does not possess.

4- Good and excellent example: Allaah says which means: “And those who pray, “Our Lord! Grant unto us wives and offspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous.” (Al-Furqaan: 74), i.e. a good example. Also the khutbah is meant to admonish the hearts and affect the feelings and emotions, and this cannot be achieved unless the adviser or commander practices what he preaches. Allaah says which means: “Do ye enjoin right conduct on the people, and forget (to practise it) yourselves. And yet ye study the Scripture? Will ye not understand?” (Al-Baqarah: 44).

One cannot give what he does not possess. Our righteous predecessors were aware of this fact and many of their stories in this respect are narrated. Once the slaves of Madinah came to Imaam Maalik Ibn Anas, the Imaam of Daar Al-Hijrah (the home of migration), may Allaah have mercy upon him, and complained about the severity of slavery. They asked him to deliver a khutbah encouraging people to free the slaves and explaining the merit of this act. He promised them to do something good. He waited for a short period and did not deliver a khutbahconcerning their complaint except after a month. When he delivered the khutbah he encouraged people to free slaves and explained the great reward which Allaah prepared for him who frees a slave seeking the reward of Allaah. His words affected people greatly, to the extent that people got out of the mosque and freed great numbers of slaves. The freed slaves came to him to blame and thank him. They blamed him for he delayed his khutbahconcerning their complaint for that period and thanked him for their freedom as a result of his khutbah.

His answer to their blame indicated the importance of setting a good example for the orator and Daa`iyah and its effect on his words andDa`wah. He said: “As for delaying the talk about your issue, when you asked me that, I found that I did not possess a slave to set free before speaking about freeing slaves and its merit. So I worked until I earned enough money to buy a slave and then I freed him. Thereupon I delivered my khutbah which in turn affected people’s souls. So praise be to Allaah who is the source of all favors.”

5- Being acquainted with the condition of the audience, so he knows what is suitable to them and how to affect them like rabbaani (godly) scholars. Allaah describes them saying, which means, “It is not (possible) that a man, to whom is given the Book, and Wisdom, and the Prophetic office, should say to people: “Be ye my worshippers rather than Allaah’s”: on the contrary (he would say): “Be ye worshippers of Him Who is truly the Cherisher of all: for ye have taught the Book and ye have studied it earnestly.” (Aal ‘Imraan: 79). A Rabbaani is the scholar who is well acquainted with how to teach and admonish people, so he teaches them the clear, general, basic principles of knowledge before the ambiguous, specific, and branch issues of knowledge.

6- Show a reaction to the words he says in his khutbah: which indicates that the khateeb is affected by the issues that he is tackling which are concerned with the hopes and pains of his nation. Thus he affects the audience, attracts their attention, and makes them responsive to him. This is the Prophetic guidance, for Imaam Muslim reported:“When Allaah’s Messenger sallallaahu ‘alaihi wa sallam delivered the khutbah, his eyes became red, his voice rose, and his anger increased so that he was like one giving a warning against the enemy and saying: ‘The enemy has made a morning attack on you and in the evening too” But the state of some orators, who are unimpressive in their khutbahs to the extent of being boring and causing the audience to sleep, their act is undoubtedly in contrast with the guidance of the Prophet.”

O servants of Allaah! Be pious and conscious of Allaah, and thank Him for what He conferred on you alone of the blessings of this day from among all nations. So fulfil what He made obligatiory for you on it and on the other days, so that you shall attain happiness in this world and win the pleasure of Your Lord in the Next. O Allaah! Help us so that we may thank You, for the blessings and favors You conferred on us, remember You, thank You, and worship you in the best way. I ask Allaah’s forgiveness for me and you, so ask His forgiveness, repent to Him, for he who repents to Allaah after committing a sin will have his sin forgiven.

Second Khutbah

All praise and thanks are due to Allaah, the Cherisher and Sustainer of the worlds. May Allaah’s peace and blessings be upon our prophet Muhammad, His household, his companions, and those who follow in his footsteps and pursue his guidance and call to Islam until the Day of Judgment. O Allaah! Make us with them out of Your Benevolence, Generosity and Bounty, O Lord of The Worlds.

Servants of Allaah! We have mentioned some of the characteristics of Friday and some of the conditions to be fulfilled by the orator. Now we will discuss some of the conditions of the khutbah itself:

1 – It should include praising Allaah as He deserves to be praised, teaching the pillars of Islaam, its laws and ethics, enjoining what is good and forbidding what is evil. The prophet sallallaahu ‘alaihi wa sallam used to praise Allaah with His due praise and then say: “He whom Allaah guides aright, there is none to mislead him, and he who is led astray, there is none to guide him (aright). The best of talk is embodied in the Book of Allaah” Then, he used to say the tashahhud (i.e. to bear witness that there is no god but Allaah) and then say, “to commence”. He also would command or forbid his companions if the occasion necessitated this, even while delivering the khutbah. Once he commanded the man who entered the mosque (while he was delivering the khutbah) to offer two rak`ahs as reported by Al-Bukhaari.

2 – It should include what benefits Muslims concerning their religion and worldly life, by reminding them of Allaah’s great blessings in that He guided them to Islam and sent the honorable prophet sallallaahu ‘alaihi wa sallam to them, and of the Days of Allaah; warning them against His wrath and punishment; asking them to be pious and conscious of Him and do what makes them nearer to Him, His pleasure and Gardens; and forbidding them from what makes them nearer to His wrath and Hellfire.

It should not be used as a means to decry and defame certain personalities by name. During his speech about the required methodology of admonition and delivering khutbahs, Sheikh `Abdullaah Ibn Qa`ood, may Allaah preserve him, said: “.. Thus, it is clear that the way of decreasing the praising of Allaah in the khutbah to the least amount of praise which appears in the khutbah, as a means to praise certain persons by name or defame others by name, contradicts the way of the Prophet sallallaahu ‘alaihi wa sallam, his Companions, and those who followed on their footsteps. Thus we should follow in their footsteps with complete devotion to Allaah, so that Allaah may accept from us our obedience and we achieve the purpose for which the khutbah is meant. This purpose consists of reminding people from time to time, showing them the right path, knowing their problems and the diseases of their hearts in order to solve and cure them by the cure that Allaah prescribed for them in His saying (which means): “O mankind! There hath come to you a direction from your Lord and a healing for the (diseases) in your hearts, and for those who believe, a Guidance and a Mercy. Say: “In the Bounty of Allaah. And in His Mercy, in that let them rejoice”: that is better than the (wealth) they hoard.” (Yoonus: 57- 58)

3 – Shortness of the khutbah, without failing to fulfill its purpose by choosing eloquent words, avoiding difficult, strange words and terms which common people do not understand. Also, the lengthening of prayer, in such a way that is not boring, is recommended. For the Prophet sallallaahu ‘alaihi wa sallam said: “The lengthening of prayer by a man and the shortness of the khutbah (sermon) is the sign of his understanding (of faith)” (Muslim and Ahmad).

Ibn Al-Qayyim, may Allaah have mercy on him, said: “Whoever reflects on the khutbahs of the Prophet sallallaahu ‘alaihi wa sallam and those of his Companions finds them sufficient to explain the guidance and monotheism, the Attributes of Allaah, and the general principles of faith and Da`wah to Allaah. They showed the favors of Allaah which make His creatures love Him, and His Days which make them fear His punishment. Moreover, they included the command to remember and thank Him so that He may love them, mentioned of His Attributes and Names…what makes them love Him, and Commanded them to obey, thank, and remember Him so that He may love them. As a result, the audience will leave having loved Allaah and Him having loved them. Then long ages passed over them and the light of prophetood disappeared, to the extent that the laws and commands became mere formal practices, performed without being conscious of their purposes and objectives. Thus, they made these forms and practices sanctified that should not be neglected, while they neglected their objectives which really deserved their attention. They became concerned with ornamenting their khutbahs with rhymed prose and good style, and thus, the share of hearts from them decreased or even disappeared, and they failed to fulfil their objective.”

[1] It is preferred for a married Muslim to have sexual intercourse with his wife and then perform ghusl on Friday for this will help him to lower his gaze while going to the mosque.

Islam -Frequently Asked Questions


What is Islam?
The Arabic word ‘ Islam’ stands for ‘Submission’ or ‘Peace’. In a religious context, it implies the peace that reaches out to one when one completely submits oneself to the will of Almighty God. This is achieved only when the individual acts in accordance with the direction of his Creator in all spheres of life.
Who is the founder of Islam?
The Almighty God who created the universe, endowed man with a special gift of intelligence and thought, to enable him to discriminate between good and bad. Man has also been given, the freedom to choose his own path by either accepting or rejecting the instructions of the Almighty Creator. The divine revelations were conveyed by God to mankind through numerous prophets who preached the ideals to all communities during different periods of human history. The thousands of prophets whom God selected for human guidance have promulgated the basic doctrine with remarkable similarity. The belief in and the profound reverence for all messengers and revealed scriptures from God forms an integral part of Islamic faith. Islam is not a religion founded by Prophet Mohammed, (Peace Be Upon Him). The Qur’an has most emphatically corroborated the fact that the Islamic conception of life was revealed to man by a long chain of prophets chosen by the Almighty Creator.
Who is Muslim?
The word ‘Muslim’ means one who has submitted oneself to the Omnipotent Creator. A true Muslim is one who has disciplined his life in accordance with the instructions conveyed by God through His messengers. A person becomes a Muslim not by birth alone, but by his faith and deeds.
How can one be a Muslim?
I testify that there is none who deserves to be worshipped but Allah. I testify that Mohammed is the messenger of Allah“. By taking this solemn oath sincerely and endeavoring to regulate one’s life following the instructions conveyed by Allah through his messengers, one becomes a true Muslim. By declaring that there is none worthy of worship save Allah, and that Mohammed is the Prophet of Allah, the believer announces his or her faith in God’s oneness, His sole right to be worshipped and that Muhammed is the last of the prophets. It also confirms his or her belief in all prophets and the scriptures they brought.
Why does Islam seem to be strict?
No prophet taught that religion is to be confined within the walls of places of worship. On the contrary, Muslims are expected to follow the instructions of Almighty Allah in the course of all their activities in life. The word ‘Muslim’ means ‘one who has submitted his self to the will of Allah’, and for the same reason a true Muslim cannot compromise on anything that stands in the way of guiding his life according to divine strictures. The view that consciousness of God is to be confined only to the place of worship is alien to Islam. Muslims always have religion foremost in their minds whereas many others consider religion as irrelevant in the present age.
“O people! Worship your Guardian Lord, Who created you and those who came before you that you may become righteous. Who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith fruits for your sustenance; Then set not up rivals unto Allah when you know (the truth).” Holy Qur’an 2:21, 22

What are the Islamic beliefs?
Muslims believe in one, unique, incomparable God, in the angels created by Him, in the revealed Scriptures, in the prophets through whom His revelations were made to mankind, in the Day of Judgement and life after death, individual accountability for actions, and in God’s complete authority over human destiny.

What does faith in ‘One God’ mean?
Allah, the Creator and Protector of all beings in the universe, big and small, in His essence His goodness and his deeds, remains alone and unique. One offers worship only to Him, who is Almighty, higher than everyone else and Himself being perfect in everything. By monotheism, Islam implies, not the mere belief that there is just one God, but it power the way for prayers and offerings to the one who is all Merciful and Omniscient.
Who is Allah?
The Arabic word ‘Allah’ is the shortened form of ‘al-ilah’, ‘The God, the one and only God, the first, the last, the eternal, the hidden, the manifest, the ultimate reality’. Even non-Muslim Arabs use the term ‘Allah’ when they speak of God. The basic creed of Islam is this simple formula: ‘There is no God but Allah’ (‘La ilaha illallah’). The Arabic term ‘Allah’ denoting God, is unique in many ways. It has no plural like ‘gods’; it has no gender like ‘godess’; nor does this word generate a visual image of any kind. “Allah”, He is God, the One true God, He is the one who deserves all worship and there is nothing comparable to him. Nevertheless, ninety-nine different attributes of Allah are named in the Qur’an.
Who are the angels?
Angels are the servants of God and they were created from light. They are beyond the realm and reach of human comprehension. They do not have freedom of action and can only carry out the command of God.
What are the Scriptures?
The Scriptures are the sacred books containing divine revelations from God which were conveyed through His messengers for the guidance of man. Prophets were sent to all peoples of all ages, to warn them and guide them to righteousness and virtue. The names of the four known scriptures are ‘the Torah’, ‘the Zabur’, ‘the Injeel’ and ‘the Qur’an’. ‘The Torah’ was revealed to Prophet Moses (Peace be upon him) and it is the greatest among the Israelites books. The Zabur was revealed to Prophet David (Peace be upon him). ‘The Injeel’ which Allah revealed to Prophet Jesus (Peace be upon him), is a confirmation of ‘the Torah’ and a complement to it. The Qur’an, which was revealed to the last of the prophets, is but a restatement of the faith delivered to the prophets before him. The more the Qur’an is studied with an unprejudiced mind, the more this truth emerges, that the Qur’an is a confirmation of all the earlier scriptures and messages sent by God through His messengers who lived and preached among various sects of humanity.
Who are the prophets?
Prophets are men, chosen by God at various stages and under varying circumstances of history, to lead men from darkness to light. The Qur’an repeatedly states the fact that prophets with the same message were sent to each and every community. The process of revelation continued unabated, sometimes in succession, at other times in broken sequences until the period in history, when the termination of Divine revelation and messengership, with the Qur’an and Prophet Mohammed (Peace be upon him) became a significant milestone in the history of mankind. It is true that the lives and mission of many a prophet has been made obscure and distorted by legends that grew around them or by people with vested interests, who used the names of these prophets to exploit men and mislead them from the right faith. No prophet of God has claimed himself to be divine. They were all mortals who lived and passed away from this earth after completing their mission of conveying the basic message to mankind, which was a call for the recognition and affirmation of God’s existence, uniqueness and Lordship over all creation. It is an integral part of Islamic faith to believe in all the prophets of God.
What does Islam say about life after death?
Death does not terminate man’s life. On the other hand, Islam teaches that it is the door that opens to an eternal lifer after death. The appropriate reward for one’s earthly deeds, good or bad, is disbursed only in the Hereafter. The Islamic belief is that mankind will be resurrected, on the Day of Judgment, after every creation is destroyed. After being reborn, man will face a trial which will be in absolute control of the Almighty. Here, all the good and bad acts of man during his sojourn on earth will be unfurled before his eyes in order to be ultimately judged by God. The virtuous will be rewarded with virtue and the wrong doers punished appropriately. Those who have made sacrifices and discharges noble deeds will receive the shelter of peace in Heaven and those who have denigrated their lives through vices and evil will be condemned to suffer horrors of Hell. Islam inculcates the concept of accountability both in public and private life of a person by emphasizing the paramount importance of life Hereafter for mankind.
What does faith in destiny mean in Islam?
The Law of God, the Creator and Ruler of the worlds, is a powerful, all pervasive law which governs all that comprises the universe. No creation can lodge this Law and man’s position is no different. Even man’s environment and physical constitution are regulated on the basis of this divine law. The good and the bad that befall him happen on the basis of divine Destiny. How they befall on each one is in accordance with the predetermined decision made by the Omniscient Creator, who is aware of the ultimate good and evil of mankind. Hence, Islam directs man to believe in Destiny, whether good or bad, which Allah has measured and ordained for all creatures according to His previous knowledge and as deemed suitable by His wisdom.
“Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (scriptures), in the Taurat and the Gospel; For he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him and follow the Light which is sent down with him, It is they
who will prosper..” Holy Qur’an 37:15

What are the fundamental sources of Islamic faith?
The sacred fundamental sources of Islamic faith are the Qur’an, and the practice and example of Prophet Muhammed (ﷺ).

Who is Muhammed?
Muhammed (ﷺ) is the last of the prophets of Islam. It is through him that the religion of absolute submission to God, was perfected. Muhammed (ﷺ) is not just the successor of Noah, Abraham, Moses and Jesus, but of all the prophets who were sent across the world, whose names are either known or unknown. His mission was not to establish new religion, but on the other hand, to perfect the Religion taught by the earlier prophets.

We have not sent thee but as a (Messenger) to all mankind, giving them glad tidings, and warning them (against sin), but most men know not.” Holy Qur’an 37:15

How was the life of Muhammed?
Muhammed (ﷺ) was born at Mecca in AD 570. Having lost his father before his birth and his mother at the age of seven, he grew up as an orphan. Despite the immoral circumstances prevailing in the Arabia of his time, Muhammed was particularly well known for his personality radiating honesty, nobility, sincerity, generosity and trustworthiness. Mohammed (ﷺ), at the age of twenty five married Khadeeja, a forty year old trader. He started receiving divine revelations at the age of forty. Being chosen as a prophet, he preached the divine messages to the people of Mecca. Their response however was bitter, arrogant and violent. Beaten up, tortured, and threatened with death, he fled his motherland to Yathrib (Medin) a city in the northern side of Arabia. Consequently a Muslim nation was formed in Madina and its leadership was taken up by him. Battle after battle had to be fought while in Madina when unbelievers attacked the Muslims seeking to destroy the religion of truth. In fact, they were battles fought for freedom to practice religion. The most amazing success of the Prophet’s life is the tremendous success which he achieved in transforming the life of his followers in all aspects. In a span of just 23 years, he raised them from the depth of degradation to great moral and spiritual heights so as to make them a model for future generations. He passed away at the age of 63 in Medina, having lived a most fruitful life.
Why is Muhammed called the last prophet?

“Muhammed is not the father of any of your men, but (he is) the messenger of Allah, and the seal of prophets; and Allah has full knowledge of all things.” Holy Qur’an 33:40

The earlier prophets had been sent exclusively to particular regions or sects. We learn that many prophets had predicted the arrival of a great prophet who would be a blessing to the whole world. Muhammed (ﷺ) is indeed a prophet to the entire world. The messages presented through him are applicable to the last of man on earth. The super human powers which were bestowed on some prophets never lasted beyond their lives. However, the Qur’an which proves the prophethood of Muhammed (ﷺ), illustrates its consistency and supremacy and is open for verification by anyone. All authorities are unanimously agreed upon the fact that the life and mission of prophet Muhammed (ﷺ) was realised completely under the fullest glare of documented history. The whole life of Muhammed (ﷺ) has been recorded in detail and each incident, whether major or minor is worthy to be adopted as a model. It has been emphatically asserted that no messenger of God would appear after Muhammed and that all mankind ought to adopt the guidelines laid down in the Qur’an and to emulate the practice and example of Muhammed (ﷺ) since the religion of Islam was perfected by them.

What is Qur’an?
The Qur’an is the final sacred scripture presented through the Last Prophet of Islam. It contains nothing but the words of God. It is the sctipture that can guide all mankind to the last day. For the same reason, the very God who presented it, promised mankind that the Qur’an will be protected and preserved to the last without any alteratoin or interpolation. The Qur’an is the only religious text that is free from any human tampering. It is at the same time a text that can guide men of all times through the right path and is also an irrefutable evidence for the prophethood fo Muhammed (ﷺ).
What does Qur’an narrate?
The Qur’an contains the moral instruction, essential for man to suceed during this life on earth and during the life after death. We may say that, the central theme of the Qur’an borders on the relationship between the Creator and the created. The Qur’an is full of narrations that speak of beliefs and practices needed to guide one’s life through the path of virtue. The purpose of illustrating incidents of the past that have provided lessons for mankind, is to warn mankind against deviating from the path of God. Along with the precepts that aid to the refinement of the self, if contains the rules and regulations to be observed in life. Besides, the Qur’an also explains various universal phenomena, in a manner that convinces anyone of the existence of God. The Qur’an can also be said to be the crystallisation of one and the same religious consciousness preached by all prophets, and the collection of the essence and clarification of all the scriptures of the past.
Why is Qur’an considered divine?
The Qur’an is a unique book, the like of which is no man is capable of composing. Despite being compiled by an illiterate, who had displayed no literary flair until the age of forty, the unique literary style of the Qur’an, is one that remains absolutely inimitable. Amongst the existing scriptures, the Qur’an remains apart, for it can claim to be the only divine text that maintains the very form in which it was first presented. The moral codes laid down in the Qur’an are applicable for all times and matchless is the righteousness that they manifest. It is indeed a wonder, that over a spell of twenty three years, under varied circumstances, the Qur’an verses dealt with subjects that are vast and intense, without any disscrepancy whatsoever. Incomparable and great is the transformation that the Qur’an engendered. In such a short span, the Qur’an transformed a degraded and depraved society to a point that attained the highest levels of moral excellence, making them the models for the future generation of men. It has been proved beyond doubt that, word for word the prophecies in the Qur’an stem from a supreme source. It is a greater wonder that the Qur’an, which was revealed fourteen centuries ago, at a time when the world was in absolute darkness in the fields of science and technology, does not contain a single statement that is contradictory to modern scientific knowledge. Yet another explicit evidence that indicates the supremacy of the Qur’an is that many of the findings of modern science attest the view that the Qur’an is indeed the word of the Almighty, the Creator of the universe.

“And if you are in doubt as to what We have revealed from time to time to Our servant then produce a Sura like thereunto; And call your witness or helpers (if there are any) besides Allah, if your are truthful. But if you cannot – and of a surety you cannot then fear the fire whose fuel is men and stones, – which is prepared for those who reject faith.” Holy Qur’an 33:40

“Recite what is sent of the book by inspiration to thee, and establish regular prayer: for prayer restains from shameful and evil deeds; and remembrance of Alah is the greatest (thing in life) without doubt and Allah ows the (deeds) that you do.”

What are the ‘Five Pillars of Islam’?
There are five compulsory acts of worship that are paramount to Islam. They are the Vow of truth, Salat (Prayer), Zakaat (Charity), Fasting and Hajj (Pilgrimage).

What is the Vow of truth?
“I testify that, none but Allah deserves to be worshipped and Muhammed (ﷺ) is the messenger of Allah”. It is after taking this pledge that one becomes a Muslim. The person who chants this pledge vows that he will offer worship to the One and Only creator and none else, and that he will lead his life, following the practice and example of Prophet Muhammed (ﷺ).
What is Salat (Prayer)?

“A person, who does not desist from bad and unjust deeds after offering prayers, strays away from Allah.” Prophet Muhammed (ﷺ)

It is the compulsory responsibility of every Muslim to offer Salaat five times a day. The timings to be strictly adhered to fall before sunrise, during midday, evening, after sunset and at night. The Salaat is to be performed after doing ritual ablutions which symbolises purification of body and soul. It is certain that the life of a true Muslim who sincerely takes the vow of truth and offers prayer five times, meticulously standing with folded hands, bowing, prostrating and sitting, thus involving oneself in a conversation with Creator, will be freed of all wrongs.

What is Zakaat (Charity)?

“Of their wealth take alms, that so thou mightest purify and sanctify them; and invoke Allah for them. Verily! Your invocations are a source of security for them, and Allah is All-Hearer, All-Knower.” ( Holy Qur’an 9:103 )

The literal meaning of Zakat is ‘to purify’. It is not just a form of charity or almsgiving. Muslims are liable to set apart a share of their own wealth for those who suffer poverty and want in the society. This compulsory charity is known as Zakaat. The Zakaat rate of per annum is fixed at the of 2.5% for goods to be traded and 10% for agriculture produce, (5% if the produce is the result of irrigation). Certain minimum limits have been prescribed for each item, above which ‘Zakaat’ is due. The Zakaat is to be collected from those liable by the government or by an institution entrusted by the community, in order to distribute to the deserving.

What is Fasting ( Saum )?

“Ramadhan is the (month) in which was sent down the Qur’an, as a guide to mankind, also clear (signs) for guidance and judgement (between right and wrong). So everyone of you who is present (at his home) during that month should spent it in fasting.” Holy Qur’an 2:185

It is the responsibility of a Muslim to abstain from taking food and drink and also to abstain from sexual intercourse during day time for a period of one month. Ramadhan, the month in which the Qur’an was first revealed, is the stipulated month for fasting. The believer who observes fasting for a month is able to elevate his self above all temptations of a physical nature.

What is Hajj ( Pilgrimage )?

“Whoever performs Hajj solely for the sake of Allah and, in the course of it, abstains from sensuality and disobedience, he returns from there as immaculate as a child just born.” Prophet Muhammed (ﷺ)

Every healthy and affluent Muslim should undertake a pilgrimage to Mecca, once in his life time. This pilgrimage is known as Hajj. People of different nationalities, languages and colours, gather in millions at Mecca during the month of Hajj. The concept of one humanity upheld by Islam is explicit during Hajj pilgrimage when the pilgrims have the same thought, carry the same prayer on their lips, and are uniformly dressed (the man using just two pieces of cloth – one to wear and the other to cover and the women covering all the parts of their bodies except their face and hands). A single humanity, where there is no discrimination between master or labourer, black or white, elite or lowly, native or foreigner, is symolized by the multitude of humanity that assemble for this holy pilgrimage.

What is Ka’aba?
The Ka’aba is a place of worship situated in Mecca. It is the first shrine built to worship the Almighty. It was in the premises of the Ka’aba that Ibrahim (ﷺ), the prophet, abandoned his child and wife, obeying God’s command. Ka’aba was rebuilt by Ibrahim and his son Ismail following God’s command. Muslims around the world offer Salaat, facing Ka’aba. The Hajj rituals are performed in the premises of Ka’aba.
Do Muslims worship Ka’aba?
Muslims worship only the Omnipotent Creator of the universe. The Ka’aba is a creation, and being the first monument built for the worship of the One True God, Muslims revere it. The Hajj is performed around the Ka’aba, but it does not contain any prayer to the Ka’aba. This applies also to the Salaat being performed facing the Ka’aba. He who worships the Ka’aba and offers prayers to it, does not belong to the Islam.
What is the view of Islam with regard to Virtue and Vice?
Man is incapable of accurately distinguishing and understanding virtue and vice. Prophets were sent by the Almighty to enlighten man on the nature of virtue and vice. Prophet Muhammed (ﷺ) is the last prophet and therefore for any man after Muhammed (ﷺ), the yardstick to measure virtue and vice is simply the life of Muhammed (ﷺ) and the Qur’an, the sacred scripture presented through him. It is sufficient to look up the Qur’an and the ideal life of Muhammed (ﷺ) to comprehend the good and bad related to any subject.
What are the specialities of the character of a Muslim?
The Qur’an and the sayings of Muhammed (ﷺ) enjoins each Muslim to have the following characteristics in each of his actions. They are-honesty, justice, honouring of contracts, patience, perseverance, tolerance, mercy, humility, affection, decency, love, respect etc.

• Allah will not show mercy to him who does not show mercy
• The strong is not the one who overcomes the people by his strength, but strong is the one who controls himself while in anger
• Modesty and chastity are the parts of the faith.
• The one, who protects the honour of his brethren in his absence, will be saved from the horrible sufferings of Hell.
• It is treacherous to lie to your brethren in matters that he trusts you.
Prophet Muhammed (ﷺ)
What are the characteristics that ought not to be in a Muslim?
The Qur’an and the sayings of Muhammed (ﷺ) make it clear that, Muslims ought not to harbour feelings deceit, jealousy, greed, hatred, treachery, extravagance, miserliness, pride, hypocrisy, vainglory, mockery, falsehood, gossip, scandal-mongering and short temper.

• Anybody who speaks a lot will have a lot of mistakes, and those who commit a lot of mistakes will have a lot of sins, and those who have a lot of sins will in the Helfire.
• No one will enter Paradise who has even a little bit of pride.
• To be virtuous is to be morally upright. Vice is which causes doubts in your mind and which you did not wish to be seen by others.
• Miserliness and immorality are two bad qualities, which can never come together in a true believer.
• Gossippers and slanderers will never enter Paradise. If any one has any of the following four bad qualities, he is a hypocrite. If he has the only one of these four, there will still be signs of hypocrisy in him until he gets rid of that vice. The four bad qualities are – betrayal of trust, speaking untruth, breaking agreements and shouting foul words during quarrels.
Prophet Muhammed (ﷺ)
What is the Islamic stand regard to food?
Islam does not accept the stand which recommends the absolute abstinence from food and drink, in order to attain salvation. While permitting the consumption of all good food and drink, Islam strongly and particularly disapproved excesses in this field. A true Muslim is one, who completely abstains from the forbidden food and drink such as carcass, pork, blood, alcohol and the meat that is slaughtered in the name of some one other than Allah.
What is the Islamic code of dress?
Garments are for beatifying and for covering one’s body. The mode of dress should never display excess show and arrogance. Islam teaches a decent way of dressing to all women and men. The paramount purpose of clothing is to cover one’s nakedness. No man or a woman should dress in a way which rouses sexual desire in a stranger. Women ought to fully cover all the parts of their bodies except the face and hands. The aim of prescribing such a dress code for woman is to protect her honour and to ensure her safety.
How do Muslims regard entertainments?
Islam, while allowing all entertainments that cheer one’s mind and body, strictly states that they should not transgress the limits. Islam detests all those pleasures which keep man away from the consciousness of God and those that cause moral degeneration..
What is the Islamic view of marriage?

“And among His signs is this, that He created for you mates from among yourselves, that you may dwell in tranquillity with them, and He has put love and mercy between your (hearts): Verily in that on Signs for those who reflect..”  Holy Qur’an 30:21

It is the stern command of Islam that the sexual instinct, natural to man should attain consummation only through wedlock. Matrimony is a holy act. Celibacy has been strongly prohibited. Marriage is viewed by Islam as a sacred contract. The dos and don’ts that the two mates ought to adopt in matrimonial life have been prescribed by Islam. Obeying these stipulations, man and woman can ensure a successful and blissful married life and a peaceful life after death.

• The resources of this world are for you to enjoy. The best wealth you can have in this world is a good wife.
• The best wealth that a man can have in this world is a good wife. A good wife is one who is a joy to look at, one who obeys her husband’s commands and one who protects the wealth during his absence.
• The best of men are those who treat their wives well.
Prophet Muhammed (ﷺ)
What is Islamic wedding?
When the father or the guardian of the bride offers to give her in marriage to the bridegroom and when he accepts the offer in the presence of witnesses, the marriage is solemnised. The prescription of Islam is that the bridegroom ought to give the bride ‘mahr’ (dower) on the occasion of the wedding and that the consent of the bride should be sought beforehand.
What are the responsibilities of man and woman in a family?
Going by the teachings of Islam, though the responsibilities and rights of man and woman are different in matrimonial life, they are complementary. It is the responsibility of the woman to maintain the home and their children. The man’s duty is to protect his home and earn decent livelihood. Islam, which reveres the motherhood of woman, reposes the full responsibility on man to look after her and the children.
What is the Islamic view on polygamy?
Islam permits polygamy on condition that the husband treats the wives in a just manner. However the number of wives should not exceed four. It is sinful and mean to have extra-marital relations. As per the strict code of Islam, on no account should a man stray towards another woman. A man who cannot satisfy his thirst for sex with one wife is allowed to resort to polygamy. Islam completely bans the heinous practice of disowning responsibility after having sexual relation with a woman. Instead, Islam permits, in unavoidable circumstances, a sacred arrangement for keeping wives legitimately, where they are protected and allowed their rights without any partiality. There are contexts where the practice of polygamy becomes more of a social necessary than a personal need, especially when the number of women in a society exceeds that of men. Generally women out number men. During war times the proportion varies further, as men are more likely into account situations like this, when polygamy becomes socially indispensable, and permits it conditionally.
What does Islam say about divorce?
Islam gives necessary instructions for the preservation of family relationship. Conformation to these instructions paves the way for a strong family bond and trouble free matrimonial life. However, Islam is not blind to the discords that may occur in family life. Islam recommends three practical and scientific methods to prevent the severing of family relations due to discord caused by lack of discipline. The first procedure recommends good advice, failing which one boycotts the bed. If this also fails, mild physical punishment can be given, without bruising her body or mind. When all the three methods fail, the relatives of the couple can arbitrate and try for a compromise. If this attempt also fails to reunite the couple, Islam permits a divorce in a decent manner. Islam is very stern on the issue of divorce and it is allowed only in absolutely unavoidable situations.

• Know that all of you are rulers and that you will be questioned about all that you rule over. A leader is a ruler. Every man is the ruler of his household. The woman is in charge of her house and children. Hence every one of you is a ruler and you are responsible for those whom you rule.

• Know that all of you are rulers and that you will be questioned about all that you rule over. A leader is a ruler. Every man is the ruler of his household. The woman is in charge of her house and children. Hence every one of you is a ruler and you are responsible for those whom you rule.
Prophet Muhammed (ﷺ)
Who has the right for divorce?
A divorce is possible for both man and woman who are certain that they cannot get along in any way with the partner. Only the manner of divorce varies a little between the man and the woman.
What does Islam say about bringing up children?
It is the duty of the parents to bring up children who are the blessing of family life, in a manner beneficial to their life on earth and life after death. Parents should take care of the material and spiritual needs of the children. They should be loved and respected. Besides, they should be encouraged to do good and prevented form indulging in evil deeds. Islam permits minor punishments to correct wrong deeds without causing injury to their pride. Children should be treated equally. Islam strongly desires that both boys and girls should be brought up with equal regard, without any discrimination.

• Those who do not show mercy towards the young and those who do not show reverence towards elders are not to be considered to belong to our community.
• The greatest gift that a father can give to his son is to teach him good manners.
Prophet Muhammed (ﷺ)
How should one behave to one’s parents?

“Your Lord has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them but address them, in terms of honour and, out of kindness, lower to them the wing of humility through mercy, and say: My Lord! Bestow on them your Mercy as they cherished me in childhood.” Holy Qur’an 17: 23, 24

Islam teaches that after the obligation to the Creator, one’s great obligation is to one’s own parents. It is a great sin to be impertinent, negligent and disobedient to them. Only if parents ask the children to act against God, they shall disobey. Even if the parents remain non-Muslims, it is the responsibility of the Muslim children to look after them. It is the unavoidable responsibility of the children to protect their parents who have attained old age. Islam also teaches that it is sinful to rebuke and abuse one’s aged parents.

• One who breaks family ties will never enter Paradise.
• To give alms to the poor is charity. But if assistance is provided to a relative, then it is charity as well as strengthening of family ties.
• He who wishes to enter Paradise through the best door must please his parents.
Prophet Muhammed (ﷺ)
How are the societies that have been conceived by Islam?

“O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other not that may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).”

Islam teaches that all men are the creations of the One and Only God and that they exist under His protection. It is from a single matter, the essence of clay, that everyone has been created. The origin of all humanity is from the first parents – Adam and Eve. The distinctions that men have created have absolutely no place before the Almighty who created them. The worship offered only to One True God is the source of strength that can unite mankind. Narrow mindedness and shriveled outlook disappear when one prostrates before the almighty. When one realizes that faith and good deeds alone are what makes a man noble in the presence of God, all hastiness and arrogance fostered by pride and vanity and he becomes humble and pious. With the realization that there is only one God, and that all men are His servants, with no distinction between the rich and the poor, the native and the foreigner, the fair and the dark, the elite and the lowly, the master and the slave, they prostrate only before him, the Almighty, the Merciful. This is the picture of the society that has been conceived by Islam, a society without narrow boundaries.

What does Islam say about the neighbourhood?
Just as relationship in a family, Islam views that the relationship between neighbours ought to be warm and cordial. The Prophet (ﷺ) advised decent behaviour to the neighbours without causing any kind of disturbance to them. He taught us to take into account the opinion of the neighbour with regard to one’s character and personality. It is clear that the mutual responsibility amongst neighbours is indeed significant, as exemplified by the advice of the Prophet when he said that no true Muslim fills his belly when his neighbour is starving and that should be considered even if one has to dilute the broth by adding a little water.

• I swear in His Name, Who holds my life, no man is a true believer unless he desires for his brother that which he desires for himself
• Know that you are good if your neighbours speak well of you. Know that you are bad if your neighbours speak badly about you.
Prophet Muhammed (ﷺ)
Can a Muslim be communal?
Islam teaches that it is not one’s birth, but good deeds and faith that determine one’s nobility. The Islamic slogan “One God for one mankind” aims at eliminating all the narrow views, like communalism, casteism, racism etc. Prophet Muhammed (ﷺ) declared in plain words that “He who invites to communalism, fights and dies for communalism, not belong to us”. The followers of Muhammed (ﷺ) therefore can never be communal.
What are the Islamic directions in the financial front?
According to Islam all the resources on earth have been created for mankind. It is the right of every human being to make use of the natural resources. Everyone has the right to work hard and earn wealth. However, the earnings should not be the result of the exploitation of others. Income can be earned through business, cultivation, hardwork, trade, and the like. But in every transaction, clear moral instructions have to be observed. What one earns, while observing these moral laws, is his own and not of the society or of the nation. But it is the responsibility of the individuals to spend from their income, to meet the needs of the society and the nation. While Islam sanctions business transactions and approves of fair profits, it prohibits profiteering and hoarding. It bans taking or giving interest and usury. In business, there ought not to be deceit, treachery or fraudulence. The field of production should be free from exploitation. No product should be marketed suppressing its drawbacks. Miserliness and extravagance should be shunned. Aid should be provided to those who suffer from poverty. Zakath has been instituted for this.

• One, who eats his fill while his neighbor starves, is not a true Muslim.
• The trader who is prompt and honest will be among prophets, martyrs and the righteous on Day of Judgement.
• Weigh correctly anything that you sell and when you buy something have it weighed correctly.
• Tell the buyer about the defects, if any, of the goods you sell. Having done that, the transaction is acceptable, if not detestable.
• All fraudulent and treacherous transactions are forbidden.
• Hoarding is a sin. One who hoards food grains in order to sell the same for a better price is a criminal.
• One who repays his debts promptly and in the best manner is the best amongst you.
• Allah’s curse will fall on those who lend money on interest and on those who bear witness to such deals.
• Monopoly is unlawful in Islam.
• Cheat not in weights and measures.
Prophet Muhammed (ﷺ)
What does Qur’an say about master-labourer relationship?
It is only natural that the master and labourer come to picture when production, trade and cultivation set in. The relationship between the master and labourer does not warrant any confrontation. On the other hand, it ought, to be of co-operation, as per the teachings of Islam. The Prophet has said that the income earned through one’s own labour is the best income. The labourer should be given the wages that they deserve. There should be a proper agreement with regard to the wages, between the employer and the labourer, before the work starts. The amount thus arrived at should be distributed without making any deduction whatsoever and it should be paid even before the sweat of the labourer dried up. The employee should not be exploited and he should have complete security while doing the work assigned to him. It is the responsibility of the employee to endeavour sincerely for a satisfactory completion of the work assigned to him.

• The best wealth is that which does a labourer earn..
• The best food is that which is earned by one’s toil.
• Allah considers the labourer as His friend.
• Allah loves the labourer. One who toils for his family is like one whose struggle in the cause of God.
Prophet Muhammed (ﷺ)
What should be the approach of Muslims towards non-Muslims?
The teachings of Islam state that the Muslim community should coexist in complete harmony and tolerance with people of other religious communities. The Qur’an prescribes that as long as the other communities do not oppress the members of the Muslim community, they ought to coexist in love and tolerance. This has been demonstrated by Muhammed (ﷺ) through his life. Even the subjects of a Caliphate have no right to hamper the freedom of faith nor the freedom of worship of the non-Muslim citizens. The ruler is liable for the complete protection of their lives and property. The Prophet (ﷺ)has taught that it is an unpardonable sin to be unjust to non-Muslim citizens.
What is ‘Jihad’?
Jihad means “effort”, “strive” or “struggle”. All efforts to sacrifice, adopting the divine path and in the pursuit of truth are Jihad. The control over self and the surrender to the will of God, is the first phase of Jihad. Jihad is the conquest of one’s self in order to ward off all kinds of temptations which might ultimately lead to evil.

“Fight in the cause of Allah those who fight you. But do not transgress limits; For Allah loveth not transgressors.” Holy Qur’an 2:190

Jihad is also the worthy utilization of one’s wealth, energy and time for the divine cause. Just as it is imperative for a person to worship the One True God for becoming a member of the Islamic community, after pledging the vow of truth, it is also his responsibility to propagate the message of the true religion amongst his fellowmen. The efforts of sacrifice which form the path of fulfilling the aforementioned responsibility, is indeed Jihad. The message of the true religion should be conveyed to others by making one’s own life the example of the teachings of the religion and also by resorting to the use of logic and good advice. Islam is averse to the idea of forced conversion. The Qur’an makes it very clear that in matters related to religion there ought to be no coercion, and the duty of the followers of the faith is just to enlighten the people and that if any person accepts the faith should be done it on his own accord. Islam does not permit attack on innocent people in the name of religion. Islam permits the use of force if it is indispensable, to ensure freedom of religion in the event of a situation where the right to live according to the tenets of Islam is denied and the freedom to propagate religion is hampered. Islam has sanctioned war only to ensure the end of violence and restoration of peace. It is the stricture of the Qur’an that even in war one should not shed one’s dignity nor should one transgress the limits. In the event of a Muslim society being forced into war, all those who are able and healthy should volunteer. All these efforts of sacrifice to protect the true religion constitute Jihad. The armed war is but the last of them, which would be resorted to, when every other choice fails.

“Allah forbids you not, with regard to those who fight you not for (your) faith nor drive you out of your homes, from dealing kindly and justly with them: For Allah loveth those who are just.” Holy Qur’an 60:8

How did Islam spread in the world?
The reason for the rapid spread of Islam was the attraction that the thinking people developed towards an ideal free from superstition upholding the worship of the ‘One and Only God’, the Creator and the pursuit of His messengers. It was only natural for those thinking people to be drawn to the practice of a faith that sought the path of ‘surrender to God’, at a time when their perceptions were fogged by false deities, and their agents who posed as priests. The ideal of ‘One God, one humanity’, simultaneously put forth by Islam, uproots the parochial beliefs put up in the name of ones birth. The access to the message of ‘one humanity’ experienced by those who were being oppressed in the name of religion and caste, further led to the propagation of Islam. The selfless and sincere lives led by Muslims who migrated different parts of the world for business purposes and the like, also drew the people of those countries to Islam.

To this day, Islam, which occupies the mind of man though manifold noble ways, continues to influence the thoughts and deeds of millions of peoples in all continents around the world, with its sterling ideals.


Declaring Disbelief in Taghut


Amongst the conditions which one needs to ensure correctness of one’s Tawheed is that of declaring disbelief in the Tāghūt. There can be no Eemān in one’s heart except after declaring disbelief inwardly and outwardly to all the Tawagheet. We will present the evidences regarding this condition as follows;

Allah (سبحانه و تعالى) says in the Qur’an,

“Whoever rejects evil and believes in Allah has grasped the most trustworthy hand-hold, that never breaks.” [Surah al-Baqarah 2:256]

The ‘trustworthy hand-hold’ here means the testimony that there is no god but Allah (سبحانه و تعالى), as stated by the scholars of knowledge and Tafsīr (explanation). The above ayah shows that whoever presents firstly declaring disbelief in the Tāghūt then follows this by declaring Eemān (belief) in Allah (سبحانه و تعالى) they are those who have attained the trustworthy hand-hold i.e. the Shahadah.

And conversely, regarding the person who does not declare disbelief in Tāghūt even if they go on to declare belief in Allah (سبحانه و تعالى), they have not fulfilled its conditions and cannot be said they have ‘…grasped the most trustworthy hand-hold…’.

It is reported in the Tafsīr of Ibn Katheer in relation to the above verse,

“This means whoever rejects the false rivals (andād) to Allah (سبحانه و تعالى), the idols (awthān) and everything that the Shaytān calls people to worship besides Allah (سبحانه و تعالى) and then makes Allah (سبحانه و تعالى) the only One worthy of worship in all matters, and bears witness that there is no god but Allah (سبحانه و تعالى) he has ‘grasped the most trustworthy hand-hold’ meaning that he has become firm upon the best and the straight path and he has come to grasp the Deen from its strongest way. The use of the word hand-hold indicates something that is fixed, will not ever break which has been tied firmly. Mujāhid said that the hand-hold is Eemān (true belief). Saeed bin Musayab and Al-Dahāk said that the hand-hold means there is no god but Allah (سبحانه و تعالى).”

I see no contradiction or inconsistency between the two explanations given by Mujāhid or al-Dahāk for the meaning of al-Urwa tu Wuthqa. Imām Qurtubi commented in his Tafsīr,

“‘Whoever rejects evil and believes in Allah’ this is the assertion of the condition and ‘has grasped the most trustworthy hand-hold’ is the response to the condition.”

Allah (سبحانه و تعالى) said,

“For We assuredly sent to each nation an apostle, (with the Command), ‘Worship Allah, and shun the Tāghūt.” [Surah an-Nahl 16:36]

This was the work of the Prophets and the Messenger throughout the different ages and subsequently this must also be the message of those who claim to tread upon and follow their methodology and path in calling to Allah (سبحانه و تعالى).

In a Saheeh hadith it is reported that the Prophet (صلى الله عليه وعلى آله وسلم) said,

“Whoever says there is no god but Allah and rejects and disbelieves all that is worshipped besides Allah (سبحانه و تعالى); his wealth and blood will be protected and his account will be with Allah (سبحانه و تعالى).” [Muslim, Tabarani]

When the Prophet (صلى الله عليه وعلى آله وسلم) said, ‘And disbelieves in all that is worshipped besides Allah (سبحانه و تعالى)’, that infers the condition of Kufr bit Tāghūt. Someone may say that the first part of the Shahadah already contains the condition of Kufr bit Tāghūt in the form of negation when one says, ‘there is no god,’ so why would the Prophet (صلى الله عليه وعلى آله وسلم) stipulate this condition twice as in the above hadith?

My answer is that the Prophet (صلى الله عليه وعلى آله وسلم) did such to confirm the importance of the matter and explain it accordingly as Sheikh Muhammad bin Abdul Wahab explained in his Majmou’ at-Tawheed,

“To declare disbelief in all objects of worship other than Allah (سبحانه و تعالى) is proof of negation. One’s wealth and blood cannot become protected except by doing so. If a person has any doubt or hesitation regarding this then his wealth and blood will not be protected… Know that a person can only remain a true believer except by declaring disbelief in Tāghūt and the evidence for this is when Allah (سبحانه و تعالى) says, ‘Whoever rejects evil and believes in Allah has grasped the most trustworthy hand-hold.’”

One’s wealth and blood not being protected is a clear indication of the annulment on a person’s Eemān (belief) regarding the one who believes in Allah (سبحانه و تعالى) but does not declare disbelief in Tāghūt. Irrespective of how often a person may repeat the Shahadah, if he does not reject the Tāghūt, he is like a person who believes in one thing and the exact opposite of it at the same time. He may say there is no god but Allah, but worships other false deities with or besides Allah (سبحانه و تعالى) at the same time.

And as we mentioned before that in the heart of a person, one cannot find belief and disbelief at the same time, nor Tawheed and Shirk as the hadith states, ‘Eemān (belief) and Kufr (disbelief) cannot co-exist in the heart of a person. [Silsalat us-Saheeha for Sheikh Albānee no. 1050]

Someone may ask, ‘What is the wisdom behind placing the aspect of negation before confirmation in the statement of the Shahadah?’

I answer that there are a number of different wisdoms behind placing the negation prior to confirmation in the Shahadah and some of these are as follows;

a) The person who is not careful in implementing the negation prior to the affirmation may be afflicted with worshipping Allah (سبحانه و تعالى) and by worshipping the Tāghūt at the same time or by having shirk and tawheed at the same time. And in so doing, is following the religion of the Mushrikeen (idol worshippers) who combine between worshipping Allah (سبحانه و تعالى) and others besides Allah (سبحانه و تعالى) concurrently. Despite believing in Allah (سبحانه و تعالى) they remain Musrikoon as Allah (سبحانه و تعالى) said regarding them,

“Most of those who believe in Allah (سبحانه و تعالى) do not do so except with associating (other as partners) with Him.” [Surah Yusuf 12:106]

b)Failing to comply with the negation before affirmation would lead to all of one’s actions to be rejected and redundant in the Hereafter. If one began to worship Allah (سبحانه و تعالى) without firstly rejecting all other false deities, then one will also be performing all manner of Shirk actions in addition to their actions of obedience to Allah (سبحانه و تعالى). And as me mentioned before, by performing shirk all actions are consequently rejected and prevents its companion from any benefit. Therefore the one who prays, fasts and performs the hajj, if he does so before declaring disbelief in the Tāghūt and disassociation from it, such actions of worship will not benefit him one iota and he will be amongst the regretful people in the Hereafter.

Sheikh Muhammad bin Abdul Wahab said,

“Whosoever prays night and day to Allah (سبحانه و تعالى) and then goes to a grave and makes Du’a (petition) to the Prophet (صلى الله عليه وعلى آله وسلم) or the Awliyā (those close to Allah), it is as if they have taken another lord besides Allah (سبحانه و تعالى) and they have rejected the Shahadah since the Lord is the only One who can be called upon for Du’a. As the Mushrikeen do such at the graves of Zubair and Abdul Qadir amongst others… Whosoever slaughters 1,000 sacrificial animals in the name of Allah (سبحانه و تعالى) and then sacrifices a sole animal in the name of the Prophet (صلى الله عليه وعلى آله وسلم) or anyone else for that matter, he has taken that person as a second lord besides Allah (سبحانه و تعالى) as Allah (سبحانه و تعالى) says, ‘Say: Surely, my prayer, my sacrifice, my life and my death are for Allah (سبحانه و تعالى), the Lord of the worlds who has no partner.” [Ar-Risala Ash-Shaksiya, pg. 166]