Rabu, 21 April 2010
قال رسول الله e: من أحدث في أمرنا هذا ما ليس فيه فهو رد. رواه البخاري ومسلم, وفي رواية لمسلم: من عمل عملا ليس عليه أمرنا فهو رد.
"Whoever forges a new case in our affairs, which was not from him, then his actions were rejected" (Bukhari and Muslim, 2499 No. 3242). In other Muslim history (No. 3243) stated: "Whoever is working on a practice that is not based on any of our business, then the practice was rejected" (See Hadith No. 5 in Al Arba'in An Nawawiyyah).
In his explanation, Ibn Rajab-may Allaah have mercy-said:
"This hadeeth is one of the great rules of Islam. It is a balance to weigh every deeds outwardly, as the hadeeth of 'Innamal a'maalu binniyyah' (= any practice depends on the intention) is the inner balance. If every charity is not intended to seek pleasure of Allah will not reward the perpetrators, so is any charity that is not based on the rule of Allah and His Apostle, charity is also definitely rejected.
Anyone who forges a new case in the religion without the permission of Allah and His Messenger, then it is not part of any religion ... "and then he continued:" This hadith al showed that the practice is not based on any matter for God & Messenger His deeds are then rejected. While knowledgeable (implied meaning) of this hadith is that every practice is based on matters of God and His Messenger means not disproven. Medium is 'our business' in this hadith is his religion and Shari'ah.
So the meaning is this: anyone who is charity out of the corridor shari'ah, not wanting to be bound by the procedures of the shari'ah, then practice it rejected ").
Many times when someone has been cautioned that the practice has done is not exemplified by the Prophet e-alias-heresy, he reasoned: "It's good, why should be banned ...?!" Was if he was somewhat moderate and innocent. But some say precisely: "All-all heresy! ... Tahlilan heresy, heresy shalawatan, read litany (mberjanjen) heresy ... Where is the proof?". The second answer is indeed seem more 'scientific', why? Because he asked me 'Where is the proof'.
However ... there really any argument that heresy should be banned?
Try you ponder the above questions thoroughly ...
In order to more easily understand it, we'll make an example of a minor;
Some people say that dhikr congregation held a council is not a heretic, because there is no theorem that forbids us to do so. Similarly tahlilan, ngalap blessing, Tawassul with Prophet / person salih, shalawatan, istighatsah with the dead, etc ...
How do you think if we went back to the question: Is there a theorem that tells us entered the assembly of dhikr congregation tahlilan, ngalap blessings, etc ...? We are convinced, as one who objectively of course you would answer: "no", during which sought is the proposition that it saheeh and sharih. This means that the theorem can be accounted for validity, ie the form of the Qur'an or hadith saheeh, and its meaning clearly related to the issues being discussed. In other words, the theorem describes in detail how the implementation of the assemblies of dhikr in congregation, and shalawatan tahlilan earlier ).
What if there are people who perform prayers at dawn four roka'at for instance, on the grounds that dawn is the perfect leisure time for many of worship ... the atmosphere was fairly quiet, so when someone adds a four roka'at prayers were still feels Khushuu '. . . and anyway there's no theorem that forbids us to do that?! Surely you would deny this kind of thinking and menghukuminya as heretical dholaalah (heretic a heretic), why? The answer: because worship is not something that is free done arbitrarily, but obliged to follow 'rules' of Allah and His Messenger.
Even if we agree that prayer is the worship that should not be done haphazardly, we should be consistent to other rites. Obviously once we know what the actual definition of worship ).
But usually analogies (reasoning) like this would be rejected by some people. "If the prayers at dawn four roka'at dholalah it clear heresy. But if dhikr together, tahlilan, Tawassul, shalawatan, etc. other law. This is heresy Hasanah (heresy is good). This is all well and contain beneficial. and anyway we are commanded to much dhikr khan, reading the Qur'an, the Prophet bershalawat e, and so on ...?! "as they protested.
Some might argue that rather clever: "Did not the Prophet, Takbir, tahmid, beads, reciting shalawat, etc. It is recommended dhikr? Is not it all a pious charity? Why membid'ahkan his brother ...? Where is the proof ...?
And there are plenty more reasons for which they may express legitimate practices such heresy. Yes ... we said that it is heretical superstition attached to the teachings of Islam, but Islam innocent of him even though he was well regarded by most humans.
So, how the solution ...?
To settle this problem, we must set a standard in assessing where the heretical and the sunnah ... Which is where good and useful, and which are false and full of superstition ... aka a standard to judge which haq and which are false.
We invite the dear reader to incorporate the guidelines in this regard, namely the Qur'an, Sunnah (hadith saheeh), and Ijma '. We are confident that readers will not mind all the three sources of law in accepting the above as our guide in determining and applying a religious service, or as a reference when there is a dispute.
Now we have agreed that our reference is the Qur'an, Sunnah, and Ijma '. But not all groups are fighting each other that their reference is the Qur'an and Sunnah? So why are they still fighting as well? There must be something wrong ...
.... Yes, they disagreed in understanding the Qur'an and Sunnah of the Prophet e, hence they also remain at odds. During the Holy Qur'an and Sunnah are still understood by reason and taste each one, then find the intersection through enforcing threads like wet, aka a futile act!
Therefore, you must first agree on the understanding that we will make reference in understanding the Qur'an and Sunnah. We will offer the dear reader, a manhaj (methodology) in understanding the Qur'an and Sunnah. Manhaj this is not the result of our formulation or a particular class ... but he is a God manhaj Rabbani outlined in His Book. A manhaj who has blessed him and has been successfully practiced by the best generations of this Ummah. Manhaj that delivers them to the top of the triumph of the world and the hereafter.
.... Yes, that's manhaj salafus pious, our glorious ancestors ...
We will explain to you that this is manhaj manhaj best in understanding the Qur'an and Sunnah correctly, and certainly based on the postulates of the Qur'an and Sunnah. But first, open minds and hearts of our first ... tepislah all forms of subjectivity that would hold us to accept the truth of the other party. Let us briefly say a prayer to God so that He will show U the truth to us ...
اللهم أرنا الحق حقا وارزقنا اتباعه, وأرنا الباطل باطلا وارزقنا اجتنابه
"O God, who tampakkanlah al haq haq as for us, and we make those who follow him. Besides putting out a falsehood as kebatilan for us, and make us people who stay away. "
اللهم رب جبرائيل وميكائيل وإسرافيل فاطر السماوات والأرض عالم الغيب والشهادة أنت تحكم بين عبادك فيما كانوا فيه يختلفون اهدني لما اختلف فيه من الحق بإذنك إنك تهدي من تشاء إلى صراط مستقيم
"O Allah, his Lord Gabriel, Michael, and Israfil. Creator of the heavens and the earth. One who knows the unseen and the visible. Thou who decides disputes between thy servant. Show me the truth in their disputes with the permission of Thee. Thou art pleased to show anyone who you want on the right path "(Muslim).
% ^ ^%
) He is Al-Imam Ahmad ibn Muhammad ibn al-Baghdady Syaibany Hambal Ash. Imam Ahlussunnah wal Jama `a 'pious ascetic role models and experts. He was born in the month of Rabi al-Awwal in 164 H. He has one close friend and favorite disciple of Imam Shafi'i. Ahmad always melazimi teacher on this one until he (Imam Shafi) moved to Egypt. Imam Shafi'i said: "Never leave anyone in Baghdad is more cautious and faqieh (clever), from Ahmad bin Hambal". The Book of he who named the Al Musnad hadith is the book that came to our largest, includes approximately 30 thousand hadith. He was the only one which remains strong scholars reject the Qur'an kemakhlukan though tortured in such a way, so therefore he is called Imam Ahlussunnah wal Jama `ah. He died on Friday 12 Rabi al-Awwal in 241 H, rahimahullahu rahmatan waasi'an. (See: Wafayaatul A'yaan 1/63-64 & Tadzkiratul Huffazh 2/431-432)
) Ishaq bin Ibrahim bin Al Handhaly Makhlad Al Marwazy. Imams and clerics Ahlussunnah jama'a wal. Collected her knowledge of hadith, fiqh, strong rote, honesty, piety 'and ascetic. He wandered into Iraq, Hijaz, Yemen, Syria, and returned to Khorasan and died in Nishapur. He is one friend of Imam Ahmad and professor of Imam Bukhari. Born in the year 161 H. Ibn Khuzaimah said: "By Allah, if he is living at a time Tabi'in, surely they recognize the power of memorization, the depth of knowledge, and understanding." Abu Dawood Al Khoffaf said: I heard Ishaq said: "As if I saw 100 thousand hadiths in my book, 30 thousand of them could read fluently." He died in 237 or 238 H, may Allaah have mercy. (See Tahdziebut Tahdzieb, Siyar A'laamin Nubala ', and Tahdziebul Kamal)
) He is the Al Imam Al 'Allaamah Al Hafiz, Abu Sa'id Uthman ibn Sa'id ibn Khalid ibn Sa'id Ad Darimy At Tamimi. Born before the year 200H. He studied hadith from Ali Ibn Madiny, Ma'in ibn Yahya and Ahmad bin Hambal-rahimahumullah, - to outperform the people of his day. He is a tenacious person who holds the Sunnah, and experts in the debate. He wrote a book which denied error Bishr Al Marrisi (Jahmiyyah one of the characters), and the book Musnad. He died in the month Dhul-Hijjah the year 280 H (As Siyar, 2/2651-2653).
) He is the Al Imam Al-Hafiz Abu 'Ubeid, Al Qasim bin Abdillah bin sallam. Born in 157 AH learning from Abdullah Ibn Mubarak, Vice ', Ibn Mahdy, Yahya Al Qatthan and others. Karnya quite a lot, including: Gharibul Hadith, Al Amtsal, Gharibul Mushannaf, Al Amwal, Fadha-ilul Koran, Ath Thuhur, and others. He is skilled in various disciplines, such as the hadith, qiraat, jurisprudence, and Arabic literature. Ibn Anbary said: "Abu Ubeid supposedly divides the night so the three; third for prayer, one third for sleep, and the remainder to compile the book." Rahawaih ibn Ishaq said: "Abu 'Ubeid wider knowledge of our nobler temperament, and more compile the book. We need him, but he does not need us. " He died in 224 H (As Siyar 2/3057-3060).
) Jaami'ul 'wal Uluumi hikam p. 73-74, by Ibn Rajab Al Hambaly. CET. Daarut Tauzi 'wan Nasyril Islamiyya.
) As a consequence, if the proposition is not saheeh hence illegitimate hold onto. Or if the proposition is saheeh but the instructions are general-as envisaged by the novel in many example-, it also can not hold onto. For the set of worship with a particular procedure, a particular place or a particular time is the affair of Allah and His Messenger. If you are commanded to worship freely made yes we should not restrict the number, timing and specific procedures. Conversely, if worship is commanded by a certain manner so we should be bound by these procedures.
) the most universal definition of worship is mentioned by the Shaykh al-Islam Ibn Taymiyyah:
العبادة: اسم جامع لكل ما يحبه الله ويرضاه من الأقوال والأعمال الباطنة والظاهرة (كتاب العبودية ص 38)
Worship is the name for each of what is loved and blessed by God, either words or deeds, which seems to be well hidden. (Book of Al 'Ubudiyyah, p. 38)
Written in the Salaf, cantankerous | Labelled heresy, ittiba ', Salafi, Sunnah, doubtful
Assalamu'alaikum Warohmatullohi Wabarokatuh
Selasa, 13 April 2010
Senin, 12 April 2010
"Ayesha (rad.i-Allahu `anha) reported that Asma’ the daughter of Abu Bakr (rad.i-Allahu `anhu) came to the Messenger of Allah while wearing thin clothing. He approached her and said: 'O Asma’! When a girl reaches the menstrual age, it is not proper that anything should remain exposed except this and this. He pointed to the face and hands." [Abu Dawud]
Ibn Qudama in al-Mughni (1:349) explained that showing the face and hands are a specific dispensation within the general meaning of the hadith "All of the woman’s body is considered her nakedness [to those outside the mahram relationship or her husband]." (al-mar'atu `awra)
`Ayesha (rad.i-Allahu `anha) said: "I used to enter the room where the Messenger of Allah and my father (Abu Bakr) were later buried in without having my garment on me, saying it is only my husband and my father. But when 'Umar ibn Al-Khattab (rad.i-Allahu `anh) was later buried in (the same place), I did not enter the room except that I had my garment on being shy from 'Umar."
The Prophet's specification to Umm Salama that women should also cover their feet in prayer, narrated in the Sunan. This included the feet into the definition of her legal nakedness. "Women who are clothed but (at the same time) naked , turning their heads sideways this way and that like the humps of the camel, shall never enter Paradise nor even smell its fragrance."
The jurists have divided woman's nakedness into two categories:
Lesser nakedness (`awra mukhaffafa): the face, hands, head, neck, forearms, feet, torso and back.
Greater nakedness (`awra mughallaza): all of her body except the above parts.
`Ayesha’s (rad.i-Allahu `anha) strictness on the question is a well known saying, "When a woman reaches puberty she must cover whatever her mother and grandmother must cover." A woman's covering (al-khimar) is defined by `Ayesha as "nothing short of what covers both the hair and skin." (innama al-khimaru ma wara al-sha`r wa al-bashar).
Covering the Face
The khimar (pl. khumur) actually refers to the head covering, so that a better translation of 24:31 would be: "and to draw their headcovers (khumurihinna) over their bosoms..." (24:31)
It is essential to understand the two interpretations of the command to "draw their headcovers over" among the women of the Companions and the generation that immediately succeeded them, on which are based the two views of the Four Schools, namely, cover everything or expose only the face and hands:
Some women drew from the top down, some from the sides and over. The result for the first category was to cover the face, while the second category left the face uncovered according to one's own discretion.
Following are two hadiths that illustrate the use of the khimar (face-veil) applied by women Companions of the verse quoted above.
Abu Hurayra gave the following account of his mother's conversion: I came to the Prophet Allah bless and greet him -- weeping one day and said: "O Messenger of Allah, I have been inviting my mother to Islam and she has been refusing. Today I asked her again, and she said something about you which I hated to hear. Ask Allah to guide Abu Hurayra's mother!" Whereupon the Prophet Allah bless and greet him - said: "O Allah! Guide Abu Hurayra's mother." Then I returned home cheered up by the Prophet's Allah bless and greet him - supplication. When I arrived at the door of the house I found it closed. Hearing my footsteps, my mother said: "Abu Hurayra, do not come in yet." I could hear the sound of water. She washed herself and wore her robe (dir') and headcover (khimâr) then she opened the door and said: "Abu Hurayra! I bear witness that there is no God but Allah and that Muhammad is Allah's servant and messenger!" I returned at once to the Prophet Allah bless and greet him --, weeping for joy, and said to him: "O Messenger of Allah, good news! Allah has answered your request and guided my mother!" He glorified and praised Allah, thanking Him and saying good things. I said: "O Messenger of Allah! Ask Allah that He make me and my mother beloved to his believing servants and that He make them beloved to us." The Prophet Allah bless and greet him - said: "O Allah! Make Your little servant (here meaning Abu Hurayra) and his mother beloved to Your believing servants, and make the believers beloved to the two of them." Not one believer is brought into existence who hears about me without seeing me except he loves me.
Ayesha (rad.i-Allahu `anha) said: "By Allah, I never saw any women better than the women of the Ansar (i.e. the women of Madina) or stronger in their confirmation of Allah's Book! When Sura al-Nur was revealed -- "and to draw their 'khumur' over their bosoms" (24:31) -- their men went back to them reciting to them what Allah had revealed to them, each man reciting it to his wife, daughter, sister, and relative. Not one woman among them remained except she got up on the spot, tore up her waist-wrap and covered herself from head-to-toe (i`jtajarat) with it. They prayed the very next dawn prayer covered from head to toe (mu`tajirat)."
And Allah knows best.
When u pray dont cover ur face and hands
but when u finish prayer cover ur face and hands from the people who are not ur mahram,,Like here in the verse:
"...except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex-------
Are my intentions alright?
Am I doing it for Allah?
When I’m looking deep deep down inside
Do I have the right niyyah?
-- myna raps
al-ikhlaas – an act of the heart
- we need to understand that good/moral and bad/immoral actions are what Allah has defined as such – ‘ilm is important because we discover this by studying and learning this deen
Why is ikhlaas fundamental?
Because Allah has made it fundamental: Allah does not accept any action without two conditions: I’tibaa and Ikhlaas
(I’tibaa – the action committed must be in conformity with shari’ law. in major issues as well as minor, in ibadaat as well as mu’amalaat. )
What is ikhlaas? (usually translated as ‘sincerity’)
- from the word khaliss – pure, uncontaminated, unpolluted (“khaliss water”, “khaliss gold” – not mixed with any other substance or contaminant)
[“they have been commanded to show ubudiyyah to Allah with khaliss”]
- when inside our hearts and minds, our inner selves there is no other motivation to do something good except Allah. Anything with Allah in this desire removes ikhlaas.
- with ikhlaas comes shawq – longing. Longing for Allah, for jannah, fear of Allah’s displeasure and jahannam.
- if there is any other presence in the qalb, any contaminent in our motive/intention other than Allah or present with Allah – that is not ikhlaas
opposite of ikhlaas: ishraak
but from the Qur’an we know that whosoever practices shirk, Allah will never forgive it, and that whosoever practices shirk, Allah will never enter him/her into jannah..
How do we reconcile this with the fact that all of us have committed
ishraak? -> there are 2 types of shirk:
- shirk akbar [major shirk]
- shirk asghar [minor shirk]
Major shirk - shirk in tawheed of Allah [rububiyyah, asmaa’ was sifaat, uluhiyyah/ubudiyyah] – whether implicit or explicit. even slaughtering the wing of a fly in the name of shaytan is akbar – unforgiveable except with accepted tawbaah
- we need to stop having these grandiose discussions when we don’t have understanding of the basics of Islam – some of us are guilty of committing major shirk (something that literally takes us outside the fold of Islam) but we’re so concerned with other things
– we forget that the only ones who will be successful on the day of judgement are those who have a qalbus saleem which comes with tazkiya -> tawbaah is the gateway to tazkiya
“we need tawbaah from our tawbaah sometimes”
Minor shirk - divided into two:
- jaliy [obvious]
- khafeey [tacit, hidden]
this is something abominable, strips all actions from any reward or benefit.. leaves you bankrupt
shirk asghar also called ar-riyaa’ [from the verb 'to see', because it’s done for other people to see]
ex.) learning shariah and teaching it, when major motivating factor is building a reputation, gaining authority and respect among people – this is riyaa un jaliy – an epidemic among institutions of learning. Imagine Imam Ghazali admitting that all of his work was not for Allah alone (where does that put me?)
In this situation (riyaa un-jaliy) all of the amal [action] is invalidated – muhbattah – all reward is GONE (think about this!)
so why do we commit riyaa’ if we know the consequences are so severe?
Hubbud dunyaa [love and attachment to dunyaa], specifically two types:
1. al-maal – possessions, seeking material ownership of things
2. al-jaah – love to own hearts – wanting people to love, admire, respect you
this is normal to an extent, natural to want these things – but must be legitimate – we should not seek these things out..
in fact, for good people the presence of a reputation or the absence of one was the *same* for them – it made no difference in their hearts – that’s one aspect of a nafsul mutma’innah whether the world blames and criticizes them or praises them – it is the same for them because they acknowledge that all is from Allah
there are levels of riyaa:
khafeey is when the original motivator is Allah, but later on other people’s appreciation makes the work easier for me – when no one notices me, I did it though it was difficult – but more energy is gained due to people seeing me
An even more hidden riyaa:
the action is for Allah, and when people see me, my amount of energy does not change - but I feel joy when people see me. I don’t *want* people to see me, but when they do see me perform khayr it makes me feel good, my heart is in a different state
An even more hidden riyaa:
the action is for Allah, and there is no energy or change in my heart with people, and I hide my good deeds the way I hide my bad – but I feel like I should be shown respect – feel like I am entitled to it – expect it.. and feels that inkling of displeasure when it is not given
Look at how subtle and deep riyaa can be in the heart! Indeed it is deceptive…
[This type of shirk will continue to be in my ummah like the sound of an ant on a barren rock in the darkness of the night..] - hadeeth of Rasulullah
so beware of this!!
So how do I stop riyaa?
--- Think *deeply* about the consequences:
- losing the love of Allah
- being punished
- a life with no peace - never being able to please people because people change – constantly trying to please others, to get them to have a good image of you, causes hostility for jaa’a [recognition], pain with competition - every moment of enjoyment now has murkiness, anxiety – you're always on your toes, you’re always planning, designing, trying to keep people seeing you in good light – what kind of life is this? no rest, no comfort, no peace...
- “Anyone who drinks from the cup of riyaa will regret it” – you’re living your life for dunyaa – something deceptive, fleeting, and not worth that much effort and pain (and sacrifice of eternal pleasure in jannah)
If this riyaa' is in an something that is a fard kifayaa or sunnah, stop the action – because fard ayn takes precedent and it’s fard ayn to have ikhlaas...
But what if you commit riyaa with fard 'ayn?
Constant struggle against the nafs, fight off contaminants but don't stop
What is the origin of riyaa?
- the nafs likes to be praised.. hubbul hamd [love of praise]
- desire for what other people have [admiration, respect etc]
- fear of criticism and rejection
knowing the way the nafs operates helps us control and struggle agains it.
al madd – to celebrate one’s positive characterestics – praise and criticism should be on the same level, should have the same effect on us – because in our hearts we are at peace and know that Allah knows our true state.
Think about *who* you’re trying to impress – a person who sees only part of you, who knows so little of you? Or Allah, the All Knowing, the All Seeing, the One closer to you than your own jugular vein??
When you’re praised…
- think.. are you *worthy* of being praised? You know the sins you hide though others do not – seek forgiveness for what the person doesn’t know about you but that Allah knows about you
imam shafi'ii : "i love people of righteousness and i am not of them" <= if this is imam shafi'ii, who are *we* to accept praise?
- thank Allah for exposing your good and concealing your bad – and you should try to conceal both
When you’re criticized…
- ask Allah to grant rahma on the one who gives you the present of your own defeciencies – it keeps you humble and aware of your true state of self and how you truly look to Allah
- even if someone criticizes you for something that is incorrect, think about the bad things you've done that he or she doesn’t know about… you will not be so quick to defend yourself then
Set a contract with you and your nafs every morning Evaluate your deeds every evening
We need to watch our heart constantly – have a state of struggle against the nafs until I watch every beat of my heart for changes in feelings, motives…
this is a gradual endeavor, a lifetime endeavor - one we need to work on every time our heart beats...
and remember that Allah is pure and only accepts that which is pure.. so make sure your intentions are khaliss.
The principle of Tawheed is the fundamental principle of Islam on which all other principles, rules and pillars are based. The aspect of Tawheed emanates from the Shahada "There is no deity worthy of worship except Allah and Muhammad is His servant and Messenger". It is this declaration that forms the dividing line between Iman (belief) and Kufr (disbelief).
The linguistic definition of Tawheed
It means unification and is derived from the Arabic verb ‘Wahhada’ (which means to unite, join, combine or consolidate).
The Shari’ah definition of Tawheed
"To submit or to confess the Lordship of Allah and to purify Allah’s names, attributes and any deed of creation and not to associate anything with Him."
Tawheed is the realisation of Allah (SWT) in all actions, verbal and physical. The essentials of which if negated or denied, leads to disbelief. Scholars past and present differ on the exact divisions of this term and it has thus been divided into many divisions. However, it is usual to find Tawheed classified in the following way.
This is the belief that Allah (SWT) is One without partner in His dominion. He is Lord and Sustainer of the universe in all matters of creation, planning and controlling, i.e. the Creator. Tawheed al-Rububiyah is based on the fundamental concept that Allah (SWT) alone caused all things to exist. Allah (SWT) sustains and maintains the creation and He (SWT) is independent from His creation. Allah (SWT) says;
"Allah is the Creator of all things and He is the agent on which all things depend." [Quran 39:62]
"Allah created you and whatever you do." [Quran 37:96]
"And no calamity strikes except by Allah’s permission." [Quran 64:11]
Tawheed al-Asmaa wa al-Sifaat
This is the belief that Allah (SWT) is one without similitude in His names and attributes. Allah (SWT) must be referred to in the manner He and His Messenger (SAW) have described Him. Allah (SWT)’s attributes and names must be taken in the absolute sense, free from human deficiencies of interpretation. Only Allah (SWT) is Al-Hakim, Al-Rahman, Al-Malik, Al-Haq. There are certain names of Allah that must be known and understood by necessity. These are:
• Al-Khaliq-nearest meaning ‘the Creator’.
• Al-Raziq -nearest meaning ‘the Provider’.
• Al-Ahad-nearest meaning ‘the One’.
• Al-Muhyi wa al-Mumeet-nearest meaning ‘the Giver and Taker of life’.
• Al-Muqaddir-nearest meaning ‘the One who controls Fate and Decree’.
• Al-Amir-nearest meaning ‘the Commander’.
The above meanings are only indications and are not exact translations of Allah’s attributes.
Allah (SWT) says:
"The rule (Command) belongs to none but Allah" [Quran 12:40]
"To Him belongs the Creating and the Commanding." [Quran 7:54]
In reference to the word ‘Ahad’, Allah (SWT) says: "Say: He is Ahad" [Quran 112:1]
The term ‘Ahad’ is unique since it was never used prior to revelation. In the revelation it was used by Allah (SWT) to describe Himself. To simplify the term to mean Allah (SWT) is ‘One’ is a gross misrepresentation. This attribute of Allah (SWT) does not merely encompass a number. Man with his limitations can never comprehend the term ‘Ahad’. Similarly, Allah (SWT)’s attribute, Al-Rahman, ‘The Merciful’, is not mercy as we limited humans understand. Allah (SWT)’s Rahma is beyond human comprehension.
Allah (SWT) states;
"There is nothing like Him" [Quran 42:11]
"And never has there been anyone coequal with Him." [Quran 112:4]
If we start applying human interpretations to Allah (SWT)’s attributes, in essence what we are doing is assigning human attributes to Allah (SWT). This is contrary to the fact that He is independent from His creation.
This is also known as Ibadah. This is the belief that Allah (SWT) is One without rival in His divinity and in worship, i.e. the Commander. Allah (SWT) is worthy of worship and all worship must be directed to Him. This necessitates the complete and absolute denial of all forms of intercession and association of partners with Allah (SWT). Worship encompasses much more than Salah, Zakat, hajj, etc. It is the total obedience to Allah (SWT) as the Lawgiver, the Controller, the Commander and the Legislator.
Implementation of man-made laws, institutions and secular legal systems that are not based on the Shari’ah (Divine Law ) are kufr actions. This constitutes a form of worship - before the advent of Islam although the existence of Allah (SWT) was not refuted, many idols were attributed to Him and His laws were forsaken and replaced by man-made laws. Allah (SWT) says regarding this:
"Those who do not rule by what Allah has revealed, they are the disbelievers." [Quran 5:44]
"Follow whatever has been revealed from your Lord and do not follow anyone else." [Quran 7:3]
Tawheed al-Uluhiyah requires the implementation of Islam in all Muslim lands. Those in a position to change the secular rule must do so and those unable to must speak out against it.
When the complete conviction of Tawheed (i.e. to submit, to worship, to obey, to follow sincerely for Allah (SWT) ) becomes a reality in each aspect of an individual’s life, man is released from all other bonds and attachments. Thus the only allegiance is to Allah (SWT) and there is complete disassociation from Kufr. This allegiance is to Allah, His deen, His books, His messengers and to the path of His good servants and purification from any Taghout. ‘Al-Taghout’ has been defined by Ibn Qayim as anything where the servant exceeds his limit of servitude.
"Whoever rejects Taghout and believes in Allah will have grasped the most trustworthy handhold that will never break." [Quran 2:256]