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Wednesday, 20 April 2016 19:50

Allah Ta'ala Being Eternal

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ہُوَ الۡاَوَّلُ وَ الۡاٰخِرُ وَ الظَّاہِرُ وَ الۡبَاطِنُ ۚ وَ ہُوَ بِکُلِّ شَیۡءٍ عَلِیۡمٌ ﴿۳﴾

He is the First and the Last, the Manifest and the Hidden: and He has full knowledge of all things. (Surah Hadeed)

In the above verse of the Qur’aan Kareem, Allah Ta‘ala‘ala explains to us that his being is eternal. Being eternal means that Allah Ta‘ala‘ala was forever, is forever and will always be forever. Allah Ta‘ala‘ala has no beginning and no end. Rather, he is the creator of time and the creator of every creation.

Wednesday, 13 April 2016 04:37

The Kalimah - The Basis of Islam

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The virtue and weight of لا إلاه إلا الله is due to the fact that it is the very basis of the entire structure of Islam. It contains the oneness of Allah Ta‘ala and the declaration of the servant that he will worship and obey none other than Allah Ta‘ala.

It is for this very reason that Rasulullah (sallallahu ‘alaihi wasallam) advised the Sahaabah (radhiyallahu ‘anhum) to renew and strengthen their Imaan by reciting the kalimah لا إلاه إلا الله in abundance.

Monday, 15 February 2016 18:13

Hazrat Musa ('alaihis salaam) and the Kalimah

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When Hazrat Musa (‘alaihis salaam) requested Allah Ta‘ala to grant him a special and exclusive bounty, Allah Ta‘ala commanded him to recite لا إلاه إلا الله in abundance.

Hazrat Abu Sa‘eed Khudri (radhiyallahu ‘anhu) reports that Nabi (sallallahu ‘alaihi wasallam) said:

عن أبي سعيد الخدري رضي الله عنه : عن رسول الله صلى الله عليه وسلم قال : قال موسى عليه السلام : يا رب علمني شيئا اذكرك به وأدعوك به قال : يا موسى قل لا إله إلا الله قال : يا رب كل عبادك يقول هذا قال : قل لا إله إلا الله قال : لا إله إلا أنت يا رب إنما أريد شيئا تخصني به قال : يا موسى لو كان السماوات السبع وعامرهن غيري والأرضين السبع في كفة ولا إله إلا الله في كفة مالت بهن لا إله إلا الله (حاكم 1/528)

Hazrat Musa (‘alaihis salaam) asked Allah Ta‘ala, “O my Lord! Teach me something by which I may remember you (make your zikr) and call unto you in supplication!” Allah Ta‘ala replied, “O Musa! Reciteلا إلاه إلا الله ”On receiving this answer, Hazrat Musa (‘alaihis salaam) said, “O my Lord! All your servants recite this!” Allah Ta‘ala replied, “Recite لا إلاه إلا الله ”Hazrat Musa (‘alaihis salaam) said to Allah Ta‘ala, “There is no deity besides you, O my Lord! (However) I want something which is exclusive to myself.” Allah Ta‘ala replied, “O Musa! If the seven heavens and their inhabitants and the seven earths were placed into one pan of the scale and لا إلاه إلا الله was placed into the other pan, the pan which contained لا إلاه إلا الله would surely outweigh the other pan.”

Thursday, 11 February 2016 04:18

The Branches of Imaan

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The kalimah is the foundation of Islam and has been the first and foremost teaching of all the messengers of Allah Ta‘ala.

Hazrat Abu Hurairah (radhiyallahu ‘anhu) reports that Nabi (sallallahu ‘alaihi wasallam) said:

عن أبي هريرة رضي الله عنه : عن النبي صلى الله عليه وسلم قال : الإيمان بضع وستون شعبة والحياء شعبة من الإيمان (صحيح بخاري #9) و في رواية مسلم من الزيادة : أعلاها لا إله الا الله وادناها إماطة الاذي عن الطريق والحياء شعبة من الإيمان (صحيح مسلم #35) 

“Imaan has more than sixty branches and Hayaa’ is a great branch of Imaan.” In one narration, Nabi (sallallahu ‘alaihi wasallam) said, “The greatest and highest of the branches of Imaan is the kalimah لا إله إلا الله and the lowest of its branches is to remove harm from the pathway, and Hayaa’ is a great branch of Imaan.”

Wednesday, 10 February 2016 04:45

The Two Parts of the Kalimah

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As for the first part of the kalimah, by one believing in the oneness of Allah Ta‘ala one testifies that there is no deity worthy of worship besides Allah Ta‘ala. Similarly, one testifies to Allah Ta‘ala’s oneness in his being and in all his attributes. One accepts that he is the only creator and only being worthy of worship and he is alone in all his attributes (giving life and death, wealth and poverty, success and failure, etc). Everything, in entirety, lies in his hands alone.

Tuesday, 02 February 2016 04:14

Imaan - The Kalimah

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لَا اِلٰهَ اِلَّا اللّٰهُ مُحَمَّدٌ رَّسُوْلُ اللّٰهِ 

Translation: There is none worthy of worship besides Allah and Muhammad (Sallallahu ‘Alayhi Wasallam - Peace be upon him) is the messenger of Allah.

The kalimah is the door to entering the fold of Islam. Proclaiming and believing in the kalimah immediately causes one to become a muslim. A person who does not proclaim and believe in the kalimah is not a muslim - even if he has acquired a lot of information regarding Islam. If a person, after living his entire life as a disbeliever, proclaims and believes in the kalimah, he will instantly become a muslim and all his past sins and acts of kufr (disbelief) will be forgiven. Hence belief in the kalimah is the foundation on which Imaan (faith) rests.

The kalimah consists of two parts. The first part of the kalimah contains the teaching of the oneness of Allah Ta‘ala and the second part contains the teaching of the risaalah (prophethood) of Rasulullah (sallallahu ‘alayhi wasallam).

Namrud was an oppressive, tyrant king who had claimed that he was god and commanded the people to worship him.

When Hazrat Ebrahim (‘alaihis salaam) went to Namrud and invited him to the oneness of Allah Ta‘ala, Namrud, due to his pride and obstinacy, did not accept and asked Hazrat Ebrahim (‘alaihis salaam) what his Lord could do.

Hazrat Ebrahim (‘alaihis salaam) said to Namrud, “Allah Ta‘ala is that being who gives life and causes death.” Namrud, not understanding the reality of giving life and causing death, foolishly responded by saying, “I am also capable of giving life and causing death!” In order to prove his claim, he then called for two people who had been given the death sentence and instructed that one be executed and the other be set free and allowed to live.

Tuesday, 15 December 2015 22:00

Signs Indicating Towards the Creator

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A Bedouin once recited the following couplet:

البعرة تدل على البعير و آثار الأقدام على المسير
فسماء ذات أبراج و أرض ذات فجاج كيف لا تدل على اللطيف الخبير 

"When a lump of dung indicates that a camel had passed by and footsteps indicate that a person had passed by, then how could a sky filled with constellations and an earth crossed with paths not indicate the existence of the Creator who is most-gracious and all-aware?"

(Noorul Anwaar page. 173)

The Emperor of the Romans once sent a large amount of wealth to the Khalifah of the Muslims. Before dispatching his representative with the wealth, the Emperor commanded him to pose three questions to the ‘Ulamaa’ of the Muslims. The Roman representative, as instructed, posed the three questions to the ‘Ulamaa’ but they were unable to give him satisfactory answers. Imam Abu Hanifah (rahimahullah) was, at that time, still a young boy and he happened to be present with his father. When he saw that the ‘Ulamaa’ were unable to adequately answer the three questions, he approached the Khalifah and asked him for permission to respond to the challenge of the Romans. The Khalifah granted him permission and he turned to the Roman representative who was seated at a raised pulpit and asked, “Will you be posing the questions?” When the representative replied in the affirmative, Imam Abu Hanifah (rahimahullah) said, “In that case, you should descend to the floor so that I can be seated at the pulpit.” The representative complied and climbed down, allowing the young Imam Abu Hanifah (rahimahullah) to ascend.

Tuesday, 01 December 2015 22:00

Incident of Imam Shaafi‘ee (rahimahullah) and an Atheist

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An atheist once asked Imaam Shaafi‘ee (rahimahullah) to prove the existence of the creator, Allah Ta‘ala. Imaam Shaafi‘ee (rahimahullah) answered, “Look at the leaves of the mulberry tree. The color, taste, smell, composition and properties of every leaf are the same. Despite being exactly the same, when consumed by the silk worm, silk is produced. When visited by the bee, honey is produced. When consumed by the goat, dung is produced and when consumed by the musk deer, musk is produced. Only the design of a creator who is eternal and all powerful could cause so many diverse things to be produced from one substance. Otherwise, logic would demand that the end product of all be the same as the substance which entered all was the same.”
(‘Aqaa’id-ul-Islaam page.42)