What is Islam By Jamaal al-Din M. Zarabozo

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Whilt is Islam

ByJamaal al-Din M. Zaraboz,o

02006, Jamaal al-Din M. Zarabozo

What is Islam

Jamaal aI Din M Zarabozo

2006 Jamaal aI Din M. Zarabozo


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@ *tintstry of Islamic Affairs & Endowments, 2007

King F ahd N utio nal Lihr ary C atalo ging-in-P ublicatio n D ata

Zarubozo, amaal al-Din

What is Islam : Abridged Version.l amaal al-Din Zarabozo,

- Riyadh, 2007

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ISBN :9960 29 - 601 6

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L.D. no. 1428 2295ISBN : 9960 29 - 601 6

Ministry fIslamic ffairs, ndowments,Da'wah, nd Guidance

Kingdom f Saudi rabia

First Edition1428 H - 2007 G

Ministry o f Islamic Affairs Endowments 2007King hd National Library Cataloging in Publication Data

Zarabozo Jamaal aI-Din

What is Islam: Abridged Version. Jamaal aI-Din Zarabozo

- Riyadh 2007

68 P ; 14 x 20 em

ISBN: 9960 - 29 - 6 1 - 6

1 Islam

210 de

1 Title

428 2295

L.D. no. 428 2295

ISBN: 9960 - 29 - 601 - 6

Ministry of Islamic Affairs EndowmentsDa wah and Guidance

ingdom of Saudi rabia

First Edition1428 H - 2007 G


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PrefaceIn the name of Allah, Most Compassionate, ost Merciful.

All praises are due to Allah; we praise Him; we seek His help; weseek His forgiveness; nd we seek His guidance. bear witness hatthere s none worthy of worship except Allah, for whom there s nopartner. And I bear witness that Muhammad is His servant andMessenger.

I would like to take this opportunity to express praise and to

thank Allah for giving me the opportunityto write an important work

of this nature. May Allah forgive me for my shortcomings inpresenting His religion. I would also like to express my heartfeltthanks to the noble Shaikh Muhammad al-Turki of the Ministry ofIslamic Affairs, Endowments, Da'wah and Guidance or his support.would also like to express my thanks to Ahmad Ba-Rasheed or hiscontinual efforts as well. These wo devoted men rvere nstrumental nproducing his abridgement s well as he original work that his work

is based on. There are many people hat I would like to thank for theirhelp in this particular work. First, I must express my thanks to mybeloved wife who is always a source of assistance nd help. Specialthanks must also go to Dr. Abdulkarim al-Saeed, r. Nahar al-Rashid,Dr. Mohamrnad al-Osimi, Dr. Ahmad al-Teraiqi and Br. JalaalAbdullah. I can only pray that Allah rewards hem and blesses hemgreatly.

It should be noted that this work is an abridgement of theauthor's What s Islam. Many details, urther eferences nd additionalquotes from authoritative sources have been deleted in thisabridgement. Any reader nterested n additional references houldconsult he original, unabridged ersion of this work. I pray that Allahaccepts his work from me as being solely for His sake. As with allsuch work, the responsibility for any mistakes ies with the author' Iask Allah to forgive me for my shortcomings and to guide me to the

Straight Path.

Jamaal ZarubozoBoulder, OMay 15,2006

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PrefaceIn the name of Allah Most Compassionate Most Merciful.

All praises are due to Allah; we praise Him; we seek His help; weseek His forgiveness; and we seek His guidance. I bear witness thatthere is none worthy of worship except Allah for whom there is nopartner. And I bear witness that Muhammad s His servant andMessenger.

I would like to take this opportunity to express praise and tothank Allah for giving me the opportunity to write an important worko f this nature. May Allah forgive me for my shortcomings npresenting His religion. I would also like to express my heartfeltthanks to the noble Shaikh Muhammad al-Turki of the Ministry ofIslamic Affairs Endowments a wah and Guidance for his support. Iwould also like to express my thanks to Ahmad Ba-Rasheed for hiscontinual efforts as well. These two devoted men were instrumental inproducing this abridgement as well as the original work that this work

is based on. There are many people that I would like to thank for theirhelp in this particular work. First I must express y thanks to mybeloved wife who s always a source of assistance and help. Specialthanks must also go to Dr. Abdulkarim aI-Saeed Br. Nahar aI-RashidDr. Mohammad al-Osimi Dr. Ahmad al-Teraiqi and Br. JalaalAbdullah. I can only pray that Allah rewards them and blesses themgreatly.

should be noted that this work is an abridgement of theauthor s What is slam Many details further references and additionalquotes from authoritative sources have been deleted n thisabridgement. Any reader interested in additional references shouldconsult the original unabridged version of this work. I pray that Allahaccepts this work from me as being solely for His sake. As with allsuch work the responsibility for any mistakes lies with the author. Iask Allah to forgive me for my shortcomings and to guide me to theStraight Path.

Jamaal ZarabozoBoulder CO

May 15 2006

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IntroductionThe Goal and Motivation for Writing this Book

This is a very important ime for publishing clear and concisematerial about Islam. Today, for many reasons, slam is often picturedin a very unflattering manner n many parts of the world. Since manypeople are unfamiliar with Islam beyond what they see n the massmedia, t is not surprising hat such misrepresentations f Islam haveinfluenced public opinion. Th* easiest and probably the mostproductive cure for this situation s by reaching out to those peopleand allowing them to hear what Islam is truly all about. One must go

beyond the hype and get to the true authentic eachings of the religion.The goal here is not to deal with the wrong information thatis spread about Islanr. The goal here is sirnply to present what Islamtruly is, based on the original and universally recognized sources ofIslam: The Quran-or, in other words, he book revealed rom Allah(God) to the Prophet Muhammad (peace and blessings of Allah beupon him)-as well as he words and guidance f the Prophet himself.

The Foundation and Sources of Islam

Before discussing Islam, it is important to understandsomething about the basic sources of Islam. There are only twoauthoritative sources of Islam: the Quran and the Sunnah of theProphet Muhammadr These wo are the ultimate authorities n Islambecause hey constitute he revelation eceived by the Prophet peaceand blessings of Allah be upon him) from God. God inspired theProphet with both the Quran and the Sunnah. Hence, all beliefs andpractices are subservient to these foundations: if something isconsistent with them, it may be accepted; f something contradictsthem, t is unacceptable.

The Quran is very different from the Bible. The Quran doesnot consist of stories old by humans about different prophets, everyso often actually quoting a prophet. The Quran is actually the word ofGod. It was revealed by God, via the angel Gabriel, directly to theProphet Muhammad peace and blessings f Allah be upon him). Tlre

tThe statements nd actions of the Proplret peace nd blessings f Allah be upon him)are known as his sunnah and hadith. Upon reading further about Islam, one will conreacross hese erms quite often. For the sake of familiarity , "example" and "statemeuts"of the Prophet will be most often used hroughout his work.

IntroductionThe Goal and Motivation for Writing this Book

This is a very important time for publishing clear and concisematerial about Islam. Today, for many reasons, Islam is often picturedin a very unflattering manner many parts of the world. Since manypeople are unfamiliar with Islam beyond what they see in the massmedia, it s not surprising that such misrepresentations of Islam haveinfluenced public opinion. The easiest and probably the mostproductive cure for this situatIon s by reaching out to those peopleand allowing them to hear what Islam is truly all about. One must go

beyond the hype and get to the true authentic teachings of the religion.The goal here s not to deal with the wrong information that s spread about Islam. The goal here s simply to present what Islamtruly is, based on the original and universally recognized sources ofIslam: The Quran-or in other words, the book revealed from Allah God) to the Prophet Muhammad peace and blessings of Allah beupon him -as well as the words and guidance of the Prophet himself.

The Foundation and Sources of Islam

Before discussing Islam, it is important to understandsomething about the basic sources of Islam. There are only twoauthoritative sources of Islam: the Quran and the Sunnah of theProphet Muhammad

These two are the ultimate authorities in Islam

because they constitute the revelation received by the Prophet peaceand blessings of Allah be upon him) from God. God inspired theProphet with both the Quran and the Sunnah. Hence, all beliefs andpractices are subservient to these foundations: if something s

consistent with them, it may be accepted; if something contradictsthem, it is unacceptable.

The Quran is very different from the Bible. The Quran doesnot consist of stories told by humans about different prophets, everyso often actually quoting a prophet. The Quran s actually the word ofGod. was revealed by God, via the angel Gabriel, directly to theProphet Muhammad peace and blessings of Allah be upon him). The

1 The statements and actions of the Prophet peace and blessings of Allah be upon him)are known as his sunn h and h dith Upon reading further about Islam, one will comeacross these teons quite often. For the sake of familiarity, example and statementsof the Prophet will be most often used throughout this work.


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Prophet eceived he exact wording and passed t on to his followers.This revelation, with its exact wording, was memorized, ecorded andpassed n as s. Hence, again, t is God and only God speaking n theQuran. There are no comments, passages or quotes from humanswhatsoever n the Quran.

The style of the Quran is therefore unique. It is Allah'swords to the heart, mind and soul of humans. n its original languageof Arabic, it is extremely moving and beautiful. (Today, the"meaning" of the Quran has been ranslated nto numerous anguages.However, none of these ranslations s ever considered he Quran. The

Quranis only the Arabic original. Hence, in the prayers and rituals,

only the true, original Arabic Quran is used.)In addition to the Quran, there are the sayings and example

of the Prophet Muhammad (peace and blessings of Allah be uponhim). The authority of the Sunnah of the Messenger of Allah is notbecause e is some kind of demigod. He was a human being, ust likeall of the other prophets. he prophet's authority s related o the issueof submission o Allah: It is Allah in the Quran who establishes he

authority of the Prophet. Hence, ollowing the way of the Prophet snothing but acting in obedience nd submission o Allah. Allah hasvirtually said such when He said, "He who obeys he Messenger asindeed obeyed Allah, but he who turns away, then we have not sentyou (O Muhammad) as a watcher over them" (4:80).

There is a very inrportant elationship between he Quran andthe Sunnah. The Sunnah demonstrates ow the Quran is to beimplemented. t is a practical explanation of what the Quran is

teaching. This complete, human embodiment of the teachings of theQuran is a great blessing and mercy for Muslims. It makes theguidance rom God more complete and accessible o all.

Thus, the Quran and the Sunnah form one united unit thatoffer all the principles of guidance hat humankind will need until theDay of Judgment.

Therefore, atry reliable book on Islam must be based on the

Quranrand the statements nd guidance of the Prophet Muhammad

' The reader should note how the ver ses of the Quran are refened to: sooralr or"chapter" number ollowed by verse number, e.g.,2;l 6 would mcan he sixteenth erseofthe second chapter.

Prophet received the exact wording and passed it on to his followers.This revelation, with its exact wording, was memorized, recorded andpassed on as is. Hence, again, it is God and only God speaking in theQuran. There are no comments, passages or quotes from humanswhatsoever in the Quran.

The style of the Quran is therefore unique. is Allah swords to the heart, mind and soul of humans. In its original languageof Arabic, it is extremely moving and beautiful. (Today, the meaning of the Quran has been translated into numerous languages.However, none of these translations is ever considered the Quran. TheQuran is only the Arabic original. Hence, in the prayers and rituals,only the true, original Arabic Quran is used.)

In addition to the Quran, there are the sayings and exampleof the Prophet Muhammad (peace and blessings of Allah be uponhim). The authority of the Sunnah of the Messenger of Allah is notbecause he is some kind of demigod. He was a human being, just likeall of the other prophets. The prophet s authority is related to the issueof submission to Allah: is Allah in the Quran who establishes the

authority of the Prophet. Hence, following the way of the Prophet isnothing but acting in obedience and submission to Allah. Allah hasvirtually said such when He said, He who obeys the Messenger hasindeed obeyed Allah, but he who turns away, then we have not sentyou 0 Muhammad) as a watcher over them (4:80).

There is a very important relationship between the Quran andthe Sunnah. The Sunnah demonstrates how the Quran is to beimplemented. is a practical explanation of what the Quran is

teaching. This complete, human embodiment of the teachings of theQuran is a great blessing and mercy for Muslims. makes theguidance from God more complete and accessible to all.

Thus, the Quran and the Sunnah form one united unit thatoffer all the principles of guidance that humankind will need until theDay of Judgment.

Therefore, any reliable book on Islam must be based on theQuran and the statements and guidance of the Prophet Muhammad

The reader should note how the verses of the Quran are referred to: soor or chapter number followed by verse number, e.g., : 6 would mean the sixteenth verseof the second chapter.

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(peace and blessings of Allah be upou him). Although the originalArabic texts of both the Quran and the Prophet's sayings areavailable, one has to resort to modest translations o convey theirmeanings o non-Arabic speakers. With respect o the Quran, twotranslations nto English can be recontnlended and will be usedthroughout this work. They are The Noble Quran: ErtglishTranslatiort af the Meanings and Contmentary, translated byMuharnmad al-Hilali and Muhammad Muhsin Khan, an'J The Quran:Arabic Text with Covespottding Englislz Meaning, translated by"S aheeh nternational.

As for collections of the statements and actions of theProphet, wo important collections are available n complete form inEnglish. They are known as Sahih al-Bukhari (translated byMuhammad Muhsin Khan) and Sahih Muslim (translated by AbdulHamid Siddiqi).

The Intended Audience for This WorkThe work is addressed o anyone who is interested n a basic

introduction to the fundamental beliefs and practices of Islam.

Everything has been kept basic, but with the hope hat the reader willbe encouraged o study slam in rnore depth. For the purpose of morein-depth study, many other important books will be recommended tthe end of this book.

Before proceeding, one should also note the usage of thewords Allah and God. Allah is the "personal name" of God, much ikeYahweh (later interpreted s Jehovah). Thus, Allah and God will beused nterchangeably.

(peace and blessings Allah be p ll him). Although the originalArabic texts both the Quran and the Prophet s sayings areavailable, one has to resort to modest translations to convey theirmeanings to non-Arabic speakers. With respect to the Quran, twotranslations into English can be recommended and will be usedthroughout this work. They are The Noble Quran: EnglishTranslation the Meanings and Commentary translated byMuhammad al-Hilali and Muhammad Muhsin Khan, and h Quran:Arabic Text with Corresponding English Meaning translated by Saheeh International.

As for collections the statements and actions theProphet, two important collections are available in complete form inEnglish. They are known as Sahih al Bukhari (translated byMuhammad Muhsin Khan) and Sahih Muslim (translated by AbdulHamid Siddiqi).

The ntended udience for This Work

The work is addressed to anyone who is interested in a basicintroduction to the fundamental beliefs and practices Islam.

Everything has been kept basic, but with the hope that the reader willbe encouraged to study Islam in more depth. For the purpose morein-depth study, many other important books will be recommended atthe end this book.

Before proceeding, one should also note the usage thewords Allah and God. Allah is the personal name God, much likeYahweh (later interpreted as Jehovah). Thus, Allah and God will beused interchangeably.

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The Belief in God (Allah)In reality, belief in Allah is the cornerstone f the entire aith

of Islam. All of the other Islamic beliefs and all Islamic practices

revolve around the proper belief in God. For this reason, perhapsmore than any other religious community in the world, the beliefabout God in Islam has been explained n great detail.

How Can One Know About God?The Islamic religion does not deny that humans have been

given by God great reasoning power and natural instincts-Furtherrnore, slam recognizes hat God has created humans with aninnate ability to recognize and understand he truth that there is aCreator and a God. Most people, including the greatest hinkers,would never deny the various signs hat point to the existence f theCreator. Hence, they wholeheartedly accept the notion of theexistence f God. What has ed some people astray and has confusedthem is that they do not know about God properly and they do nothave access to a true and preserved revelation from God. Thesesources f error show that beyond believing n God, a person also has

to have the right information to know the truth about God.However, God, the Creator, obviously, is a distinct andseparate eing from His creation. Hence, God is not something withinthe realm of human experience, human thought or human testing.Therefore, to know the details about God and, in particular, to knowwhat one's relationship with God should be, one can only turn to GodHimself and to His revelation. There s no other possible way. No oneexcept God has hat knowledge.

The revelation rom God as embodied n the Quran and theinspired words of the Prophet Muhammad (peace and blessings ofAllah be upon him) have thus provided a clear presentationconcerning God. It removes all doubts about His existence, is powerand His knowledge. t also answers all the questions surrounding howone should behave oward he Almighty. In addition o that, by God'smercy, God has provided extensive information about Hirnself,through His names and attributes, such hat He does ruly beconre hebeloved, he sole object of worship and the nrain nspiration or one'slife.

The Belief in God Allah)In reality, belief in Allah is the cornerstone o f the entire faith

of Islam. All of the other Islamic beliefs and all Islamic practices

revolve around the proper belief in God. For this reason, perhapsmore than any other religious community in the world, the beliefabout God in Islam has been explained in great detail.

How Can One Know About GodThe Islamic religion does not deny that humans have been

given by God great reasoning power and natural instincts.Furthermore, Islam recognizes that God has created humans with aninnate ability to recognize and understand the truth that there is aCreator and a God. Most people, including the greatest thinkers,would never deny the various signs that point to the existence of theCreator. Hence, they wholeheartedly accept the notion of theexistence of God. What has led some people astray and has confusedthem s that they do not know about God properly and they do nothave access to a true and preserved revelation from God. Thesesources of error show that beyond believing in God, a person also has

to have the right information to know the truth about God.However, God, the Creator, obviously, s a distinct andseparate being from His creation. Hence, God is not something withinthe realm of human experience, human thought or human testing.Therefore, to know the details about God and, in particular, to knowwhat one s relationship with God should be, one can only tum to GodHimself and to His revelation. There s no other possible way. No oneexcept God has that knowledge.

The revelation from God as embodied the Quran and theinspired words of the Prophet Muhammad peace and blessings ofAllah be upon him) have thus provided a clear presentationconcerning God. removes all doubts about His existence, His powerand His knowledge. also answers all the questions surrounding howone should behave toward the Almighty. In addition to that, by God smercy, God has provided extensive information about Himself,through His names and attributes, such that He does truly become thebeloved, the sole object of worship and the main inspiration for one slife.

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The Belief hat God is the Sole Creator and Sustainer of allCreation

There s one hing that definitively stands ut when one reads

the Quran: Allah instructs umankind o ponder over the creation withall its magnificence. At no time do the teachings of the Quran shyaway from reflection and rational thought. Indeed, these foundationsof knowledge have been nvoked over and over n the Quran as a paththat will lead to only one conclusion: There is no way that thiscreation as one can witness and appreciate it today could havepossibly come into being except hrough the intent and creation of agreat, divine and masterful creator.l

In fact, in one verse, Allah has given a powerful argumentthat was convincing o humankind or hundreds of years: Were they

[that is, humans] created by nothingo or were they themselves hecreators? Or did they create he heavens and the earth?" (52:35-36).The point of these verses has been clear to many, many people:Humans obviously did not come here by means of nothing nor didthey create hemselves. Hence, they are the result of the act of a

Creator. In addition to the realization hat this existence nust havehad a creator, one can also notice the beauty and balance hat existsthroughout he universe. The order is so precise hat it is sometimesreferred o as "the delicate balance of nature." It is truly amazing howeverything works together-even within oue's own body. Withoutsuch cooperation between the different organs of the body, forexample, there would be no possibility of sustaining life. This

observed phenomenon leads to a number of other importantconclusions.

First, the order and cooperation between the variousinanimate elenrents of the universe-which have not been trained ortaught-is a sign that they are still under the control and guidance ofthe creator. Their level of inter-working and cooperation s such hat t

t Umar al-Ashqar provides another example: After finding the renrnants f a city underdesert sand, "Nobody among the archaeologists r others even suggested hat this citycould have appeared as a result of the natural actions of the wind, rain, heat and cold,and not by the actions of man. f anyone had suggested uch a thing, people would haveregardedhimas $azy; ' Unrara l -Ashqar,Bel ief nAllahintheLightof theQuranandSunnah Riyadh: ntemational slamic Publishing House, 2000), p. 125.

The Belief that God is the Sole reator and Sustainer of all reation

There s one thing that definitively stands out when one reads

the Quran: Allah instructs humankind to ponder over the creation withall its magnificence. At no time do the teachings of the Quran shyaway from reflection and rational thought. Indeed, these foundationsof knowledge have been invoked over and over in the Quran as a paththat will lead to only one conclusion: There is no way that thiscreation as one can witness and appreciate it today could havepossibly come into being except through the intent and creation of agreat, divine and masterful creator.

In fact, n one verse, Allah has given a powerful argumentthat was convincing to humankind for hundreds of years: Were they[that is, humans] created by nothing, or were they themselves thecreators? Or did they create the heavens and the earth? (52:35-36).The point of these verses has been clear to many, many people:Humans obviously did not come here by means of nothing nor didthey create themselves. Hence, they are the result of the act of a

Creator. In addition to the realization that this existence must havehad a creator, one can also notice the beauty and balance that existsthroughout the universe. The order is so precise that it is sometimesreferred to as the delicate balance of nature. s truly amazing howeverything works together even within one s own body. Withoutsuch cooperation between the different organs of the body, forexample, there would be no possibility of sustaining life. This

observed phenomenon leads to a number of other importantconclusions.

First, the order and cooperation between the variousinanimate elements of the universe which have not been trained ortaught is a sign that they are still under the control and guidance ofthe creator. Their level of inter-working and cooperation s such that it

Umar al-Ashqar provides another example: After finding the remnants of a city underdesert sand, Nobody among the archaeologists or others even suggested that this citycould have appeared as a result of the natural actions of the wind, rain, heat and cold,and not by the actions of man. If anyone had suggested such a thing, people would haveregarded him as crazy. Umar al-Ashqar, elief in llah in the Light the Ql rall ndSunnah (Riyadh: International Islamic Publishing House, 2000), p 125.

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points to their being all under the authority of one Being, who musthave both full knowledge and conrplete power to sustain and guidethem. If this were not the case, only chaos could be rationally

expected, especially given the large number of atoms and otherparticles hat make up everything hat is in the universe.

Second, his is a clear sign that the Creator and Master of theUniverse s one and only one-there cannot possibly be more thanone Creator of this balanced and unified universe. This follows fromthe previous point. If there were more than one creator, each having awill and power, then t would not be expected hat the creation wouldhave he unity, balance nd equilibrium hat t currently exhibits.

Thus, the starting point that there is only one Creator,Sustainer nd Ultimate Power over this universe s something hat isboth natural n humans and concluded asily and ogically.

Once that it is concluded hat Allah is the only Creator andSustainer of the universe, other important issues come up. Inparticular, perhaps the most important question a person can askhimself s: What should be my relationship with that one creator? his

leads directly into the next topic of Allah being the only one worthyand deserving f worship.The Belief hat Allah Must Be the Only Object of Worship

It is of extreme mportance o realize that believing in theexistence f only one Creator and Sustainer s not all there s when itcomes o the Islamic concept of "belief in God." Actually, recognizingthat fact is something hat should be beyond question and clear o allas, again, it is something natural in human souls. The far more

important and subtler ssue s what one then does concerning one'sbelief n only one Creator and Sustainer.

Perhaps a couple of examples will make this point clearer.First, Allah's creation points to His greatness s well as His greatknowledge. n general, person's attitude oward hat which they findto be perfect, great and marvelous s usually one of awe, respect andhonor. Furthermore, he greatness f the Creator cannot be comparedto the nability of one who cannot create. On this point, God says, Dothey attribute as partners o Allah those who created nothing but theythemselves re created?" 7:l9l). God also says, Can the One whocreates and the one who cannot create be equal? Don't you learn heles son?" 16 :17) .

points to their being all under the authority of one Being, who musthave both full knowledge and complete power to sustain and guidethem. If this were not the case, only chaos could be rationally

expected, especially given the large number of atoms and otherparticles that make up everything that s in the universe.

Second, this s a clear sign that the Creator and Master of theUniverse is one and only one there cannot possibly be more thanone Creator of this balanced and unified universe. This follows fromthe previous point. If there were more than one creator, each having awill and power, then it would not be expected that the creation wouldhave the unity, balance and equilibrium that it currently exhibits.

Thus, the starting point that there s only one Creator,Sustainer and Ultimate Power over this universe s something that isboth natural in humans and concluded easily and logically.

Once that it s concluded that Allah s the only Creator andSustainer of the universe, other important issues come up. Inparticular, perhaps the most important question a person can askhimself s What should be my relationship with that one creator? This

leads directly into the next topicof

Allah being the only one worthyand deserving of worship.The elief that llah Must e the Only Object \Vorship

is o f extreme importance to realize that believing n theexistence of only one Creator and Sustainer s not all there s when itcomes to the Islamic concept of belief in God. Actually, recognizingthat fact is something that should be beyond question and clear to allas, again, it is something natural in human souls. The far more

important and subtler issue s what one then does concerning one sbelief in only one Creator and Sustainer.

Perhaps a couple of examples will make this point clearer.First, Allah s creation points to His greatness as well as His greatknowledge. In general, a person s attitude toward that which they findto be perfect, great and marvelous s usually one of awe, respect andhonor. Furthermore, the greatness of the Creator cannot be comparedto the inability of one who cannot create. On this point, God says, Dothey attribute as partners to Allah those who created nothing but theythemselves are created? (7: 191). God also says, Can the One whocreates and the one who cannot create be equal? Don t you learn thelesson? (16: 17).

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In addition, though, Allah is the source of all of one'sbounties and blessings. ndeed, He is the source of one's life andeverything hat has been prepared n this creation or him. Thus, Allah

says n the Quran, If you count he Blessings f Allah, never will yoube able to count thetn" (la:34). Can humans actually bring aboutthese bounties or themselves ithout the aid and help of Allah? Allahgives another example when He says, Say (to the disbelievers),

Tell

me, if Allah took away your hearing and your sight, and sealed upyour hearts, who is there -a god other than Allah-who could restorethem o you?' See how variously We explain he essons, et they turnaside" 6:46).

Is it logical for one then to be disrespectful, eglectful andarrogant towards the One and Only God? Indeed, cart the attifudetoward that One great and marvelous being who bestowed suchbounties be anything but humility, humbleness, ratefulness, ove anddevotion?

These two examples, of Allah's creative power andknowledge and of Allah's solitarily bestowing of bounties, should be

sufficient to demonstrate hepoint

thatAllah

alonehas the right to be

loved, honored and worshipped. This is a point that Allah makesnumerous imes in the Quran in various ways while speaking o thosewho recognize hat there could be only one creator and yet at the sametime they ignore Him and worship false gods and false objects ofworship. Thus, for example, Allah says, "Say [to the polytheists],'Whose is the earth and whososver s therein? f you know 'Theywill say, It is Allah's ' Say [then o them],

Will you not then receive

admonition? ' (23 84-85).Just as important, it is Allah alone who has the knowledge

needed o provide guidance. The false objects of worship cannot dothis in the least. Thus, Allah says, Say: 'Is there of your (so-called)partners one that guides o the truth?' Say: It is Allah Who guides othe truth. Is then He, Who gives guidance o the truth, more worthy tobe followed, or he who finds not guidance himself) unless he isguided? Then, what is the matter with you? How judge you?' Andmost of them follow nothing but conjecture. Certainly, conjecture anbe of no avail against he truth. Surely, Allah is All-Aware of whatthey do" (10:35-36) .

10

In addition, though, Allah s the source of all of one'sbounties and blessings. Indeed, He s the source of one's life andeverything that has been prepared in this creation for him. Thus, Allah

says in the Quran, If you count the Blessings of Allah, never will yoube able to count them (14:34). Can humans actually bring aboutthese bounties for themselves without the aid and help of Allah? Allahgives another example when He says, Say (to the disbelievers), 'Tellme, i f Allah took away your hearing and your sight, and sealed upyour hearts, who s there - a god other than Allah-who could restorethem to you?' See how variously We explain the lessons, yet they turnaside (6:46).

Is it logical for one then to be disrespectful, neglectful andarrogant towards the One and Only God? Indeed, can the attitudetoward that One great and marvelous being who bestowed suchbounties be anything but humility, humbleness, gratefulness, love anddevotion?

These two examples, of Allah's creative power andknowledge and of Allah's solitarily bestowing of bounties, should besufficient to demonstrate the point that Allah alone has the right to beloved, honored and worshipped. This s a point that Allah makesnumerous times in the Quran in various ways while speaking to thosewho recognize that there could be only one creator and yet t the sametime they ignore Him and worship false gods and false objects ofworship. Thus, for example, Allah says, Say [to the polytheists],'Whose s the earth and whosoever s therein? I f you know ' Theywill say, t is Allah's ' Say [then to them], 'Will you not then receive

admonition?' (23:84-85).Just as important, t s Allah alone who has the knowledge

needed to provide guidance. The false objects of worship cannot dothis n the least. Thus, Allah says, Say: Is there of your (so-called)partners one that guides to the truth?' Say: t s Allah Who guides tothe truth. Is then He, Who gives guidance to the truth, more worthy tobe followed, or he who finds not guidance (himself) unless he sguided? Then, what s the matter with you? How judge you?' Andmost of them follow nothing but conjecture. Certainly, conjecture canbe of no avail against the truth. Surely, Allah s All-Aware of whatthey do (10:35-36).


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From the above-and from numerous other arguments andproofs scattered hroughout the Quran-one should conclude thatthere is nothing worthy of worship except Allah. Consequently, fthere is nothing worthy of worship except Allah, it is rational for theindividual to insist that he worships no one other than Allah. This isacrually he key message f all of Islam and the message hat all o f theprophets reached.

At this point, though, t is important o clarify the meaning ofthis term "worship" from an Islamic perspective. The word translatedas "worship" here s the Quranic and Arabic term ibaadah. This termhas very different connotations rom the English word "worship."

The root of the word "worship" in English means to honor"and, thus, it can be further defined in English as, "the performanceof devotional acts n honor of a deity."r But, as Bilal Philips notes,

However, in the language of the final revelation, Arabic,worship is called 'ibqadah which is derived rom thenoun 'abd meaning "a slave." A slave is one who isexpected o do whatever his master wills. Consequently,

worship according o the final revelation means obedientsubmission o the will of God." This was the esseuce fthe message of all the prophets sent by God tohumankind. For example, his understanding f worshipwas emphatically xpressed by Prophet Jesus in theGospel according o Matthew, T:21, "None of those whocall me 'Lord' will enter the kingdom of God, but onlythe one who does he will of my Father n heaven."2Thus, this aspect of monotheisnr-the belief in Allah as the

only object of worship-goes well beyond the concept of worship asunderstood by many in the West, n particular.

This aspect of Islanric monotheism comprises itual acts ofdevotion as well as the feelings n the heart and the deeds of thephysical body. The feelings n the heart include putting all of one'strust and reliance n Him alone, having utmost fear of Him alone,having utmost hope in Him alone, having contentment with Him asGod and Creator and so forth.

' eilal enitip s, The Purpose of Creation (Sharjah, UAE: Dar al Fatah, 1995), p. 40.t Bilal Philips, The Purpose, p. 4l-42.

1 l

From the above and from numerous other arguments andproofs scattered throughout the Quran one should conclude thatthere is nothing worthy of worship except Allah. Consequently, ifthere is nothing worthy of worship except Allah, it is rational for theindividual to insist that he worships no one other than Allah. This isactually the key message of all of Islam and the message that all of theprophets preached.

At this point, though, it is important to clarify the meaning ofthis term worship from an Islamic perspective. The word translatedas worship here is the Quranic and Arabic term ibaadah. This termhas very different connotations from the English word worship.

The root of the word worship in English means to honorand, thus, it can be further defined in English as, the performanceof devotional acts in honor of a deity.,,1 But, as Bilal Philips notes,

However, in the language of the final revelation, Arabic,worship is called ibaadah which is derived from thenoun abd meaning a slave. A slave is one who isexpected to do whatever his master wills. Consequently,

worship according to the final revelation means obedientsubmission to the will of God. This was the essence ofthe message of all the prophets sent by God tohumankind. For example, this understanding of worshipwas emphatically expressed by Prophet Jesus in theGospel according to Matthew, 7:21, None of those whocall me Lord will enter the kingdom of God, but onlythe one who does the will of my Father in heaven.,,2Thus, this aspect of monotheism the belief in Allah as the

only object of worship goes well beyond the concept of worship asunderstood by many in the West, in particular.

This aspect of Islamic monotheism comprises ritual acts ofdevotion as well as the feelings in the heart and the deeds of thephysical body. The feelings in the heart include putting all of one strust and reliance in Him alone, having utmost fear of Him alone,having utmost hope in Him alone, having contentment with Him asGod and Creator and so forth.

Bilal Philips, The Purpose Creation (Sharjah, UAE: Dar al Fatah, 1995), p 40.2 Bilal Philips, The PUlpose pp. 41-42.


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In fact, there are two aspects in particular that must becombined n the worship of Allah. Al-Saadi stated,

The spirit and actuality of worship is by the realization oflove and submission to Allah. Complete love and fullsubmission o Allah is the reality of worship. If the act ofworship is missing both or one of those components, t isnot truly an act of worship, for the reality of worship isfound in submission nd yielding to Allah. And that willonly occur if there is complete and full love [for Allah]which dominates ll other expressions f love.r

From the above, t is clear that the beliefin

Allah as the onlyobject of worship has many meanings o it. In particular, there are anumber of aspects of life that must be solely "dedicated to" Allah.Without an understanding of this fact, one has failed to grasp thereality of the statement, "There is none worthy of worship exceptAllah." A brief explanation of these aspects hould make this conceptclearer.

First, all ritual acts of worship must be directed solely to Allah

alone. Prayers, asting, pilgrimage, alms and so forth must be donesolely with the intent of pleasing Allah and as acts of worship towardsHim alone. Thus, for example, f anyone prays to anyone other thanAllah, he is actually violating the principles of worshipping no oneother than Allah.

Second, ultimate authority in life rests with Allah. In otherwords, one must submit oneself only to the commands and revelationcoming from Allah. He is the Creator and He has he right to lay downlegislation and laws for the guidance of humankind. Intentionallyignoring or arrogantly superseding he laws from God means hat oneis not truly submitting to God and, thus, one is not taking Him as theonly object of worship and submission.

Third, one's loves, loyalties, likes and dislikes must be inaccord with what Allah has revealed. This aspect lows from the heartwhen it is truly filled with the belief in, love of and adoration forAllah alone. This is a simple concept but it has far-reachingimplications. The completeness f faith requires hat Allah is the most

IQuoted in Muhammad al-Hamnrad, Tauheed al-Uloohiyafi (Dar ibn Khuzaima,l4l4

A.H.) ,p . 26.

t 2

In fact, there are two aspects in particular that must becombined in the worship o Allah. AI-Saadi stated,

The spirit and actuality o worship is by the realization o

love and submission to Allah. Complete love and fullsubmission to Allah is the reality o worship. the act oworship is missing both or one o those components, it isnot truly an act o worship, for the reality o worship isfound in submission and yielding to Allah. And that willonly occur i there is complete and full love [for Allah]which dominates all other expressions o love. 1

From the above, itis

clear that the beliefin

Allah as the onlyobject o worship has many meanings to it In particular, there are anumber o aspects o life that must be solely dedicated to Allah.Without an understanding o this fact, one has failed to grasp thereality o the statement, There is none worthy o worship exceptAllah. A brief explanation o these aspects should make this conceptclearer.

First, all ritual acts o worship must be directed solely to Allah

alone. Prayers, fasting, pilgrimage, alms and so forth must be donesolely with the intent o pleasing Allah and as acts o worship towardsHim alone. Thus, for example, i anyone prays to anyone other thanAllah, he is actually violating the principles o worshipping no oneother than Allah.

Second, ultimate authority in life rests with Allah. In otherwords, one must submit oneself only to the commands and revelationcoming from Allah. He is the Creator and He has the right to lay downlegislation and laws for the guidance o humankind. Intentionallyignoring or arrogantly superseding the laws from God means that oneis not truly submitting to God and, thus, one is not taking Him as theonly object o worship and submission.

Third, one s loves, loyalties, likes and dislikes must be inaccord with what Allah has revealed. This aspect flows from the heartwhen it is truly filled with the belief in, love o and adoration forAllah alone. This is a simple concept but it has far-reachingimplications. The completeness o faith requires that Allah is the most

Quoted in Muhammad al-Hammad, uheed al loohiyah (Dar ibn Khuzaima, 4 4A.H.), p. 26.


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beloved hing in one's heart-He is the beloved of soul. When thisfact permeates he human, he begins to love what his beloved lovesand dislike what his beloved dislikes. Thus, f Allah is found to lovesomething, he devoted worshipper and servant also loves that thing.Conversely, f Allah is found to detest something-although He hascreated t and put it in this world as a test for humans and made itavailable to them-the devoted worshipper and servant will alsodetest hat thing.

Although accepting Allah as the only object of worship is theessential spect of true monotheism, t is a concept hat is not always

understood or practiced properly. Thisis

areal loss for humans

because t is this aspect of monotheism hat is the key to a "real life", alife that is sound and proper. Ibn Taimiya wrote,

You must know that a human's need for AllaF- that heworship Him and not associate ny partner with Hirn--isan incomparable need unlike any other. In some ways, itresembles the need of the body for food and drink.However, there are many differences between the two.

The reality of a human being is in his heart and soul.These cannot be prosperous except through [theirrelation] with Allah, conceming whom there s no othergod... If someon worships anything other thanAllalr-ven if he loves it and attains some love in thisworld and some form of pleasure rom that{that falseworship] will destroy he person n a way greater han theharmful displeasure hat comes to a person who tookpo i son . . .Again, it cannot be emphasized nough hat the belief in only

one Creator and Sustainer of the universe s not all there s to a properbelief in God. Throughout history, it has been the case that somepeople stopped at this clear premise and thought that such was allthere was to the belief in God. Nothing could be further from thetruth. That belief is definitely necessary but it is not sufficient. That

belief must be followed up with the proper relations, emotions of the

I Ahmad lbn Taimiya, Majmoo Fatawaa Shaikh al-Islaam ibn Taimiya (Collected by

Abdul Rahmaan Qaasim and his son Muhammad. No publication information given),

vol. l , pp.24-29.

13

beloved thing in one s heart He is the beloved of soul. When thisfact permeates the human, he begins to love what his beloved lovesand dislike what his beloved dislikes. Thus, if Allah is found to lovesomething, the devoted worshipper and servant also loves that thing.Conversely, if Allah is found to detest something-although He hascreated it and put it in this world s a test for humans and made itavailable to them the devoted worshipper and servant will alsodetest that thing.

Although accepting Allah as the only object of worship is theessential aspect of true monotheism, it is a concept that is not always

understood or practiced properly. This is a real loss for humansbecause it is this aspect of monotheism that is the key to a real life , alife that is sound and proper. Ibn Taimiya wrote,

You must know that a human s need for l l ah that heworship Him and not associate any partner with Him i s n incomparable need unlike any other. In some ways, itresembles the need of the body for food and drink.However, there are many differences between the two.

The reality of a human being is in his heart and soul.These cannot be prosperous except through [theirrelation] with Allah, concerning whom there is no othergod... If someone worships anything other thanAllab--even if he loves it and attains some love in thisworld and some form of pleasure from that [that falseworship] will destroy the person in a way greater than theharmful displeasure that comes to a person who took

p lson .. .Again, it cannot be emphasized enough that the belief in only

one Creator and Sustainer of the universe is not all there is to a properbelief in God. Throughout history, it has been the case that somepeople stopped at this clear premise and thought that such was allthere was to the belief in God. Nothing could be further from thetruth. That belief is definitely necessary but it is not sufficient. That

belief must be followed up with the proper relations, emotions of the

1 Ahmad Ibn Taimiya, Majmoo atawaa Shaikh al Islaam n Taimiya (Collected byAbdul Rahmaan Qaasim and his son Muhammad. No publication infonnation given),vol. I, pp. 24-29.


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heart and acts with respect o Allah. It is by these acts that one trulytakes the Creator as his only "Cod," meaning his only object ofextreme ove, adoration and submission. n so doing, he denies hatanyone other than Allah deserves o be worshipped n any way. Then,and only then, he will be fulfilling what it truly means o believe inGod.

In sum, based on the preceding: 1) the human should desireto worship Allah due to His greatness nd perfection and the fact thatHe is the only Creator, Bestower and Sustainer; (2) Allah alone hasthese attributes ust described and hence He alone deserves o be

worshipped; and(3)

the human should refrain from worshippinganything other than Allah in any shape or form.There is one final but important point that needs o be added

at the end of these wo sections: Since the signs for the true belief inGod are so strong (in human nature, n the physical surroundings, nthe messages aught by the prophets throughout the ages) it iscompletely unacceptable ationally and religiously to worship anyoneother than God. Therefore, associating partners with Godr or refusing

to worship God is a sin whose enormity and arrogance s so great hatif one dies in such a state, Allah will not forgive that sin. Allah hasclearly stated, "Verily, Allah forgives not that partners should be setup with him in worship, but He forgives except hat (anything else) owhom He pleases, and whoever sets up partners with Allah inworship, he has ndeed nvented a tremendous in" (4:a8).

Belief n Allah's Names and AttributesTo truly be devoted o Allah and to love Allah above all else

imaginable one needs to have knowledge about Allah that goesbeyond he basic aspects f Him being he sole Creator and Sustainer.Through His revelation and by His grace and mercy, Allah hasrevealed a great deal of information about Himself, such that any truthseeker can know and worship his Lord based on accurate nowledge.

Muslims are blessed o find Allah's names and attributesmentioned throughout the Quran. For example, Allah says, "He is

rAssociating partners with Allah n^reans ouplingthe worship of Cod with theworslripof idols, trees, animals, graves, heavenly bodies, natural powers, and so on. It alsomeans he acceptance f individuals or prophets as gods, or the pretence hat AlmightyCod has sons and daughters. See Tabbarah, p. 47.

t 4

heart and acts with respect to Allah. is by these acts that one trulytakes the Creator as his only God, meaning his only object ofextreme love, adoration and submission. In so doing, he denies thatanyone other than Allah deserves to be worshipped in any way. Then,and only then, he will be fulfilling what it truly means to believe inGod.

In sum, based on the preceding: (1) the human should desireto worship Allah due to His greatness and perfection and the fact thatHe is the only Creator, Bestower and Sustainer; (2) Allah alone hasthese attributes just described and hence He alone deserves to be

worshipped; and (3) the human should refrain from worshippinganything other than Allah in any shape or form.There is one final but important point that needs to be added

at the end of these two sections: Since the signs for the true belief inGod are so strong (in human nature, in the physical surroundings, inthe messages taught by the prophets throughout the ages) it iscompletely unacceptable rationally and religiously to worship anyoneother than God. Therefore, associating partners with God

or refusing

to worship God is a sin whose enormity and arrogance is so great thatif one dies in such a state, Allah will not forgive that sin. Allah hasclearly stated, Verily, Allah forgives not that partners should be setup with him in worship, but He forgives except that (anything else) towhom He pleases, and whoever sets up partners with Allah inworship, he has indeed invented a tremendous sin (4:48).

Belief in llah s Names and ttributesTo truly be devoted to Allah and to love Allah above all else

imaginable one needs to have knowledge about Allah that goesbeyond the basic aspects of Him being the sole Creator and Sustainer.Through His revelation and by His grace and mercy, Allah hasrevealed a great deal of information about Himself, such that any truthseeker can know and worship his Lord based on accurate knowledge.

Muslims are blessed to find Allah s names and attributesmentioned throughout the Quran. For example, Allah says, He is

Associating partners with Allah means coupling the worship of God with the worshipof idols, trees, animals, graves, heavenly bodies, natural powers, and so on. alsomeans the acceptance of individuals or prophets as gods, or the pretence that AlmightyGod has sons and daughters. See Tabbarah, p. 47.


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Allah other than Whom there is none who has the right to beworshipped, the King, the Holy, the One Free from all defects, heGiver of security, he Watcher over His creafures, he All-Mighty, theCompeller, he Supreme. Glory be to Allah (High is He) above allthat they associate s partners with Him. He is Allah, the Creator, heInventor of all things, he Bestower of forms. To Him belong he BestNames. All that s in the heavens nd he earth glorify Him. And He isthe All-Mighty, the All-Wise" (59:23-24).

From the Quran and statements of the Prophet (peace andblessings of Allah be upon him) one can learn the following about

Allah: Allah is the Most Compassionate, Ever Mercifulr, EverForgiving, Ever accepting f repentance, ver Patient, Pardoning andLoving. He is the Generous, he Magnanimous, he Bestower and theClement. He responds o those who call upon Him and He is theRescuer. He is the Glorious, he Great, he deserver f all Praise, ordof all creation, Master of the Day of Judgment and the Judge of theFinal reckoning. He is the All-Hearing, the All-Seeing, the All-Knowing and the All-Wise. He is the Ever Strong, Ever Capable,

Almighty. He is the Self-Sufficient, ree of any need and provider ofall sustenance. He is the Exalted and the Most High. He is theWatcher over all affairs and the Protector. He is administering theaffairs of His creation, commanding, orbidding, being pleased, eingangered, rewarding, punishing, giving, withholding, honoring,debasing. He does whatever He wills. He is attributed with everyattribute of perfection and free of even the tiniest amount ofirnperfection or shortcoming. Greatly exalted and perfect is He aboveall that they associate ith Him. Not even an atom moves save by Hiswill and permission.

This wonderful information about Allah Himself is a greatblessing for hurnankind. God Himself has revealed sufficientinformation about Himself that humankind need not stray or beconfused.

On this point, though, there is something very clear in the

Quran: There s absolutely o hint of any trace of anthropomorphism

I Muslims remain constantly ware of Allah and of these wo of His names n particular.

Before beginning virtually any act, a Muslim states, ln the nanre of Allah, the Most

Compassionate, he Ever Merci ul."

l 5

Allah other than Whom there s none who has the right to beworshipped, the King, the Holy, the One Free from all defects, theGiver security, the Watcher over His creatures, the All-Mighty, theCompeller, the Supreme. Glory be to Allah (High s He) above allthat they associate s partners with Him. He s Allah, the Creator, theInventor all things, the Bestower forms. To Him belong the BestNames. All that s n the heavens and the earth glorify Him. And He sthe All-Mighty, the All-Wise (59:23-24).

From the Quran and statements the Prophet (peace andblessings Allah be upon him) one can learn the following about

Allah: Allah s the Most Compassionate, Ever Merciful , EverForgiving, Ever accepting repentance, Ever Patient, Pardoning andLoving. He is the Generous, the Magnanimous, the Bestower and theClement. He responds to those who call upon Him and He s theRescuer. He s the Glorious, the Great, the deserver all Praise, Lord all creation, Master the Day Judgment and the Judge theFinal reckoning. He s the All-Hearing, the All-Seeing, the AllKnowing and the All-Wise. He s the Ever Strong, Ever Capable,

Almighty. He s the Self-Sufficient, free any need and provider all sustenance. He s the Exalted and the Most High. He is theWatcher over all affairs and the Protector. He s administering theaffairs His creation, commanding, forbidding, being pleased, beingangered, rewarding, punishing, giving, withholding, honoring,debasing. He does whatever He wills. He s attributed with everyattribute perfection and free even the tiniest amount imperfection or shortcoming. Greatly exalted and perfect s He aboveall that they associate with Him. Not even an atom moves save by Hiswill and permission.

This wonderful information about Allah Himself s a greatblessing for humankind. God Himself has revealed sufficientinformation about Himself that humankind need not stray or beconfused.

On this point, though, there s something very clear n the

Quran: There s

absolutely no hint

any trace

anthropomorphism

Muslims remain constantly aware Allah and these two His names in particular.Before beginning virtually any act, a Muslim states. In the name Allah, the MostCompassionate, the Ever Merciful.


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in the Islamic beliefs about God. This is a point concerning whichmany earlier peoples have strayed. The Creator and the created areseparate nd distinct. The attributes of Allah are perfect attributes hatare becoming of His holiness and greatness. ven when there s some"common concept" between an attribute of Allah and an attribute ofhumans, here s actually no similarity in the quality of the two. Thus,Allah Himself says n the Quran, There s nothing ike unto Him, andHe is the All-Hearer, the All-Seeing" (42:ll). Here, there is acomplete denial of anthropomorphism while at the same timeaffirming that Allah hears and sees. Muslims always realize Allah's

perfection while never belittling Him by describing Him inunbecoming manners. God does not have human-like attributes or dohumans have Divine attributes. ny violation of this latter principle sclear disbelief and associating f partners with Allah.

From the history of humankind, it can be argued that it isnatural for humans o worship. They want to have a god that they canworship and adore. They know that there must be something specialand great about that thing which they hurnble themselves to.

However, so many of them put their hopes, trust, dreams andaspirations n things that are sin-rplynot deserving of such respect orworship-whether it be forces of nature, inanimeite objects, otherhumans, materialism, nations, race, whatever. They force themselvesto believe that these false objects of worship can bring about whatthey hope for and what they are dreaming of. In other words, theybegin to give their false objects of worship the attributes of God.Instead of rurning to God and knowing God by His attributes-andthen realizing that He is the One they are truly looking for-they turnto other objects of worship, love and adoration. Due to this, they strayvery far from the straight path and from their true God.

In numerous places, Allah speaks about such gross errors.The source of these errors s an incorrect belief about he attributes fthose that they turn to while ignoring the attributes hat reside withAllah. For example, Allah says, "Say [O Muhammad to mankind],'How

do you worship besides Allah something which has no powereither to harm or to benefit you? But it is Allah Who is the All-Hearer, All-Knower"' (5:76). Allah also says, "And who is moreastray han one who calls (invokes) besides Allah, such as will notanswer him till the Day of Resurrection, nd who are (even) unaware

1 6

in the Islamic beliefs about God. This is a point concerning whichmany earlier peoples have strayed. The Creator and the created areseparate and distinct. The attributes of Allah are perfect attributes thatare becoming of His holiness and greatness. Even when there is some common concept between an attribute of Allah and an attribute ofhumans, there is actually no similarity the quality of the two. Thus,Allah Himself says the Quran, There s nothing like unto Him, andHe is the All-Hearer, the All-Seeing (42: 11). Here, there is acomplete denial of anthropomorphism while at the same timeaffirming that Allah hears and sees. Muslims always realize Allah s

perfection while never belittling Him by describing Him

unbecoming manners. God does not have human-like attributes nor dohumans have Divine attributes. Any violation of this latter principle isclear disbelief and associating of partners with Allah.

From the history of humankind, it can be argued that it isnatural for humans to worship. They want to have a god that they canworship and adore. They know that there must be something specialand great about that thing which they humble themselves to.

However, so many of them put their hopes, trust, dreams andaspirations in things that are simply not deserving of such respect orworship-whether be forces of nature, inanimate objects, otherhumans, materialism, nations, race, whatever. They force themselvesto believe that these false objects of worship can bring about whatthey hope for and what they are dreaming of. In other words, theybegin to give their false objects of worship the attributes of God.Instead of turning to God and knowing God by His attributes-andthen realizing that He is the One they are truly looking for-they turnto other objects of worship, love and adoration. Due to this, they strayvery far from the straight path and from their true God.

In numerous places, Allah speaks about such gross errors.The source of these errors s an incorrect belief about the attributes ofthose that they turn to while ignoring the attributes that reside withAllah. For example, Allah says, Say [0 Muhammad to mankind],

How do you worship besides Allah something which has no powereither to harm or to benefit you? But it s Allah Who is the AllHearer, All-Knower (5:76). Allah also says, And who s moreastray than one who calls (invokes) besides Allah, such as will notanswer him till the Day of Resurrection, and who are (even) unaware


18/69

of their calls (invocations) o them? And when mankind are gathered(on the Day of Resurrection), hey (false deities) will become enemiesfor them and will deny heir worshipping" 46:5-6).

In sum, if one truly knows the names and attributes of Allah,one would never turn to worship anyone or anything but Him. Noneof those false objects of worship are deserving of worship. Byworshipping them and seeking them, humans are doing nothirrg butdebasing hemselves. Worse of all, they are ignoring Allah, equatingpartners with Him, earning His wrath and preparing or themselves nevil end.

SummaryThe proper belief in Allah is the essence nd cornerstone ofthe Islamic faith. It is the key-the key to blessed ife, the key toproper living, the key to understanding eality, the key to happinessand peace. When the person ruly knows Allah, he will recognize hatit does not make any sense o worship anything other than Him. Hewill realize hat this is what his soul has been created or and this iswhat it has been seeking. Once he realizes he beauty of worshipping

Allah alone, he will never desire or wish to worship anyone other hanHim. His soul will be a rest and his heart will be tranquil.

t 7

of their calls invocations) to them? And when mankind are gathered on the Day of Resurrection), they false deities) will become enemiesfor them and will deny their worshipping 46:5-6).

In sum, if one truly knows the names and attributes of Allah,one would never tum to worship anyone or anything but Him. Noneof those false objects of worship are deserving of worship. Byworshipping them and seeking them, humans are doing nothing butdebasing themselves. Worse of all, they are ignoring Allah, equatingpartners with Him, earning His wrath and preparing for themselves anevil end.

ummaryThe proper belief in Allah is the essence and cornerstone of

the Islamic faith. is the key the key to blessed life, the key toproper living, the key to understanding reality, the key to happinessand peace. When the person. truly knows Allah, he will recognize thatit does not make any sense to worship anything other than Him. Hewill realize that this is what his soul has been created for and this what it has been seeking. Once he realizes the beauty of worshipping

Allah alone, he will never desire or wish to worship anyone other thanHim. His soul will be a rest and his heart will be tranquil.

17


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The Universe and HumansThe Creation of the Universe and How it Points to Allah's

ExistenceThe universe is made up of various parts. There are the

galaxies and solar systems hat are above earth. On earth, there areinanimate objects, such as the mountains, oceans and land. There isalso the animal kingdom with all its great varieties. There are aspectsof creation hat humans are still discovering and coming across oday.All of these are actually part of the creative work of God. In theQuran, it is clear that it was Allah Who created he heavens and the

earth. In numerous verses of the Quran, Allah points to differentaspects of the creation and describes hem as signs for those peoplewho reflect. For example, Allah says, Verily In the creation of theheavens and the earth, and in the alternation of night and day, and theships which sail through he sea with that which is of use o mankind,and the water (rain) which Allah sends down from the sky and makesthe earth alive therewith after its death, and the moving (living)

creatures of all kinds that He has scattered herein, and in the veeringof winds and clouds which are held between he sky and the earth, areindeed signs or people of understanding" Z:ftfl.

In the hustle and bustle of today's world, many find littletime to reflect upon this creation, heir presence n this creation andany purpose behind it all. However, t is important hat people ake thetime to reflect and think. When they do so, they will find signs andlessons hat will bring them straight back to God-a most importantstep in their lives. The signs are actually all around them, if theywould only reflect upon them. Thus, God says, We will show themOur Signs n the universe, and in their own selves, until it becomesmanifest o them hat his is the trutlt" (41:53).

Reflecting upon the intricacy and order of this creationmakes one realize that not only must there be a wise Creator but alsothat there nrust be some purpose behind this creation. It is

unimaginable that any being would make something with suchprecision and perfection and yet there would be no rhyme or reason othe whole creation. This is a point that Allah makes in numerousplaces n the Quran. For example, Allah says, "'We created not the

l 8

The Universe and HumansThe Creation of the Universe and How it Points to Allah's

ExistenceThe universe is made up of various parts. There are the

galaxies and solar systems that are above earth. On earth, there areinanimate objects, such as the mountains, oceans and land. There isalso the animal kingdom with all its great varieties. There are aspectsof creation that humans are still discovering and coming across today.All of these are actually part of the creative work of God. In theQuran, it is clear that it was Allah Who created the heavens and the

earth. In numerous verses of the Quran, Allah points to differentaspects of the creation and describes them as signs for those peoplewho reflect. For example, Allah says, Verily In the creation o f theheavens and the earth, and in the alternation of night and day, and theships which sail through the sea with that which is o f use to mankind,and the water (rain) which Allah sends down from the sky and makesthe earth alive therewith after its death, and the moving (living)

creatures of all kinds that He has scattered therein, and in the veeringof winds and clouds which are held between the sky and the earth, areindeed signs for people of understanding (2:164).

In the hustle and bustle of today's world, many find littletime to reflect upon this creation, their presence in this creation andany purpose behind it all. However, it is important that people take thetime to reflect and think. When they do so, they will find signs andlessons that will bring them straight back to o d a most importantstep in their lives. The signs are actually all around them, i f theywould only reflect upon them. Thus, God says, We will show themOur Signs in the universe, and in their own selves, until it becomesmanifest to them that this is the truth 4 :53).

Reflecting upon the intricacy and order of this creationmakes one realize that not only must there be a wise Creator but alsothat there must be some purpose behind this creation. is

unimaginable that any being would make something with suchprecision and perfection and yet there would be no rhyme or reason tothe whole creation. This is a point that Allah makes in numerousplaces in the Quran. For example, Allah says, '''We created not the

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heavens nd the earth and all that is between hem for a (mere) play"(21 6) .

The Quranic argument s that it is not logically possible ocome to any other conclusion. ndeed, f a person believes n God asthe Creator, by definition it is unbecoming of such a noble and greatBeing to create all of this order and beauty and yet have no purposebehind hat creation. A person who believes n a creator yet believesthat this creator had no purpose or thought behind his creation isdescribing a creator hat is childlike and unintelligent. t is hard tobelieve hat a creator ike that could possibly come up with a creation

like the one that everyone witnesses oday. No, indeed, the creationpoints to certain attributes of the Creator and it points to there beingan important and great purpose behind this entire creation. The wholenature of the existence points to the Creator being one of very specialcharacter who would not create anything of this nature for fun orwithout reason.

A second very important conclusion that one can derive bysimply pondering over this creation s that the one who created his

from nothing can easily recreate t. If He has the ability to re-createthings even after their demise, his also means hat He has the abilityto resuruect hem and bring them all in front of Him. This thought,obviously, has very ominous repercussions or humans and theirbehavior n this world. Thus, Allah points out this fact and remindshumans of its meaning hroughout he Quran. For example,Allah says, "And he fthe human] puts forth for Us a parable, andforgets his own creation. He says, Who will give life to these boneswhen they have rotted away and became dust?' Say (to them OMuhammad), He will give life to them Who created hem for the hrsttime And FIe is the All-Knower of every creation He, Whoproduces or you fire out of the green ree, when behold, You kindletherewith. Is not He. Who created he heavens and the earth Able tocreate he like of them? Yes, indeed He is the All-Knowing SupremeCreator." 36:78-83).

Thus, this creation is a clear sign-when added to the factthat there must be a purpose behind this creation-of theResurrection. he concept of the Resurrection s not something hatviolates nature but it is completely onsistent ith nature.

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heavens and the earth and all that is between them for a (mere) play(21: 16).

The Quranic argument is that it is not logically possible tocome to any other conclusion. Indeed, if a person believes in God asthe Creator, by definition it is unbecoming of such a noble and greatBeing to create all of this order and beauty and yet have no purposebehind that creation. A person who believes in a creator yet believesthat this creator had no purpose or thought behind his creation isdescribing a creator that is childlike and unintelligent. is hard tobelieve that a creator like that could possibly come up with a creation

like the one that everyone witnesses today. No, indeed, the creationpoints to certain attributes of the Creator and it points to there beingan important and great purpose behind this entire creation. The wholenature of the existence points to the Creator being one of very specialcharacter who would not create anything of this nature for fun orwithout reason.

A second very important conclusion that one can derive bysimply pondering over this creation is that the one who created tlIis

from nothing can easily recreate it If He has the ability to re-createthings even after their demise, this also means that He has the abilityto resurrect them and bring them all in front of Him. This thought,obviously, has very ominous repercussions for humans and theirbehavior in this world. Thus, Allah points out this fact and remindshumans of its meaning throughout the Quran. For example,Allah says, And h [the human] puts forth for Us a parable, andforgets his own creation. He says, 'Who will give life to these boneswhen they have rotted away and became dust?' Say (to them 0Muhammad), He will give life to them Who created them for the firsttime And He is the All-Knower of every creation He, Whoproduces for you fire out of the green tree, when behold, You kindletherewith. Is not He, Who created the heavens and the earth Able tocreate the like of them? Yes, indeed He is the All-Knowing SupremeCreator. (36:78-83).

Thus, this creationis

a clear sign when added to the factthat there must be a purpose behind this creation of theResurrection. The concept of the Resurrection is not something thatviolates nature but it is completely consistent with nature.


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In reality, the one who negates he resurrection s expectingthat Allah will treat he wrongdoers ike the pious people. This is anunbecoming expectation f Allah. Allah makes t clear hat such willnever be the case, highlighting that such houghts can only come fromthose who disbelieve n God. Allah says, "And We created not theheaven and the earth and all that is between them without purposeThat is the consideration of those who disbelieve Then woe to thosewho disbelieve rom the Fire Shall We treat those who believe anddo righteous good deeds ike the evildoers on earth? Or shall We treatthe pious ike the wicked?" (38:27-28).

After so many signs in the creation and so many remindersand lessons n the revelation one must ask: What will be the human'sexcuse f he does not respond n the proper manner o the evidence allaround him?

Humans and the CreationThere is something distinct and special about this creation

known as humans. However, the original, physical creation of the firsthuman was not greatly different from the creation of the other

creatures of this world. According to the Quran, he physical make-upof the first human, Adam, was from clay and water, two of the alreadycreated substances of this cosmos. It is in the next stage of thecreation of the first human, Adam, in which the real distinctionoccurred. At this point, hununs are made a very separate and uniquecreature, combining a physical aspect and a special spiritual aspectthat God bestowed on them. In fact, this is what makes them verydifferent from the other living creafures n this same planet.

Among the most prominent distinguishing eatures of humanbeings are he following:

(1) A sound, natural disposition hat is ready and capable obe directed o the belief in Allah alone as tlre object of worship;

(2) An ability to comprehend and understand matters via theintelligence nd mind that Allah has bestowed n humans;

(3) A free will to decide between he path of goodness r the

path of evil, as well as a limited free will to enact hat choice that hehas made;(4) A responsibility or the choices he has made, which is a

necessary esult of being given free will and ability;

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(5) These are all in addition to the fact mentioned n theQuran hat all of the resources f the creation have been subjugated ohis use.

Given all of these special characteristics, he human shouldrealize that he has a special and noble purpose and goal in this life.The creation of humans and the special characteristics hat humanspossess hould make each human realize hat the Creator s too wiseand lofty to create him simply for sport. "Did you think that We hadcreated you in play (without any purpose), and that you would not bebrought back o Us?" (23: l5).

Indeed, even more than that, the great Creator who createdall the creatures and the humans would not leave humans withoutguidance and without showing them what to do and what not to do-He has even guided animals o the means of their survival. Thus,rhetorically, Allah says, Does man think that he will be left neglected[without being commanded and also punished or rewarded or theobligatory duties enjoined by his Lord (Allah) on himl?" (75:36).

Hence, the human should realize that his actions n this life

have a real ramification o them. n this sense, othing hat he does smeaningless r without consequences. is life has purpose here andthe Creator is ever aware of every action, thought, intention andmovement hat he makes.

It is extremely mportant for the human to realize this point,that he has a pu{pose n this life. Indeed, his realization may be thefirst step along a change of life in which one turns to his Great andWonderful Creator, o submit o Him willfully. Without realizing hisfact, there may be no need, meaning or purpose o behaving in aspecific manner. If nothing truly matters and if nothing is nrorallywrong or right, since here s no God or real purposo o existence, t isexpected hat people will behave n any fashion they wish. Thereshould be a great and profound effect when a person's eyes are opento the reality of this creation, is purpose and role in it.

This author has had personal experience working in prisons

in the United States. Upon asking numerous inmates why theycommitted heir crimes, he response was nvariably, Why not?" Theonly question to them was whether they could get away with an actand not get caught. There was no question of any responsibilitytowards a Creator or any sense of purpose n this life. Indeed, one

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(5) These are all in addition to the fact mentioned in theQuran that all of the resources of the creation have been subjugated tohis use.

Given all of these special characteristics, the human shouldrealize that he has a special and noble purpose and goal in this life.The creation of humans and the special characteristics that humanspossess should make each human realize that the Creator is too wiseand lofty to create him simply for sport. Did you think that We hadcreated you in play (without any purpose), and that you would not bebrought back to Us? (23:115).

Indeed, even more than that, the great Creator who createdall the creatures and the humans would not leave humans withoutguidance and without showing them what to do and what not to -He has even guided animals to the means of their survival. Thus,rhetorically, Allah says, Does man think that he will be left neglected[without being commanded and also punished or rewarded for theobligatory duties enjoined y his Lord (Allah) on him]? (75:36).

Hence, the human should realize that his actions in this life

have a real ramification to them. In this sense, not in that he does ismeaningless or without consequences. His life has purpose here andthe Creator is ever aware of every action, thought, intention andmovement that he makes.

is extremely important for the human to realize this point,that he has a purpose in this life. Indeed, this realization may be thefirst step along a change of life in which one turns to his Great andWonderful Creator, to submit to Him willfully. Without realizing thisfact, there may be no need, meaning or purpose to behaving in aspecific manner. f nothing truly matters and if nothing is morallywrong or right, since there is no God or real purpose to existence, it isexpected that people will behave in any fashion they wish. Thereshould be a great and profound effect when a person s eyes are opento the reality of this creation, his purpose and role in it

This author has had personal experience working in prisons

in the United States. Upon asking numerous inmates why theycommitted their crimes, the response was invariably, Why not? Theonly question to them was whether they could get away with n actand not get caught. There was no question of any responsibilitytowards a Creator or any sense of purpose in this life. Indeed, one


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cannot argue much against their way of thinking if one is foolishenough to believe that this existence s purposeless and by mere

chance. As opposed o the Islamic beliefs, some people oday believethat humans are simply descended rom animals n some evolutionarysense. n this way of thinking, humans are doubly a process of merematerialist elements as well as being directly descended rom animals,apes being the closest relative. Ignoring the fact that there are many"missing links" and scientific doubts raised against the theory ofevolution, could this possibly be what this great and grandeur cosmos

is all about? Could humans, who have been given so manycapabilities above and beyond the animals, be nothing more thananimals without any noble purpose or Creator o answer o? In reality,it can be concluded hat this view seems o be completely llogical andpotentially very harmful.

Some people also believe that the human soul is inherentlyevil. On the contrary, he Prophet Muhammad (peace and blessings ofAllah be upon him) himself said, "Every child is born on the fitrah(the natural way, the religion of Islam). It is his parents who thenmake him into a Jew, Christian or Magian."r That is, far from thechild being born inherently evil, every child is born upon the truereligion. It is only afterwards, via the influence of family, society andenvironment, that an individual becomes nfluenced to follow pathsthat are not pure.

Many Christians elieve n the concept of the "original sin."

This is the belief thatthe sin that Adam, the first man, committed is

passed on through all of his progeny. Hence, t is on the neck of everyindividual, even the newborn baby. The only way it could beremoved-they claim-is by God sending His son as a sacrifice toremove this sin. This belief, especially he last part of it, is obviouslycompletely inconsistent with Islamic monotheism. God does not havea son. He has no equals or anyone who is in any fashion similar to or"related" to Him.

The Islamic belief is that Adam and Eve together did commita sin, by allowing themselves o be deceived by Satan. However, theyboth repented o God and God accepted heir repentance. hat was the

t Recorded by al-Bukhari and Muslim.

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cannot argue much against their way of thinking if one is foolishenough to believe that this existence is purposeless and by mere

chance. As opposed to the Islamic beliefs, some people today believethat humans are simply descended from animals in some evolutionarysense. In this way of thinking, humans are doubly a process of merematerialist elements as well s being directly descended from animals,apes being the closest relative. Ignoring the fact that there are many missing links and scientific doubts raised against the theory ofevolution, could this possibly be what this great and grandeur cosmos

is all about? Could humans, who have been given so manycapabilities above and beyond the animals, be nothing more thananimals without any noble purpose or Creator to answer to? In reality,it can be concluded that this view seems to be completely illogical andpotentially very harmful.

Some people also believe that the human soul is inherentlyevil. On the contrary, the Prophet Muhammad peace and blessings ofAllah be upon him) himself said, Every child is born on the itr h the natural way, the religion of Islam). It is his parents who thenmake him into a Jew, Christian or Magian. 1 That is, far from thechild being born inherently evil, every child is born upon the truereligion. It is only afterwards, via the influence of family, society andenvironment, that an individual becomes influenced to follow pathsthat are not pure.

Many Christians believe in the concept of the original sin.This is the belief that the sin that Adam, the first man, committed ispassed on through all of his progeny. Hence, it is on the neck of everyindividual, even the newborn baby. The only way it could beremoved they cl im is by God sending His son s a sacrifice toremove this sin. This belief, especially the last part of it, is obviouslycompletely inconsistent with Islamic monotheism. God does not havea son. He has no equals or anyone who is in any fashion similar to or related to Him.

The Islamic belief is that Adam and Eve together did commita sin, by allowing themselves to be deceived by Satan. However, theyboth repented to God and God accepted their repentance. That was the

1 Recorded by al-Bukhari and Muslim.


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potentials were established. Humans are free to ascend o the highestof heights or to descent o the owest of lows.

Indeed, he goal of life is to worship and please Allah--thus,to receive His pleasure n return. To be a true servant of God is theultimate goal for humankind. There can be no greater goal. In fact,this is the only goal that can bring true solace o the soul of humansbecause his is the goal that is recognized deep within the person'ssoul.

Furthermore, he most exalted, noble, and honored a humancan be is by worshipping Allah. There is nothing greater or nobler

than that. That is the maximum potential. This is something thatshould be clear to every human. The more he moves to that goal, thehappier he should become and the more honor he should feel bysubmitting himself to the only true God and Lord. When he realizesthis fact, his efforts should be exerted o maximize this potential.

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