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Declarations of
Faith, Fundamental Beliefs in Islam
Declarations of Faith
THE RELIGION OF ISLAM
Discover ISLAM
This is a section for people who are interested in
learning about the religion Islam. It is a compilation of information on the tenets of the Islamic faith, its principles and
practices. Exploring Islam explains the basic fundamental beliefs of the Islamic way of life and how Islam is associated with
the world's other leading religions. This section also explains the duties of abiding Muslims and what the institution of
Islam has to offer for each of them.
Muslims believe that mankind's salvation will result from the worship of God as "One" without equals or partners. Islam teaches us that we can pray directly to God without an intermediary and that no soul can bear the burden of another. The Qur'an teaches us that only God can forgive sins, punish or reward. The Qur'an also teaches us that the nature of humanity is good, and we did not inherit sin from Adam. Each soul comes into being free of sin and inclined toward goodness and is capable of doing good and unless taught against its nature, will incline toward good deeds. The teachings of Islam guide mankind back to our pure nature through knowledge of God. Mankind was obviously no accident and only could have been created by a Supreme Being, something which this section intends to prove.
Islam: A Message to Mankind
The
Islamic message to mankind is a very simple message. Through this message God calls mankind to His worship as our sole Creator.
He cautions mankind against becoming worshippers of false gods, and the pleasures of life. As our Creator, God knows each
of us as though we are the only one that He Created, He knows each of us intimately. Although humans are interdependent, and
we care for each other and love each another, we can only do this within a human and limited capacity. Even our parents and
friends do not and cannot know us as God knows us. No one can love us more than God when we are obedient to Him. God is the
Creator of such things as love, need, care, etc. and His capacity or ability for such things is infinite and perfect, while
ours is limited and imperfect.
The Islamic message is a message that was sent down to mankind from God as a demonstration of God's mercy, something which He extends to all of His creation. God says in the Qur;'an that His rain is a mercy, and it falls on the crops of the righteous and the wicked. God teach us that He never sleeps, that He never rebukes or reproaches us. He hears all things, sees all things, and knows all things. He teach us that His mercy is greater than His wrath, and that He is always listening to hear our confessions, our questions, our problems and our praise.. God says to us in the Qur'an, " Tell my servants, the Believers, to call me and I will answer their supplications." The prophet Muhammad also teaches us about God. He taught us that God is so merciful that He (God) said, "Tell my servants to never lose hope of God's mercy. That so anxious is He for their salvation that if one takes one step toward God, seeking His comfort and forgiveness, God will take ten times that number of steps toward His servant, and if one of His servants comes walking toward God seeking God's mercy and forgiveness, God will run to meet Him." The verses of the Qur'an and the teachings of the prophet Muhammad called the "Sunnah" or way of the prophet teaches us about God, His Attributes and the purpose for which He created the universe and mankind. Sunnah teaches us the way to live our lives in a manner which leads to inner peace and happiness, and gives us strength through faith in God to face our many hardships. These blessings all stem from belief in One True and Living God, who taught us His name, " Allah (SWT)." The Holy Qur'an Chapter 3, verses 31-34 says: Say, (O' prophet Muhammad) if you love God, Follow me: Allah (SWT) will love you and forgive you your sins; for Allah (SWT) is Oft Forgiving, Most Merciful. Say (O' prophet Muhammad) "Obey Allah (SWT), and His messenger, but if they turn back, Allah (SWT) loves not those who reject faith. Allah (SWT) did choose Adam and Noah, the family of Abraham and the family of Imran above all people, offspring, one of the other: And God hears and knows all things.
The Five Pillars
During the ten years between his arrival in Medina
and his death in AD 632, Muhammad laid the foundation for the ideal Islamic state. A core of committed Muslims was established,
and a community life was ordered according to the requirements of the new religion. In addition to general moral injunctions,
the requirements of the religion came to include a number of institutions that continue to characterize Islamic religious
practice today. Foremost among these were the five pillars of Islam, the essential religious duties required of every adult
Muslim who is mentally able. The five pillars are each described in some part of the Qur'an and were already practiced during
Muhammad's lifetime. They are the profession of faith (shahada), prayer (salat), almsgiving (zakat), fasting (sawm), and pilgrimage
(hajj). Although some of these practices had precedents in Jewish, Christian, and other Middle Eastern religious traditions,
taken together they distinguish Islamic religious practices from those of other religions. The five pillars are thus the most
central rituals of Islam and constitute the core practices of the Islamic faith.
(1) The Profession of
Faith
The absolute focus of Islamic piety is Allah, the supreme, all knowing, all-powerful, and above all, all-merciful God.
The Arabic word Allah means the God, and this God is understood to be the God who brought the world into being and sustains
it to its end. By obeying God's commands, human beings express their recognition of and gratitude for the wisdom of creation,
and live in harmony with the universe.
The profession of faith, or witness to faith (shahada), is therefore the prerequisite for membership in the Muslim community. On several occasions during a typical day, and in the saying of daily prayers, a Muslim repeats the profession, "I bear witness that there is no god but Allah and that Muhammad is his prophet." There are no formal restrictions on the times and places these words can be repeated. To become a member of the Muslim community, a person has to profess and act upon this belief in the oneness of God and the prophethood of Muhammad. To be a true profession of faith that represents a relationship between the speaker and God, the verbal utterance must express genuine knowledge of its meaning as well as sincere belief. A person's deeds can be subjected to scrutiny by other Muslims, but a person's utterance of the profession of faith is sufficient evidence of membership in the Muslim community and cannot be challenged by other members of this community.
(2) The Five Daily Prayers
The second pillar of Islam is
the religious duty to perform five prescribed daily prayers or salat. All adult Muslims are supposed to perform five prayers,
preceded by ritual cleansing or purification of the body at different intervals of the day. The Qur'anic references also mention
the acts of standing, bowing, and prostrating during prayers and facing a set direction, known as qibla. The Muslims were
first required to face Jerusalem during prayer, but already during Muhammad's lifetime they were commanded to face the Kaaba,
an ancient shrine in the city of Mecca. The Qur'an also refers to the recitation of parts of the Qur'an as a form of prayer.
However, even with its numerous references, the Qur'an alone does not give exact instructions for this central ritual of prayer.
The most detailed descriptions of the rituals for prayer derive from the example set by the prophet Muhammad and are preserved in later Islamic traditions. Some details of these rituals vary, however all Muslims agree that there are five required daily prayers to be performed at certain times of day: dawn (fajr or subh), noon (zuhr), midafternoon (asr), sunset (maghrib), and evening (isha). The dawn, noon, and sunset prayers do not start exactly at dawn, noon, and sunset; instead, they begin just after, to distinguish the Islamic ritual from earlier pagan practices of worshiping the sun when it rises or sets. A prayer is made up of a sequence of units called bowings (rak'as). During each of these units, the worshiper stands, bows, kneels, and prostrates while reciting verses from the Qur'an as well as other prayer formulas. With some variations among different Muslim sects, at noon, afternoon, and evening prayers, these units are repeated four times, while during the sunset prayer they are repeated three times, and at dawn only twice. The opening chapter of the Qur'an, al-Fatiha, is repeated in each unit in a prayer sequence. Each prayer concludes with the recitation of the profession of faith followed by the greeting "may the peace, mercy, and blessings of God be upon you." Wherever Muslims live in substantial numbers throughout the world, the call to prayer, or adhan, is repeated five times a day by a muezzin (crier) from a mosque, the Muslim place of worship. Muslims are encouraged to pray together in mosques, but group prayer is only a religious obligation for the noon prayer on Friday. Women, travelers, sick Muslims, and those attending to the sick are granted license not to attend the Friday congregational prayer, although they may attend if they wish. The Friday noon prayer is led by an imam, who is simply a prayer leader; this prayer differs from the usual noon prayers of the other days of the week. As a required part of the ritual at this congregational meeting, two sermons precede the prayer. On other days, Muslims can pray anywhere they wish, either individually or in groups. They must observe the rituals of praying at certain times of day, facing in the direction of Mecca, observing the proper order of prayers, and preparing through symbolic purification. Depending on the situation, this last ritual of ablution requires either total washing of the body or a less elaborate ritual washing of the hands, mouth, face, and feet. In addition to the five required daily prayers, Muslims can perform non-obligatory prayers, some of which have fixed ritual formats and are performed before or after each of the five daily prayers. Others are performed at night, either individually or with other Muslims. These additional formal and informal prayers give expression to the primary function of prayer in Islam, which is personal communication with God for the purpose of maintaining the abiding presence of the divine in the personal lives of Muslims. The more formal aspects of prayer also serve to provide a disciplined rhythm that structures the day and fosters a sense of community and shared identity among Muslims.
(3) Almsgiving
The third pillar of Islam is zakat, or almsgiving. A religious obligation, zakat is considered an expression of devotion
to God. It represents the attempt to provide for the poorer sectors of society, and it offers a means for a Muslim to purify
his or her wealth and attain salvation. The Qur'an, together with other Islamic traditions, strongly encourages charity and
constantly reminds Muslims of their moral obligation to the poor, orphans, and widows; however, it distinguishes between general,
voluntary charity (sadaqa) and zakat, the latter being an obligatory charge on the money or produce of Muslims. While the
meaning of terms has been open to different interpretations, the Qur'an regularly refers to zakat, identifying specific ways
in which this tax can be spent. These specific uses include spending zakat on the poor and the needy, on those who collect
and distribute zakat, on those whom Muslims hope to win over and convert to Islam, on travelers, on the ransom of captives,
to relieve those who are burdened with debts, and on the cause of God.
The Qur'an provides less-detailed information about the kinds of things that are subject to the zakat tax or the precise share of income or property that should be paid as zakat. These determinations are provided in the traditions of the prophet Muhammad and have been the subject of elaborate discussions among Muslim legal experts, or jurists. For example, one-fortieth (2.5 percent) of the assets accumulated during the year (including gold, silver, and money) is payable at the end of the year, while one-tenth of the harvest of the land or date trees is payable at harvest time. Cattle, camels, and other domestic animals are subject to a more complex taxation system that depends on the animals in question, their age, the numbers involved, and whether they are freely grazing. Traditional zakat laws do not cover trade, but commercial taxes have been imposed by various Muslim governments throughout history.
(4) Fasting
The fourth pillar of Islam is sawm, or fasting. Clear
Qur'anic references to fasting account for the early introduction of this ritual practice. The Qur'an prescribes fasting during
the month of Ramadan, the 9th month of the 12-month Islamic lunar year (see Calendar). The month of Ramadan is sacred because
the first revelation of the Qur'an is said to have occurred during this month. By tradition the month starts with the sighting
of the new moon by at least two Muslims. For the entire month, Muslims must fast from daybreak to sunset by refraining from
eating, drinking, and sexual intercourse. Menstruating women, travelers, and sick people are exempted from fasting but have
to make up the days they miss at a later date.
According to various traditional interpretations, the fast introduces physical and spiritual discipline, serves to remind the rich of the misfortunes of the poor, and fosters, through this rigorous act of worship, a sense of solidarity and mutual care among Muslims of all social backgrounds. Thus Muslims usually engage in further acts of worship beyond the ordinary during Ramadan, such as voluntary night prayer, reading sections from the Qur'an, and paying voluntary charity to the poor. Muslims may even choose to wake before daybreak to eat a meal that will sustain them until sunset. After the fasting ends, the holiday of breaking the fast, 'id al-fitr, begins, lasting for three days. At any time of year fasting is also required as a compensation for various offenses and violations of the law. Many Muslims also perform voluntary fasts at various times of the year as acts of devotion and spiritual discipline. However, such additional fasting is not required by Islamic law.
(5) Pilgrimage to Mecca
The fifth pillar requires that Muslims who have the physical and financial ability should perform the pilgrimage, or
hajj, to Mecca at least once in a lifetime. The ritual of pilgrimage was practiced by Arabs before the rise of Islam and continues
from the early days of Islam. The hajj is distinct from other pilgrimages. It must take place during the 12th lunar month
of the year, known as Dhu al-Hijja, and it involves a set and detailed sequence of rituals that are practiced over the span
of several days. All of the pilgrimage rituals take place in the city of Mecca and its surroundings, and the primary focus
of these rituals is a cubical structure called the Kaaba. According to Islamic tradition, the Kaaba, also referred to as the
House of God, was built at God's command by the prophet Ibrahim (Abraham of the Hebrew and Christian Bibles) and his son Ismail
(see Ishmael).
The Qur'an provides detailed descriptions of various parts of the ritual, and it portrays many of these rituals as reenactments of the activities undertaken by Ibrahim and Ismail in the course of building the Kaaba. Set into one corner of the Kaaba is the sacred Black Stone, which according to one Islamic tradition was given to Ibrahim by the angel Gabriel. According to another Islamic tradition this stone was first set in place by Adam. Once pilgrims arrive in Mecca, ritual purification is performed. Many men shave their heads, and most men and women put on seamless white sheets. This simple and common dress symbolizes the equality of all Muslims before God, a status further reinforced by the prohibition of jewelry, perfumes, sexual intercourse, and hunting. After this ritual purification, Muslims circle the Kaaba seven times, run between al-Safa and al-Marwa, two hills overlooking the Kaaba, seven times, and perform several prayers and invocations. This ritual is a reenactment of the search by Hagar for water to give her son Ismail. After these opening rituals, the hajj proper commences on the seventh day and continues for the next three days. Again, it starts with the performance of ritual purification followed by a prayer at the Kaaba mosque. The pilgrims then assemble at Mina, a hill outside Mecca, where they spend the night. The next morning they go to the nearby plain of Arafat, where they stand from noon to sunset and perform a series of prayers and rituals. The pilgrims then head to Muzdalifa, a location halfway between Arafat and Mina, to spend the night. The next morning, the pilgrims head back to Mina, on the way stopping at stone pillars symbolizing Satan, at which they throw seven pebbles. The final ritual is the slaughter of an animal (sheep, goat, cow, or camel). This is a symbolic reenactment of God's command to Ibrahim to sacrifice his son Ismail, which Ibrahim and Ismail duly accepted and were about to execute when God allowed Ibrahim to slaughter a ram in place of his son. (In the Hebrew and Christian Bibles, Abraham is called to sacrifice his son Isaac rather than Ishmael.) Most of the meat of the slaughtered animals is to be distributed to poor Muslims. The ritual sacrifice ends the hajj and starts the festival of the sacrifice, 'id al-adha. The festivals of breaking fast ('id al-fitr) at the end of Ramadan and 'id al-adha are the two major Islamic festivals celebrated by Muslims all over the world. During the pilgrimage most Muslims visit Medina, where the tomb of the Prophet is located, before returning to their homes. If the pilgrimage rituals are performed at any time of the year other than the designated time for hajj, the ritual is called umra. Although umra is considered a virtuous act, it does not absolve the person from the obligation of hajj. Most pilgrims perform one or more umras before or after the hajj proper. Many Muslims pilgrims also travel to Jerusalem, which is the third sacred city for Islam. Muslims believe Muhammad was carried to Jerusalem in a vision. The Dome of the Rock houses the stone from which Muhammad is believed to have ascended to heaven and Allah in a night journey. Some Muslims perform pilgrimages to the Dome of the Rock and to other shrines where revered religious figures are buried. Some of these shrines are important primarily to the local populations, whereas others draw Muslims from distant regions. There are no standard prescribed rituals for these pilgrimages nor are they treated as obligatory acts of worship.
Jihad
Many polemical descriptions of Islam have focused critically on the Islamic concept of jihad. Jihad, considered the
sixth pillar of Islam by some Muslims, has been understood to mean holy war in these descriptions. However, the word in Arabic
means "to struggle" or "to exhaust one's effort," in order to please God. Within the faith of Islam, this effort can be individual
or collective, and it can apply to leading a virtuous life; helping other Muslims through charity, education, or other means;
preaching Islam; and fighting to defend Muslims. Western media of the 20th century continue to focus on the militant interpretations
of the concept of jihad, whereas most Muslims do not. ISLAM AT A GLANCE
ISLAM AND MUSLIMS
The Arabic word Islam means peace, submission and obedience. The religion of Islam is the complete acceptance of the teachings and guidance of Allah as revealed to His Prophet Muhammad (SAW). A Muslim is one who believes in Allah and strives for total reorganisation of his life according to His revealed guidance and the sayings of the Prophet (SAW). He also works for building human society on the same basis. "Muhammadanism" is a misnomer for Islam and offends its very spirit. The word 'Allah' is the proper name of God in Arabic. It is a unique term because it has no plural or feminine gender.
Our creed is to believe in Allah, His Angels, His Books, His Messengers, the Day of Judgment, and Fate whether good
or bad. Belief in Allah's Lordship, Oneness, and Attributes: We believe in Allah's divinity; that is he is the Lord, the Creator, the Sovereign, and the Manager of all affairs. We believe in Allah's god ship; that is, He is the true God and every other so-called deity is false. We believe in His names and attributes, that is He has the most magnificent names and the sublime perfect attributes. We believe in His oneness in all of this, that is, He has no associate in His divinity, His God ship, His names, or His attributes. Allah says in the Qur'an: "He is the Lord of the heavens and the Earth and all that is in between them, so worship Him and be patient in His worship; do you know any equal to Him?" (19:65). We believe that He is "Allah there is no God but He, the Living, the Everlasting. Slumber does not seize Him, neither sleep; to Him belongs all that is in the heavens and the Earth. Who is there that shall intercede with Him except by His permission? He knows what is before them and what is behind them, and they do not encompass anything of His knowledge except what He wills. His throne extends over the heavens and the Earth, the preservation of them does not burden Him; He is the High, the Great" (2:255). We believe that "He is Allah, there is no god but He, the Knower of the Unseen and the Visible. He is the Most Gracious, Most Merciful. He is Allah, there is no God but He, the King, the Holy One, the Source of Peace, the Keeper of Faith, the Guardian, the Almighty, the Subduer, the Sublime. Glory be to Allah above what they associate with Him. He is Allah, the Creator, the Maker, the Shaper. His are the most beautiful Names. All that is in the heavens and the Earth glorifies Him. He is the Almighty, the Wise" (59:22-4) We believe that to Him belongs the Kingdom of the Heavens and the Earth: "He creates what He pleases. He gives, to whom He wills, females, and He gives, to whom He wills, males, or He couples them, males and females; and He makes whom He wills barren. Surely, He is the Knowing, the Powerful" (42:49-50). We believe that "there is nothing whatever like unto Him, He is the All-hearing, the All-seeing. To Him belongs the keys of the Heavens and the Earth. He enlarges and restricts provisions to whom He wills. Surely He has knowledge of everything" (42:11-12). We believe that "there is no creature that moves on the Earth but its provision depends on Allah. He knows its dwelling and its resting place. All is recorded in a clear book" (11:6). We believe that "with Him are the keys of the unseen; none knows them but He. He knows what is in land and sea; not a leaf falls, but He knows it. Not a grain in the deep darkness of the Earth, not a thing green or dry but it is in a clear Book" (6 :5 9 ). We believe that "Allah alone has the knowledge of the Hour, sends down rain, and knows what is in the wombs. No soul knows what it shall earn tomorrow, and no soul knows in what land it shall die. Surely, Allah is All-knowing, All-aware" (31:34). We believe that Allah speaks whatever He pleases whenever He pleases: "And Allah spoke to Moses directly" (4:164); "And when Moses came at Our appointed place, and his Lord spoke to him" (7:143 ); "We called to him from the right side of the Mount (Sinai), and We brought him near in communion" (19:52). We believe that "if the ocean became ink for the words of my Lord, the ocean would be finished before the words of my Lord came to an end" (18:109); He gives sovereignty to whom He pleases and takes away sovereignty from whom He pleases; He exalts whom He wills and He abases whom He wills. In His hand is all good and He is powerful over everything. Whoever possesses these qualities is literally with His creatures even if He is literally above them on His throne. "There is nothing whatsoever like unto Him; He is the All-hearing, the All-seeing" (42: 11). We do not say, as do the Incarnationists among the Jahomites and others, that Allah is living with His creatures on Earth. We consider whoever says this a non-believer or one who has strayed, for he attributed to Allah that which does not become Him of defects. We believe in what His Messenger told us, that He descends to the near sky before the last third of every night and says: "Who prays to Me and I will answer his prayers? Who asks Me and I will give him? Who asks My forgiveness and I will forgive him?" (Bukhari and Muslim). We believe that He will come on the Day of Judgment to judge among His people because He said: "No indeed! When the Earth is crushed to powder, and your Lord comes down with the angels in rows after rows, and Hell is brought out that day. On that day man will remember, but what will remembrance avail him?" (89:21-23). We believe that His universal and legal wills are part of His wisdom. Every thing He performs in the universe or requires legally from His creatures is for a good reason and according to His wisdom, whether we grasp it or not: "Is not Allah the best of Judges?" (95:8); "And who is better than Allah in judgment for a people who have firm faith" (5:50). We believe that Allah loves His select servants and that they love Him: "Say if you love Allah, follow me and Allah will love you" (3:31); "Allah will bring a people whom He will love and who will love Him" (5:54); "Allah loves the steadfast"(3:146); "And act justly, surely, Allah loves the just" (49:9); "Do good; Allah loves those who do good" (5:93). We believe that Allah likes what He prescribed of good deeds and sayings and He dislikes what He prohibited of bad deeds and sayings: "If you disbelieve, surely Allah does not need you, yet He does not like disbelief for His servants; if you are thankful, this pleases Him"(39:7); "But Allah disliked their marching forth. So He kept them back, and it was said to them: 'Stay with the weaklings"(9: 46). We believe that Allah is pleased with those who believe in Him and do good deeds: "Allah is well pleased with them and they are well pleased with Him. That is for him who fears his Lord" (98:8). We believe that Allah is angry with those who deserve His anger among the non-believers and others: "And those who think evil thoughts of Allah, against them shall be the evil turn of fortune. Allah is angry with them" (48:6); " But whoever opens his heart to disbelief, on them is Allah's wrath and they shall have a severe punishment" (16:106). More of Allah's Attributes: We believe that Allah has a glorious and dignified face: "There will remain the face of your Lord, majestic and splendid" (55:27). We believe that Allah has two generous hands: "No, both His hands are wide open; He spends how He pleases" (5:64); "They do not esteem Allah with the esteem that is due to Him. The whole Earth will be His handful on the Day of Resurrection, and the Heavens will be rolled up in His right hand. Glory be to Him and exalted is He above that which they associate with Him" (39:67). We believe that Allah possesses two real eyes, because He said: "And build the ark under Our eyes as We reveal" (11:37). We believe that "vision cannot perceive Him, but He perceives all vision. He is the Incomprehensible, the All-aware" (6:103). We believe that the believers will see their Lord on the Day of Resurrection: "Upon that day some faces shall be radiant, gazing upon their Lord" (75:22-3). We believe that Allah has no equal because His Attributes are perfect: Describing Allah by His Revelation: We believe in all that He assigned to Himself or what His Messenger described Him with, of names and attributes. However, we reject two concepts: 1) To say or believe that Allah's attributes are similar to those of his creatures; and 2) To say or believe that Allah's attributes are like such and such. We negate all what He negated about Himself or what His Messenger negated about Him. We believe that negation implies the affirmation of its perfect opposite. We do not discuss what He or His Messenger did not mention about Him. We believe that following this approach is a must, because what Allah affirmed or negated concerning Himself is a statement He made about Himself. He knows Himself best. His words are most just and trustful, and people cannot know everything about Him. What Allah's Messenger affirmed or negated about Him is a statement that he made about Allah. Besides knowing Allah better than anyone, he is the most truthful, sincere, and eloquent among people. Thus, in what Allah said and what His Prophet said concerning His names and attributes is the truth, knowledge, and clarification. Therefore, we have no excuse to reject or even hesitate in accepting it.
The Muslim Belief In God
(In the Name of Allah, Most Gracious, Most Merciful)
OUR CREED
Our creed is to believe in Allah, His Angels, His
Books, His Messengers, the Day of Judgment, and Fate whether good or bad.
Belief in Allah's Lordship, Oneness, and Attributes: We believe in Allah's divinity; that is he is the Lord, the Creator, the Sovereign, and the Manager of all affairs. We believe in Allah's god ship; that is, He is the true God and every other so-called deity is false. We believe in His names and attributes, that is He has the most magnificent names and the sublime perfect attributes. We believe in His oneness in all of this, that is, He has no associate in His divinity, His God ship, His names, or His attributes. Allah says in the Qur'an: "He is the Lord of the heavens and the Earth and all that is in between them, so worship Him and be patient in His worship; do you know any equal to Him?" (19:65). We believe that He is "Allah there is no God but He, the Living, the Everlasting. Slumber does not seize Him, neither sleep; to Him belongs all that is in the heavens and the Earth. Who is there that shall intercede with Him except by His permission? He knows what is before them and what is behind them, and they do not encompass anything of His knowledge except what He wills. His throne extends over the heavens and the Earth, the preservation of them does not burden Him; He is the High, the Great" (2:255). We believe that "He is Allah, there is no god but He, the Knower of the Unseen and the Visible. He is the Most Gracious, Most Merciful. He is Allah, there is no God but He, the King, the Holy One, the Source of Peace, the Keeper of Faith, the Guardian, the Almighty, the Subduer, the Sublime. Glory be to Allah above what they associate with Him. He is Allah, the Creator, the Maker, the Shaper. His are the most beautiful Names. All that is in the heavens and the Earth glorifies Him. He is the Almighty, the Wise" (59:22-4) We believe that to Him belongs the Kingdom of the Heavens and the Earth: "He creates what He pleases. He gives, to whom He wills, females, and He gives, to whom He wills, males, or He couples them, males and females; and He makes whom He wills barren. Surely, He is the Knowing, the Powerful" (42:49-50). We believe that "there is nothing whatever like unto Him, He is the All-hearing, the All-seeing. To Him belongs the keys of the Heavens and the Earth. He enlarges and restricts provisions to whom He wills. Surely He has knowledge of everything" (42:11-12). We believe that "there is no creature that moves on the Earth but its provision depends on Allah. He knows its dwelling and its resting place. All is recorded in a clear book" (11:6). We believe that "with Him are the keys of the unseen; none knows them but He. He knows what is in land and sea; not a leaf falls, but He knows it. Not a grain in the deep darkness of the Earth, not a thing green or dry but it is in a clear Book" (6 :5 9 ). We believe that "Allah alone has the knowledge of the Hour, sends down rain, and knows what is in the wombs. No soul knows what it shall earn tomorrow, and no soul knows in what land it shall die. Surely, Allah is All-knowing, All-aware" (31:34). We believe that Allah speaks whatever He pleases whenever He pleases: "And Allah spoke to Moses directly" (4:164); "And when Moses came at Our appointed place, and his Lord spoke to him" (7:143 ); "We called to him from the right side of the Mount (Sinai), and We brought him near in communion" (19:52). We believe that "if the ocean became ink for the words of my Lord, the ocean would be finished before the words of my Lord came to an end" (18:109); He gives sovereignty to whom He pleases and takes away sovereignty from whom He pleases; He exalts whom He wills and He abases whom He wills. In His hand is all good and He is powerful over everything. Whoever possesses these qualities is literally with His creatures even if He is literally above them on His throne. "There is nothing whatsoever like unto Him; He is the All-hearing, the All-seeing" (42: 11). We do not say, as do the Incarnationists among the Jahomites and others, that Allah is living with His creatures on Earth. We consider whoever says this a non-believer or one who has strayed, for he attributed to Allah that which does not become Him of defects. We believe in what His Messenger told us, that He descends to the near sky before the last third of every night and says: "Who prays to Me and I will answer his prayers? Who asks Me and I will give him? Who asks My forgiveness and I will forgive him?" (Bukhari and Muslim). We believe that He will come on the Day of Judgment to judge among His people because He said: "No indeed! When the Earth is crushed to powder, and your Lord comes down with the angels in rows after rows, and Hell is brought out that day. On that day man will remember, but what will remembrance avail him?" (89:21-23). We believe that His universal and legal wills are part of His wisdom. Every thing He performs in the universe or requires legally from His creatures is for a good reason and according to His wisdom, whether we grasp it or not: "Is not Allah the best of Judges?" (95:8); "And who is better than Allah in judgment for a people who have firm faith" (5:50). We believe that Allah loves His select servants and that they love Him: "Say if you love Allah, follow me and Allah will love you" (3:31); "Allah will bring a people whom He will love and who will love Him" (5:54); "Allah loves the steadfast"(3:146); "And act justly, surely, Allah loves the just" (49:9); "Do good; Allah loves those who do good" (5:93). We believe that Allah likes what He prescribed of good deeds and sayings and He dislikes what He prohibited of bad deeds and sayings: "If you disbelieve, surely Allah does not need you, yet He does not like disbelief for His servants; if you are thankful, this pleases Him"(39:7); "But Allah disliked their marching forth. So He kept them back, and it was said to them: 'Stay with the weaklings"(9: 46). We believe that Allah is pleased with those who believe in Him and do good deeds: "Allah is well pleased with them and they are well pleased with Him. That is for him who fears his Lord" (98:8). We believe that Allah is angry with those who deserve His anger among the non-believers and others: "And those who think evil thoughts of Allah, against them shall be the evil turn of fortune. Allah is angry with them" (48:6); " But whoever opens his heart to disbelief, on them is Allah's wrath and they shall have a severe punishment" (16:106). More of Allah's Attributes: We believe that Allah has a glorious and dignified face: "There will remain the face of your Lord, majestic and splendid" (55:27). We believe that Allah has two generous hands: "No, both His hands are wide open; He spends how He pleases" (5:64); "They do not esteem Allah with the esteem that is due to Him. The whole Earth will be His handful on the Day of Resurrection, and the Heavens will be rolled up in His right hand. Glory be to Him and exalted is He above that which they associate with Him" (39:67). We believe that Allah possesses two real eyes, because He said: "And build the ark under Our eyes as We reveal" (11:37). We believe that "vision cannot perceive Him, but He perceives all vision. He is the Incomprehensible, the All-aware" (6:103). We believe that the believers will see their Lord on the Day of Resurrection: "Upon that day some faces shall be radiant, gazing upon their Lord" (75:22-3). We believe that Allah has no equal because His Attributes are perfect: Describing Allah by His Revelation: We believe in all that He assigned to Himself or what His Messenger described Him with, of names and attributes. However, we reject two concepts: 1) To say or believe that Allah's attributes are similar to those of his creatures; and 2) To say or believe that Allah's attributes are like such and such. We negate all what He negated about Himself or what His Messenger negated about Him. We believe that negation implies the affirmation of its perfect opposite. We do not discuss what He or His Messenger did not mention about Him. We believe that following this approach is a must, because what Allah affirmed or negated concerning Himself is a statement He made about Himself. He knows Himself best. His words are most just and trustful, and people cannot know everything about Him. What Allah's Messenger affirmed or negated about Him is a statement that he made about Allah. Besides knowing Allah better than anyone, he is the most truthful, sincere, and eloquent among people. Thus, in what Allah said and what His Prophet said concerning His names and attributes is the truth, knowledge, and clarification. Therefore, we have no excuse to reject or even hesitate in accepting it.
THE QUR'AN AND THE SUNNAH
Sources of His Attributes All that we have mentioned about Allah's attributes, whether briefly or in detail and affirmatively or negatively, is based on the book of our Lord (the Qur'an) and the traditions of our Prophet. It also agrees with the practice of the previous generations of Muslims and the rightly guided scholars who came after them. We believe it is obligatory to take the texts of the Qur'an and the prophetic traditions concerning Allah's attributes at their face value and to interpret them in a way that is suitable to Almighty Allah. We reject the practice of those who twist the meanings of these texts and understand them in a way that was not intended by Allah and His messenger. We also reject the practice of those who make them devoid of their meanings as conveyed by Allah and His Messenger. Finally, we reject the approach of those who exaggerate, who gave them a physical interpretation that makes Allah similar to some of His creatures. Free from Contradictions We know for sure that what is revealed in Allah's book and in the traditions of His Messenger is the truth. It does not contain any contradiction "Do they not ponder over the Qur'an? If it had been from other than Allah, surely they would have found in it a lot of differences" (4: 82). Contradictions in statements falsify them. It is impossible for there to be a contradiction in any statement revealed by Allah and said by His Messenger, peace be upon him. Whoever claims that there are contradictions in the Qur'an, the prophetic traditions, or between the two must have wicked intentions and a misguided heart. He should repent and quit his sin. If someone imagines that there are some contradictions in the Qur'an, the sayings of the Prophet, or between these two, this must be a result of his little knowledge, inadequate understanding, or lack of deep thinking. Therefore, he should seek knowledge and do his best to reflect upon matters until the truth is clear to him. If, after all of these efforts, the truth is not clear to him, he should leave the whole matter to the One who knows it and should quit his imagination. He should say, as do those who are firmly rooted in knowledge: "We believe in it, all is from our Lord" (3:7). He must know that there are neither contradictions nor differences in the Qur'an, the Sunnah, or between the two. We pray to Allah, the Exalted, to reward us for this belief, to realize for us its fruits, to increase our blessings, to keep us on the right path to which He has guided us, and to bestow on us a blessing from Him. He is indeed the Giver. Praise and gratitude be to Allah, the Lord of the Worlds, and peace and blessings be on Prophet Muhammad, his family, his Companions, and those who rightly follow them.
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