Wudu Steps – How should a Muslim Perform Wudu or Ablution?

Wudu Steps

Islam encourages a believer to be in a physically and spiritually clean state all the time. For example, a person is required to be in a clean state and to perform ablution (wudu) before starting the prayers (salat). This article discusses the steps of ablution (wudu) in detail and presents related evidences.

Steps for performing Wudu / Ablution

The following steps should be followed when performing wudu / ablution. These steps are ‘mustahab’ unless indicated as obligatory. The obligatory steps are mentioned in the following Quranic verse:

“O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles. And if you are in a state of janabah, then purify yourselves. But if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and do not find water, then seek clean earth and wipe over your faces and hands with it. Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you that you may be grateful.” Surah Al-Maeda (5:6)

1. Having the Intention for Wudu

The intention has to be from the heart. Nothing needs to be verbalized.

2. Saying Bismillah Before Starting Wudu (Ablution)

Similar to starting any action, one should say bismillah-hiir-Rahman-Ar-Raheem (In the Name of Allah, the Most Benevolent, the Most Merciful)

3. Washing hands three times

This requires washing the hands until the wrist area.

4. Washing the mouth three times

This means cleaning the inside the mouth by rinsing thoroughly.

5. Cleaning the Nose

This requires putting water in the nose and blowing the water out so as to clean the inside thoroughly. This should be done three sides.

6. Washing the face 

This should be done three times. The area should include from the hairline to the jawbone and chin and from ear to ear. A person who has a beard should wash the hair inside and out. For those who have a thick beard, the surface should be washed while running fingers through the hair of the beard so as to clear it of any dirt.

7. Washing the Arms

This involves washing  the arms three times all the way from the finger nails to the elbows and a little past the elbows to ensure the elbows are cleaned fully.

8. Wiping the Head

This involves wetting the hands with water and the wiping the head starting from around the hairline to the back and then bringing the hands in reverse motion back to where one started. As for a woman, she should wipe her hair whether it is loose or braided from the front of her head to the roots of the hair at the nape of her neck. However, she does not have to wipe the entire length of her hair.

9. Cleaning the ears

This step involves taking the wet clean index finger and putting it into the ear and while cleaning it to use the wet clean thumb to clean the back of the ear. This should be done for both ears using the two hands simultaneously.

10. Washing the feet

The last washing step of the wudu involves washing the feet thoroughly until the ankles.

11. Ending the Wudu

At the end of the wudu, it is recommended to say,

“Ashhadu an laa ilaaha ill-Allaah wahdahu laa shareeka lah, wa ashhadu anna Muhammadan ‘abduhu wa rasooluhu (I bear witness that there is no god except Allaah alone with no partner or associate, and I bear witness that Muhammad is the Messenger of Allah),”

Evidence of Wudu Steps

Additional evidence of wudu is from this hadith of Prophett Muhammad (saws). In a hadeeth narrated by Humraan the freed slave of ‘Uthmaan, who said that ‘Uthman ibn ‘Affaan (may Allah be pleased with him) called for water to do wudoo. He washed his hands three times, then he rinsed his mouth and nose, then he washed his face three times, then he washed his right arm up to the elbow three times, then he washed his left arm likewise. Then he wiped his head, then he washed his right foot up to the ankle three times, then he washed his left foot likewise. Then he said, “I saw the Messenger of Allah (peace and blessings of Allah be upon him) doing wudoo as I have done it, then the Messenger of Allah (peace and blessings of Allah be upon him) said, ‘Whoever does wudoo as I have done it, then prays two rakaahs in which he focuses completely on his prayer, his previous sins will be forgiven.’” (Narrated by Muslim, al-Tahaarah, 331)

Blessings of Wudu

The following shows stalls installed within a mosque where prayer goers can perform ablution / wudu before prayers.

JAMB Enables Portal To Check Institution You Have Been Posted For 2016 Admission

 As promised by the Joint Admission And Matriculation Board (JAMB), the portal for candidates to determine the institution they have been posted for 2016 admission has been enabled.
Candidates can actually check the institutions they have been posted for 2016 admission.
The portal is yet to be made official on its website, which goes to show that the candidates details are still being uploaded.
So if you check and it does not display your details, you can always check back.
How To Check Institution You Have Been Posted For 2016 Admission

-On the page that opens, enter your JAMB Registration Number in the space provided.
-Click on "Check where you have been posted for admission" to access the details.

Dua to Allah for Health and Healing

Here are three Du’as you can recite for Health and Healing.

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Quranic Reflections – Pondering over the Last Verses of Surah Yaseen

These verses of the Quran were revealed at the time when non-believers of Makkah asked the Holy Prophet that how could they become alive after they die. In these verses, Allah asks these people how they came into being for the first time. Allah mentions that it is not difficult for Him to do such things and that He is omnipotent, powerful and supreme and none can equal Him. He is the master who gives orders and commands that are to be fulfilled.
In Makkah, addressing to the Holy Prophet, the chiefs of the disbelievers of Makkah were constantly carrying out campaigns of vilification against the prophet (s). However, they knew in their hearts and acknowledged in their private assemblies that the charges they brought against him were absolutely baseless. In order to create suspicions against him in the minds of the people, they branded him a poet, sorcerer, magician, madman, etc. But their consciences recognized, and they also acknowledged before one another, that whatever they were uttering Was false, which they were forging only to frustrate the prophet’s mission. That is why Allah says to His Prophet earlier in this Surah: “Do not grieve at their absurd and meaningless talk.”
According to the traditions related by Ibn ‘Abbas, Qatadah and Said bin Jubair, one of the chiefs of Makkah, on this occasion, came up with a rotten bone of a dead person, from the graveyard. He broke and crushed it into pieces before the Holy Prophet and scattering its particles in the air, said.-“O Muhammad, you say that the dead will be raised back to life. Tell us who will give life to these decayed and rotten bones?” The answer was given immediately in the form of these verses.

Translation (Interpretation of the meaning)

77. Does not man see that We have created him from Nutfah (mixed male and female sexual discharge – semen drops). Yet behold he (stands forth) as an open opponent.
78. And he puts forth for Us a parable, and forgets his own creation. He says: “Who will give life to these bones after they are rotten and have become dust?”
79. Say: (O Muhammad sallallahu alaihi wa sallam) “He will give life to them Who created them for the first time! And He is the All-Knower of every creation!”
80. He Who produces for you fire out of the green tree, when behold you kindle therewith.
81. Is not He Who created the heavens and the earth, Able to create the like of them? Yes, indeed! He is the All-Knowing Supreme Creator.
82. Verily, His Command, when He intends a thing, is only that He says to it, “Be!” – and it is!
83. So glorified be He and exalted above all that they associate with Him, and in Whose Hands is the dominion of all things: and to Him you shall be returned.
Quran (Surah Yaseen, Verses 79 – 83)

Reflections from the above verses of Surah Yaseen

• In these verses Allah (SWT) chides those who in their insolence doubt the concept of resurrection on the Day of Judgment.
• The verses exhort us to ponder upon our own creation and what we are created from. If we do it we would be in awe of our Creator instead of daring to oppose The Almighty or doubting His Word, The Quran.
• People commit the foolish blunder of using their own limited intelligence to draw conclusions about what can happen (and what can’t) to oneself after death. Allah (subhanahu wa ta’ala) urges us to realize that He The All- Powerful is capable of bringing back to life a body that rots and becomes dust after death – just the way He created life and the body when it didn’t even exist.
• Allah reminds us that these people came to life while at one time they did not exist. Thus, the all-powerful is capable of bringing them back to life after their death. He knows how to create for the first time and to recreate again.
• The verses give an example of the green tree drying up and being used as firewood. Allah (SWT) gives this one example to highlight one of his infinite powers that many times we don’t pay attention to or take for granted.
• Since we can never comprehend how the heavens and earth and all the creation came about, it rightly follows that we believe and trust the All-Knowing Supreme Creator Who just has to say “Be!” and whatever He intends takes form.
• Allah speaks to us through the Quran in a manner that is suitable to our understanding. He asks a question to make us reflect and then answers it to clear any doubt any one might have.
• If influenced by Satan, some people adopt a defiant attitude. Instead, they should realize that they possess the abilities bestowed by Allah to observe and think. Allah urges us to use these abilities to acknowledge the Supremacy of The Lord of the worlds to Whom we eventually will return.

Reference: Tafsir of Ibn Kathir and Abul Ala Maududi

KWASU 1st Batch Admission List 2016/2017 Released

The management of Kwara state University has released the 1st Batch of admitted candidates for 2016/2017 academic session.
Candidates are to follow the instructions below to check their admission status and proceed to make the necessary fees.
How To Check Your Admission Status
Candidates are to visit http://www.kwasu.edu.ng/portal/
1. Click on Login under POST-UTME Candidates
2. Provide your JAMB Registration Number and your Surname (as provided during registration) as Username and Password respectively
3. View you Admission Status and continue to payment
4. All newly admitted students MUST note that the following fees are COMPULSORY:
i. Acceptance Fee
ii. School Fee
iii. Hostel Accommodation Fee
iv. Departmental Fee
v. Handbook Fee
vi. Guidance and Counselling Fee
vii. Matriculation Gown Fee
viii. Change of Institution Fee (for candidates who did not make KWASU their first or second choice).
5. Admitted students MUST pay ALL their Fees within TWO WEEKS after admission has been given. Failure to pay will lead to the withdrawal of admission.
6. Note that all payments are to be made online from your registration/student’s portal.
7. You are required to download and complete the screening form placed on the University's website. The completed screening form should be taken along with the original and photocopies of your Results and Certificates of State/Local Government Citizenship to your College Officer for Admission Clearance.
Congratulations!

UNIBEN Portal For Screening Registration 2016/2017 Now Enabled

This is to inform 2016/2017 eligible candidates of University of Benin that the portal has been enabled for admission screening registration.
Candidates are advised to register as soon as possible because the deadline for registration is June 22nd, 2016.
For complete details on registration, screening details and other relevant information visit this link: UNIBEN Admission Screening 2016: Eligibility, Screening And Registration Details

UNIBEN Admission Screening 2016: Eligibility, Screening And Registration Details

The University of Benin (UNIBEN) ADMISSION Screening Exercise for 2016/2017 Academic Session will take place between 27th June, 2016 to 9th, July 2016 in designated centres within Ugbowo Campus of the University.
The Screening Exercise shall be Computer Based. All candidates are expected to be seated, latest one hour before the stipulated time for the screening exercise.
PLEASE NOTE: Only candidates who applied through JAMB for UTME Admission and chose University of Benin as First Choice and scored 200 and above are eligible for this Screening Exercise.
METHOD OF APPLICATION:
The procedure for the 2016/2017 Admission Screening application is as follows:
Candidates are advised to have a valid e-mail account before starting the application process.
1.Visit www.uniben.edu
2.Click on Student Portal
3.Click on Register for application at the top left of the display page to proceed.
Enter your Surname exactly as written on the JAMB Registration slip and your JAMB Registration Number immediately, your ID and Password will be displayed on the browser.
On the https://uniben.waeup.org click on ‘Login’ (top right of front page).
Enter your Username and the password to login.
To start the application process, please click on ‘Application record’, provide all required information and upload your passport photograph.
Upload a RECENT and CLEAR “1×1” COLOUR PASSPORT PHOTOGRAPH WITH RED BACKGROUND IN JPEG FORMAT ONLY. NOTE that the photograph uploaded will be the only valid ID for all admitted candidates throughout their stay in the University of Benin. FAILURE TO UPLOAD THE SPECIFIED PASSPORT PHOTOGRAPH WILL LEAD TO DISQUALIFICATION and failure/forfeitures of admission.
To pay for the Application, click on “Add online payment ticket” at the bottom of the page, then click on “College Pay” on the top left corner of the page, follow the instruction to pay the application fee of N 2,000:00; (The fee excludes other charges), the admission screening exercise past questions for N1,000:00 (optional); excluding Interswitch and Portal Services charges with an ATM-Enabled Verve or Master Card from any Commercial Bank
A link is displayed “Download past questions to practice". Candidates can also access the UNIBEN Post-UTME past-questions via this link: http://myschool.com.ng/shop/post-utme/basic-post-utme-past-questions-and-solutions/
Preview and confirm your information before submitting your application online. (No correction will be accepted after the closing date).
Print out an acknowledgement slip that contains the screening schedule.
The grouping of courses for Screening
GROUP 1
Social Sciences
Management Sciences
Education – Social Sciences
Education – Management Sciences
Mathematics and Economics
Statistics
GROUP 2
Engineering
Physical Sciences
Education – Physical Sciences
Technical Education
GROUP 3
Medicine
Dentistry
Basic Medical Sciences
Pharmacy
Life Sciences
Education Life Sciences
Agriculture
GROUP 4
Law
Arts
Education Arts
Candidates should go back on-line on 25th June, 2016 to check for the Day, Venue and Time for the Screening
NOTE; That GSM phones and calculators are NOT allowed.
Closing Date:
Application website closes by 22nd, June 2016 (i.e. all applications must be concluded online not later than 22nd June, 2016). Candidates, who pay after the deadline of Midnight 22nd June, 2016 will not be Screened.

Fed Poly Nasarawa Post-UTME 2016: Eligibility, Screening And Registration details

Applications are invited from suitably qualified candidates for admission into ND full time programmes run by the Polytechnic in the 2016/2017 Academic Session as follows:
Eligibility
Candidates that have chosen the Federal Polytechnic, Nasarawa in the 2016UTME and scored the approved minimum cut-off points (180) and obtain the required credit pass in the appropriate subjects combination are eligible for post-UTME Screening.
Method of Application
Application forms are obtainable on successful payments on the Remita platform. Applicants may use their debit cards (Interswitch, Verve, Mastercard etc) or make cash payments at the bank to get an RRR-code to be used on the platform. A non-refundable fee is required as follows:
ND (Post UTME) 3,500
Candidates are to then proceed to begin their application process via this link: http://fedpolynasarawa.edu.ng/registration/application-steps/
Screening Details
Candidates are to print out their respective slips after registration. The slip should contain date and time schedule for screening.
You are advised to come to the screening with your Post-UTME registration slip as well as your JAMB Original Result Slip. If you do not have this document, click here to get yours
Application Deadline
The deadline for submission of applications is Wednesday, 27th July, 2016.

Why a Dua doesn’t get answered?

Sometimes our duas are not answered. Some of those reasons eventually become obvious to us with the passage of time and some don’t. However, as Muslims we should understand the reasons to help us better cope with situations when our Duas are not being answered. This can help us influence factors that are under our direct control.
We know from Quran and Hadith the many reasons behind duas not being accepted. Some of them are the following:

• The Dua that a person is asking may not be good for the person but that person may not know the reasons yet;
• A persons’ sins may be in the way of accepting Duas;
• A person earns his living through unlawful means (haraam means);
• A person may be asking for forbidden or sinful items;

In the Quran, Allah says:
“And it may be that you dislike a thing which is good for you” [Surah Al-Baqarah, 2:216]
According to a hadith of the Prophet (SAW):
“There is no Muslim who calls upon his Lord with a dua in which there is no sin or severing of family ties, but Allah will give him one of three things: Either He will answer his prayer quickly, or He will store (the reward for) it in the Hereafter, or He will divert an equivalent evil away from him.” They said: “We will say more dua.” He said: “Allah’s bounty is greater.” [Narrated by Ahmad, 10749; Al-Tirmidhi, 3573. Classed as Saheeh by Al-Albaani in Mishkaat Al-Masaabeeh, 2199]
On a related note, Umm Salamah said: I heard the Messenger of Allah (SAW) say:
“There is no calamity that befalls one of the Muslims and he responds by saying ‘Innaa Lillaahi wa innaa ilahi raaji’oon, Allahumma ujurni fi museebati w’ukhluf li khayran minha (Truly, to Allah we belong and truly, to Him we shall return; O Allah, reward me in this calamity and compensate me with something better than it),’ but Allah will compensate him with something better than it.” [Narrated by Muslim, 918]
Ibn Al-Qayyim said:

Whatever Allah has decreed for His believing slave is a blessing even if that is in the form of withholding; it is a favor even if that is in the form of a trial, and the calamity decreed by him is fair even if it us painful. [Madaarij Al-Saalikeen, 4/215.]
Many ask if Allah is not being merciful with them when not answering their prayers. (The real reason is that) What Allah chooses for His slave is better for him than what he chooses for himself. Allah is more merciful towards His slaves than they themselves or their mothers are. If something happens to them that they dislike, that is better for them than if it did not happen, so His decree is all kindness and mercy. If the slave submits to Allah and has certain faith that all dominion belongs to Allah and all things are under His command, and that He is more merciful to him than he is himself, then he will find peace of mind regardless of whether his need is met or not.  [Madaarij Al-Saalikeen, 2/215]

“Assalamu Alaikum”–Origin and Meaning of the Muslim Greeting

The following sheds light on the origin of the Muslim greeting “Assalamu Alaikum” (peace be upon you.)

The Prophet said, “Allah created Adam in his image, sixty cubits (about 30 meters) in height. When He created him, He said (to him), ‘Go and greet that group of angels sitting there, and listen what they will say in reply to you, for that will be your greeting and the greeting of your offspring.’ Adam (went and) said, ‘As-Salamu alaikum (Peace be upon you).’ They replied, ‘As-Salamu ‘Alaika wa Rahmatullah (Peace and Allah’s Mercy be on you).’ So they increased ‘wa Rahmatullah’ The Prophet added, ‘So whoever will enter Paradise, will be of the shape and picture of Adam. Since then the creation of Adam’s (offspring) (i.e. stature of human beings) is being diminished continuously up to the present time.” (Sahih al-Bukhari, Volume 8, Book 74, Number 246)
‘His Image’ means that Adam has been bestowed with life, knowledge, power of hearing, seeing, understanding, but the features of Adam are different from those of Allah, only the names are the same, e.g. Allah has life and knowledge and power of understanding, and Adam also has them, but there is no comparison between the Creator and the created thing. As Allah says in the Quran: “There is nothing like Him, and He is the All-hearer, the All-Seer”(V42.11), Allah does not eat or sleep, while Adam used to eat and sleep [More details in Fath Al-Bari, vol.6. page 108,9 and vol.13, page 238,9]. Source: (Tafsir by Dr. Muhammad Taqi-ud-Din Al-Hilali, and Dr. Muhammad Muhsin Khan, P: 123)
The phrase Assalamu-Alaikum is also very useful in icebreaker situations when mending relationships. The Prophet (peace and blessings of Allah be upon him) said: “it is not permissible for a man to forsake his Muslim brother for more than three days, each of them turning away from the other when they meet. The better of them is the one who gives the greeting of salaam first.” (Narrated by al-Bukhaari, 5727; Muslim, 2560). This applies especially if the believer is a relative because forsaking relatives is an even greater sin.
So, if you are in a situation where you have not spoken to a Muslim for more than three days due to an argument or other squabble, ‘Assalamu-Alaikum’ can help you take the first step toward mending that relationship.

Dua (Supplication) – The Tool for Asking what you want…

Trials, tribulations and challenges are part of every person’s life. However, to counter that, Allah has provided us a very powerful tool – and that is the tool of dua or asking Allah for help and his mercy when we need it. And we need it all the time…
However, to understand trials and tribulations that we face in our daily lives, we also need to understand the topic of “Sins” and how our sins may be related to our trials and tribulations.
The better we understand the ghastly nature of our sins, and the rate at which we accumulate them, along with their undesirable impact on our daily lives and the hereafter, the more it can propel us away from committing sins in general and the more it will drive us to seek forgiveness for our sins – through making the right Duas for us and for others.
Ibn Qayyim provided one of the great descriptions of sins and the impact of sins in this life and after. Here is a very short summary of what he compiled about how our sins impact our lives. [islam-qa.com]

• Sins deprive a person of provision (rizq) in this life. In Musnad Ahmad it is narrated that Thawbaan said: “The Messenger of Allah (SAWS) said: ‘A man is deprived of provision because of the sins that he commits.’” (Narrated by Ibn Maajah, 4022, classed as hasan by al-Albaani in Saheeh Ibn Maajah).
• A sinful person experiences a sense of alienation (indifference) with his Lord, and between him and other people. One of the salaf had said that he could see the impact of disobedience to Allah (in some aspects of his daily life).
• A person who commits sins sees that things become difficult for him. In any matter that he turns to, he finds the way blocked or he finds it difficult. By the same token, for the one who fears Allah, things are made easy for him. 
• ‘Abd-Allaah ibn ‘Abbaas said: “Good deeds make the face light, give light to the heart, and bring about ample provision, physical strength and love in people’s hearts. Bad deeds make the face dark, give darkness to the heart, and bring about physical weakness, a lack of provision and hatred in people’s hearts.” 
• Sin breeds sin until it dominates a person and he cannot escape from it. Sin weakens a person’s willpower. It gradually strengthens his will to commit sin and weakens his will to repent until there is no will in his heart to repent at all… so he seeks forgiveness and expresses repentance, but it is merely words on the lips, like the repentance of the liars, whose hearts are still determined to commit sin and persist in it. This is one of the most serious diseases that is likely to lead to doom. He becomes desensitized and no longer find sins abhorrent, so it becomes his habit, and he is not bothered if people see him committing the sin or talk about him.

So, we can easily see that by engaging in sins, we are not only making the prospects of our after life (integral part of Islamic faith) bleak but sins can greatly and actively contribute to the difficulties of our daily lives.
Allah says (interpretation of the meaning): “Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself…” [al-Nisa’ 4:79]

Whether we encounter challenges in earning a living, in our family affairs, or other matters of life, the burden of sins greatly inhibits us from seeking the ultimate blessings of Allah and to have the potential of leading a good life in this world and the hereafter.
As for making Dua and the enormous potential it holds to help us ask for forgiveness and other things, the following provides a short description.
The following are some of the prophet’s sayings about making Dua to Allah.
Prophet (peace and blessings of Allah be upon him) said: “The dua’ of any one of you will be answered so long as he does not seek to hasten it, and does not say, ‘I made dua’ but I had no answer.’” (Narrated by al-Bukhaari, 5865; Muslim, 2735, from the hadeeth of Abu Hurayrah).
In the hadeeth which was narrated by al-Tirmidhi from Abu Hurayrah, who said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘There is no man who prays to Allah and makes dua’ to Him, and does not receive a response. Either it will be hastened for him in this world, or it will be stored up for him in the Hereafter, so long as he does not pray for something sinful, or to cut the ties of kinship, or seek a speedy response.’ They said, ‘O Messenger of Allah, what does seeking a speedy response mean?’ He said, ‘Saying, “I prayed to my Lord and He did not answer me.”’” (Al-Tirmidhi, 3859; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 852).
Some people follow practices that are not sanctioned by the Quran or Hadith such as repeating some of Allah’s names a few times. A number of scholars have said that “The words mentioned in the question are phrases that are narrated in the Qur’aan and Sunnah, but saying that they must be repeated [so many] number of times is an innovated matter which should not be followed. Rather we should mention them during our dua’s and address Allah by all His beautiful names, without singling out some names or stating that they should be recited a certain number of times or at certain times, making that up ourselves. We should adhere to what was narrated in sharee’ah concerning certain times, places or situations connected to a particular dua’; if no such details were narrated in sharee’ah then we should not make them up ourselves because that is encroaching upon the rights of Prophethood.
In the hadeeth it says: “One of you may be answered so long as he is not hasty and says, ‘I said dua’ but I got no response.’” Narrated by al-Bukhaari, 6340; Muslim, 2735.
In Saheeh Muslim (2736) it says: “A man’s (dua’s) may be answered so long as it does not involve sin or severing the ties of kinship or hastening.” It was said: “O Messenger of Allah, what does hastening mean?” He said: “When he says, ‘I made dua’ and I made dua’ but I did not see any response,’ so he gets discouraged and stops making dua’.”
The dua’ should not involve sin or severing of the ties of kinship, as stated in the hadeeth quoted above: “A man’s (dua’s) may be answered so long as he does not involve sin or severing the ties of kinship …”
According to the hadeeth of Abu Hurayrah: “Make dua’ to Allah when you are certain of a response.” Narrated by al-Tirmidhi; classed as hasan by al-Albaani in Saheeh al-Jaami’, 245.
The Prophet (peace and blessings of Allah be upon him) said: “Know that Allah does not answer a dua from a distracted heart.” Narrated by al-Tirmidhi, 3479; classed as hasan by al-Albaani in Saheeh al-Jaami’, 245.
In the hadeeth it says: [The Prophet (peace and blessings of Allah be upon him)] mentioned the man who undertakes a lengthy journey and is disheveled and covered with dust, and he stretches his hands towards heaven saying, ‘O Lord, O Lord,’ when his food is haraam, his drink is haraam, his clothes are haraam. He is nourished with haraam, so how can he be granted a response?

Why Do We Sin? (and steps for prevention)

Allah has ordained the nature of man to be fallible. We are constantly subjugated to the pulls and desires of this worldly life. While we have the ability to steer our “free will” in any direction, we remain exposed to Satans attacks and whispers that can stray us from the straight path. We can counter Satan’s plan of pulling us down with sins by increasing our faith, knowledge, and good deeds and that can then elevate us to a level which can merit our meeting with Allah with bright and shining faces. Alternately, we can ignore Allah’s commandments and burden ourselves with sins thus bringing in darkness and sadness on our faces. As Allah says in the Quran:

• Some faces that Day shall be Nadirah (shining and radiant).
• Looking at their Lord (Allah).
• And some faces, that Day, will be Basirah (dark, gloomy, frowning, and sad),
• Thinking that some calamity is about to fall on them (Quran, Al-Qiyama:22-25).

For those of us who believe, the anticipation of meeting Allah alone should invigorate us to straighten our acts and to stay clear from all types of sins. But again, the fallibility of our essential nature makes us either forget or neglect our obligations and drives our nafs (self) to sin. To shield ourselves from misguidance, therefore, we should look at the root causes that can help us become aware of Satan’s tactics and accordingly prevent our nafs from being misguided.
The following are some of those reasons and the divine guidance that can help us overcome the temptation to get into sins.

Lack of knowledge

Lack of knowledge about religious matters and the vast chasms that it creates in our understanding is one of the reasons why many of us engage in sins. This also denies us the knowhow about the allowed (halal), and the prohibitions (haram). Consider what the prophet (S.A.W.S.) said regarding our responsibility to learn Islamic knowledge that he brought for mankind:

“The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rain water and Allah benefited the people with it and they utilized it for drinking, making their animals drink from it and for irrigation of the land for cultivation. (And) a portion of it was barren which could neither hold the water nor bring forth vegetation (then that land gave no benefits). The first is the example of the person who comprehends Allahs religion and gets benefit (from the knowledge) which Allah has revealed through me (the Prophet) and learns and then teaches others. The last example is that of a person who does not care for it and does not take Allah’s guidance revealed through me (He is like that barren land.)“ [Bukhari, Vol. 1, Book 1, Hadeeth 79].

Unfortunately, it’s not uncommon to see Muslims today who fall in the last category and make little effort to learn such knowledge. This is what Caliph Umar Ibnul-Khattaab had predicted when he said: “Soon the bonds of Islam will be loosened bit by bit, because people will enter into Islam but will be unaware of Jaahiliyyah (ignorant practices that Islam opposes),” meaning that they won’t hesitate to follow them [Ibn Taymiyyah – Majmoo’ul-Fataawaa (10/301)].
Moreover, to excuse ourselves from the obligation to learn more about Islamic matters, some of us rationalize to ourselves that our daily worships may be sufficient for us to live meaningfully. Again, this is one of those traps that many scholars over the centuries had warned us about. This is because worshipping Allah without the basis of knowledge leaves our foundations of faith very vulnerable and fallible. In this context, Ibn Al-Qayyim comments about the two verses of Suah Al-Hashr (16, 17) where an ignorant worshipper based his life on worshipping Allah unknowingly, so Satan seized the opportunity and thus seduced him (due to lack of his knowledge) to disbelieve in Allah [Al Fawwaid]. So, we see that an ongoing effort to strengthen our faith through knowledge is essential not just to protect us from minor sins but also to prevent us from the greatest sin of all, which is to disbelieve in Allah.

Social pressures

A number of us sin not because of willful disobedience but because sometimes we get pulled into the act reluctantly. It is no secret that certain social (and other) pressures tend to push us into committing sins that we normally would not commit. When in such situations, we quiet our conscience and then go with the social flow. This is one of the reasons why the prophet (S.A.W.S.) warned us about keeping company that can take us away from the straight path. He (S.A.W.S.) said: “A man will follow the way of his close friends, so let each one of you look at who he takes as a close friend.” (Narrated by Abu Dawood, 8433; classed as hasan by al-Albaani in Saheeh Abi Dawood, 4046.)
We should remind ourselves that time always passes and such friends won’t last us for the full journey of our life and they won’t be with us on the day when we are held accountable for the sins that we committed due to their influence. Consider what Allah says in the following two verses about the Day of Judgment:
“Friends on that Day (the Day of Judgement) will be enemies except al–Muttaqoon (the pious)” (Az–Zukhruf 43: 67).

“And (remember) the Day when the wrongdoer will bite at his hands, he will say: O! Would that I had taken a path with the Messenger (Muhammad). Ah! Woe to me! Would that I had never taken so–and–so as a friend. He indeed led me astray from the reminder (the Quran) after it had come to me. And Satan is ever a deserter to man in the hour of need” (Al–Furqaan 25: 27–29).
Let’s, therefore, ensure that if our social circles are directly or indirectly pushing us to commit sins or discouraging us from performing good deeds then we should disengage from such groups and people immediately. By quieting our conscience in the face of social pressures, we also start to slowly regard many wrongs as rights and gradually lose our internal compass of the right and wrong.

Sense of pride and arrogance

Pride and arrogance can lead us to suppress the goodness and common sense within us simply to provide merit to our egocentric agendas. One sign of such an attitude involves engaging in frequent argumentation, disputes, and quarrels simply to push misguided viewpoints. Such an attitude in general stands counter to everything that the Quran and the prophet taught us. As one of the Islamic scholars stated, if faith (eemaan) was simply knowing the facts in one’s heart, then that is similar to Satan’s situation because he was very knowledgeable about his Lord (rabb) [1], yet his arrogance and pride led him to become argumentative and disobedient to Allah, and in the process became the worst of creatures.
Let’s remember that the prophet (S.A.W.S.) associated such an attitude with misguidance. He said, “A nation never went astray after being guided except by means of disputation (Tirmidhi #3253 and ibn Majah #48 on the authority of Abu Umamah).” Consider the example that Allah provides about such people:

• And when the son of Maryam (Mary) is quoted as an example (i.e. Jesus is worshipped like their idols), behold! Your people cry aloud (laugh out at the example).
• And say: “Are our aliha (gods) better or is he (Jesus)?” They quoted not the above example except for argument. Nay! But they are a quarrelsome people (Quran, 43:57-58).

We ought to, therefore, look within ourselves and see whether the pride in our hearts or the arrogance of our attitudes in anyway influence us to refuse seeing or listening to the truth. For those of us who suffer from such diseases, what is needed instead is an attitude of humility or humbleness that can motivate us to stay calm and open to seeing our mistakes thereby providing an opportunity to fix them. Ibn Al-Qayyim said that a sin that leads one to submission (and humility to Allah in repentance) is preferable in the sight of Allah than a good deed that causes pride (in one’s heart) (Al Fawwaid). That is obviously because pride puts a veil on our eyes and hearts and can lead us to more sins.

Not taking minor sins seriously

Many take minor sins lightly taking it for granted that Allah will forgive them for such sins. As a result, they persist in such sins thereby getting desensitized to the need to address them. Consider the hadith of the Prophet (S.A.W.S.) where according to one report he said, “Beware of minor sins, for they will pile up until they destroy a person” (Reported by Ahmad; Saheeh al-Jaami’, 2686-2687).
Some scholars are of the view that when minor sins are accompanied by a lack of shame or remorse, and with no fear of Allah, and are taken lightly, then there is the risk that they will be counted as major sins. Hence it is said that no minor sin is minor if you persist, and no major sin is major if you seek forgiveness [2].

Abandoning the practice of enjoining good and forbidding evil

One of the reasons why we see sin proliferate is that many of us have forgotten the principles of inviting people to good and stopping them from doing bad. When people live in environments (within the family or other social circles) where advice for the good isn’t encouraged much, it takes away the opportunities for improvements and also lets people develop false perceptions about themselves. As we discussed earlier, Allah has created us weak and as a result staying away from sins requires periodic doses of knowledgeable advice and wisdom. Additionally, Islamic teachings also command us to advise each other on matters of right or wrong. When communities fail to espouse these principles, sins spread more easily. Allah says in the Quran (about Muslims):
“You are the best of peoples ever raised up for mankind; you enjoin Al-Ma’rûf (the good and the truth) and forbid Al-Munkar (the wrong, evils, sins, etc.), and you believe in Allâh . . .” (Quran 3:110)
Malik ibn Dinar said, “We have become accustomed to loving the world, so that we do not enjoin good or forbid evil to one another. Allah the Most High will certainly not permit us to continue doing this, but would that I knew what kind of punishment shall befall us!” Imam Al-Bayhaqi (The Seventy-Seven Branches of Faith).
The Prophet (S.A.W.S.) said: “If the people see an evil and they do not change it, soon Allah will inflict them all with His Punishment (Hadith – Ahmed, graded authentic by Albaani in Saheeh al-Jaami’ (1/398).”
However, matters of giving advice should be handled wisely. It is not uncommon to see people getting discouraged (whether in situations of advising or when being advised) due to the manner in which such advice is given. This is because they fail to see the difference between advising and condemning. It was said to one of the Salaf (pious followers that came after the death of the prophet): “Would you love that someone inform you about your faults?” So he replied: “If he does so with the intention of blaming me, then no.” Also, Al-Fudail (rahimahullaah) said: “The believer conceals (the sin of his brother) and advises (him), while the evildoer disgraces and condemns (him).” Similarly, when we know of the wrong actions of believers, we shouldn’t make it a point to propagate their weaknesses to others. The salaf, for example, used to hate the commanding of the good and forbidding evil when it was done to someone in a public forum. Instead, they loved that it be done privately. This is since it is not the goal of the one who is advising to spread and publicize the faults of the person he is advising, rather his goal is only to put an end to the evil that he has fallen into [The Difference between Advising and Condemning by Al-Haafidh Ibn Rajab Al-Hanbalee].

Not knowing the ill effects of sins

Another reason why many people sin, or care little about their sins is their failure to see the impact that sins can have on their lives in this world and in the hereafter. The truth is that if we don’t understand the ghastly nature of sins, we wouldn’t stay away from them. Consider a sample of the ill effects of sins that Ibn Al-Qayyim had explained:

• Sins deprive a person of provision (rizq) in this life. In Musnad Ahmad it is narrated that Thawbaan said: “The Messenger of Allah (SAWS) said: ‘A man is deprived of provision because of the sins that he commits.’” (Narrated by Ibn Maajah, 4022, classed as hasan by al-Albaani in Saheeh Ibn Maajah).
• A sinful person experiences a sense of alienation (indifference) with his Lord, and between him and other people. One of the salaf had said that he could see the impact of disobedience to Allah (in some aspects of his daily life).
• A person who commits sins sees that things become difficult for him. In any matter that he turns to, he finds the way blocked or he finds it difficult. By the same token, for the one who fears Allah, things are made easy. 
• ‘Abd-Allaah ibn ‘Abbaas said: “Good deeds make the face light, give light to the heart, and bring about ample provision, physical strength and love in people’s hearts. Bad deeds make the face dark, give darkness to the heart, and bring about physical weakness, a lack of provision and hatred in people’s hearts.” 
• Sin breeds sin until it dominates a person and he cannot escape from it. Sin weakens a person’s willpower. It gradually strengthens his will to commit sin and weakens his will to repent until there is no will in his heart to repent at all . . . So he seeks forgiveness and expresses repentance, but it is merely words on the lips, like the repentance of the liars, whose hearts are still determined to commit sin and persist in it. This is one of the most serious diseases that is likely to lead to doom. He becomes desensitized and no longer find sins abhorrent; so it becomes his habit, and he is not bothered if people see him committing the sin or talk about him.

All in all, let’s remember that for us to stay clear from sins we need to constantly work at building a strong internal frame of reference that is reinforced with knowledge of the truth. This must be coupled with a living conscience that can help us recognize sins when we see them and to have it poke at us should we get inclined to indulge in those sins. Again, reflecting back on the verses of Sura Al-Qiyamah that we reviewed earlier, let’s strive to keep the burden of our sins light when we meet Allah, so that our faces are Nadirah (shining and radiant) rather than Basirah (dark, gloomy, frowning, and sad).
References:

1. Lecture by Sheikh Dr. Abdul Aziz Al-Qari
2. Sheikh Muhammad Saalih al-Munajjid (islam-qa.com)

Benefits and Blessings of Performing Sujood or Sajdah (Prostration to Allah)

Prostration to Allah, referred to as Sajda (or Sujood) is an important part of a Muslim’s prayers. A Sajda to Allah reflects humility and Khushu that is in one’s heart. Both the Quran and Hadith have highlighted the numerous blessings associated with the act of Sajda (prostration). More importantly, Sajda provides the Muslim with an opportunity to get closer and nearer to his (or her) Creator and Lord.
Rabie bin Ka’b was one of the prominent companions of the Prophet (S). As is narrated in Sahih Muslim, he said that one night while he was with the Prophet (S), the Prophet (S) asked him to bring water for him. Rabie brought him some water and whatever else the Prophet (S) had asked to bring. On this, the Prophet (S) became pleased with him and offered Rabie to ask for anything that he liked. After contemplating the offer, Rabie told the Prophet (S) that he wanted the Prophet’s companionship in Jannah (Paradise). The Prophet became amazed at this and became silent, after which he asked Rabie again if he wanted anything else. Rabie responded by saying that that was all he wanted. On this the Prophet (S) advised him to devote himself to a lot of Sujood so that it may facilitate his path to Paradise to join the company of the Prophet (S).
This, therefore, is an indication to Muslims to stay steadfast on their obligatory prayers and increase their optional prayers (and hence the Sujood that are part of them.)
Many other hadith of the Prophet (S) also tell us of the benefits and blessings of performing Sujood. Here are some of them.
The prophet (S) reminded us that the slave of Allah is closest to Him when the person is in a state of Sujood. That, therefore, is an excellent opportunity to make a lot of Dua to Allah. According to the hadith, he said:

“The nearest a salve of Allah is to his Rabb (Lord) is in the state of Sujood (Prostration) so increase the Dua (that you make to Allah).” (Sahih Muslim)

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The Prophet (S) also reminded us that whoever humbles himself or herself in front of Allah, Allah will raise his status. The Prophet (S) said:

“Whoever humbles himself in front of Allah, He will raise him (in status and rewards).” (Sahih Muslim and Tabarani)

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The Prophet (S) also said:

“Perform Sujood much because there is no Muslim that prostrates (perform Sajdah) to Allah except that Allah raises him one degree (in Jannah (Paradise) by it and forgives for him a sin.)” (Hadith by Ahmad)

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Allah says in the Quran:

Nay! (O Muhammad (S))! Do not obey him (referring to Abu Jahl). Fall prostrate and draw near to Allah! (Quran, Surah 96:19).

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Another verse of the Quran says:

“… You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of prostration (during prayers)….” (Surah Al-Fath, 48:29)

Scholars such as Mujahid state that the mark refers to that of Khushoo (humility) rather than a physical mark. In this context, the Prophet (S) had said,

“My nation (ummah) on that day (the Judgement Day) will surely have bright faces because of sujood (that they would have performed), and bright arms and feet because of wudu (ablution).” (Hadith of Ahmad)

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When in Sujood (in a state of prayers), one should make a lot of Dua. However, making Sujood outside prayers solely for the sake of making a Dua is not recommended (Ref). This is because many hadith point to the Prophet’s actions (and encouragement) of raising ones hands when making Dua.
Outside the regular prayers, the Prophet’s hadith taught us to perform Sujood in the following states:

• Sajdat Al-Tilawah (Sajdah during recitation) – This refers to the Sajdah that a person performs when reciting some special verses (as marked in the Quran).
• Sajdat Al-Shukr (Prostration of Thankfulness) – This refers to the prostration when a person performs in gratitude and in thanking Allah. The Prophet (S) performed this Sajdah at numerous occasions when he received any good news. Similarly, the companions of the Prophet (S) did the same.

Also, according to hadith of the Prophet (S), one is not allowed to recite any part of the Quran in a state of Sujood. Rather, the prophet (S) encouraged the recitation of certain Azkar (mentioned below) and to strive in Dua. (Sahih Muslim 479). In another hadith in Sahih Muslim (480), Ali ibn Abi Talib mentioned that the Prophet forbade him to recite the Quran verses in a state of prostration. However, many scholars agree that it’s permissible to recite those verses of the Quran that have a Dua in them. So, the intent there is that of making a Dua and not reciting Quran (Fataawa al-Lajnah al-Daa’imah, 6/443).

Supplications for Sujood

The following are the two prayers that one can say in a state of Sujood (prostration):

Allaahumma laka sajadtu wa bika aamantu wa laka aslamtu wa anta rabbi, sajada wajhi lilladhi khalaqahu wa sawwarahu wa shaqqa sam’ahu wa basarahu, tabaarak Allaahu ahsan al-khaaliqeen (O Allaah, unto You I have prostrated and in You I have believed, and unto You I have submitted and You are my Lord. My face has prostrated before Him Who created it and fashioned it, and brought forth its faculties of hearing and seeing by His Might and Power. Blessed is Allah, the Best of creators). ‘Jami’ al-Tirmidhi [Narrated by ‘Abdul ‘Aziz bin Abi Salma b. ‘Ubaidulla]. Also, this was narrated by Muslim in his Saheeh, 1290

“Subhaana Rabbiy al-A’laa (Glory be to my Lord Most High)

A Ramadan 2016 Message – A Time for Reflection

Ramadan is here again providing us the opportunity to reach out to Allah more than ever and ask for His forgiveness and blessings. As Allah has singled out this month more so than others for showering His blessings and mercy, it is only prudent that we also use the opportunity to reassess our conditions, our purpose and direction in life, and accordingly make appropriate changes in line with His commands.
This Ramadan, as we look at the state of Muslims around the world in general, we see that Muslim suffering has reached levels it has never reached in living memory. In many affected communities and countries, Muslims are being subjected to torture, killings, persecution, and all forms of unimaginable suffering. With every passing day, their plight does not seem to be getting any better. Images of families with shattered homes, dead children, and faces traumatized from the horrors of rape, hunger, and persecution are plastered throughout the media channels. As Muslims, one cannot stop but wonder whether we are being punished for our doings or if it is a test of our faiths. We also ask if something can be done not only to alleviate the current sufferings but also to ensure that it does not spread to engulf other Muslim communities.
This Ramadan we ought to pause and reflect upon this condition of the people that share our faith.
We know both from Quran and Hadith that in times of hardship we should persevere with patience, prayers, and Dua. But it is also prudent that we inquire whether our miserable situations are also due to our conduct unbecoming of a Muslim. Such a conduct obviously tends to keep us preoccupied with the attractions of this world distracting us in turn from Allah’s remembrance and subservience. It then should come as no surprise to us that when we turn a blind eye to the divine truths and warnings, we forfeit His blessings and mercy and pay a price both in this world and the hereafter.

Relearn the Message of Quran

Let us then refocus at this Ramadan and read and listen a bit more attentively to those divine truths that Allah tells us in the Quran. With added devotion and dedication, we will be able to hear and understand the Quran’s verses and Allah’s wisdom in those direct messages to us. That will surely pave the way toward our transformation and open up Allah’s gates for His mercy, forgiveness, and kindness, which we need so desperately to be successful in this life and the hereafter. As we ponder over those messages, we will also relearn what is really good for us and that will enable us to reprioritize accordingly. Those messages will also remind us that a soul that is forgiven and less burdened with sins can bring more benefit to us than the one burdened with materialistic gains of this life. As Allah tells us in the Quran,

‘Say: “In the bounty of Allah, and in His mercy; therein let them rejoice.” That is better than what (the wealth) they amass.’ (Surah Younus, 58.)
Relearning and internalizing what’s good for us will also provide us with the spiritual fuel that we need to motivate ourselves to do more good and to bring the Quran into our lives rather than merely paying lip service to its messages and referring to them as if they were superficial maxims. After all, unless we truly understand what is good for us and how that relates to the truth, our purpose in life, and our lives in general, how else can we get spiritually motivated?
Our salaf (righteous followers of the prophet) clearly understood and internalized those divine truths and their behaviors clearly reflected that understanding. Imam Ahmad records Abu Dardaa as saying: “If only you knew what you will certainly see upon your death, you would never eat again a single bite out of a craving appetite, and you would never again drink an extra sip of water for the pleasure of unquenchable and insatiable thirst.”

Cleanse Our Lives of Sinful Behaviors

This Ramadan also provides us the opportunity to pause and pay heed to those hidden sinful behaviors that may have crept into our lifestyles. For many of us, despite our indulgence in those sins, Allah has given us the respite to wake up and change course. Let us not forget that Allah has told us in the Quran the following:

“And if Allah were to seize mankind for their wrong-doing, He would not leave on it (the earth) a single moving (living) creature, but He postpones them for an appointed term and when their term comes, neither can they delay nor can they advance it an hour (or a moment).” Surah An-Nahl (16:128).
So, let not the comforts of our lives fool us into assuming Allah’s acceptance of our sinful conduct. Instead, we should utilize our peaceful times and act with a sense of urgency by reforming our behaviors and turning to Him in sincere repentance lest the time comes unexpectedly and we are held accountable for our actions both in this life and the hereafter by getting burdened with hardships.
Let us also remind ourselves that Allah has warned us that Satan who lurks in the shadows is our worst enemy and is committed to detract us from Allah and His message by making this life appear as an end all for our pursuits. Let us reflect, ponder and become more aware of how Satan tricks us into rationalizing our actions of bringing haram into our lives and by pushing us to compromise our values and ideals.

Worship Allah the Way He wants to be Worshipped

Let us use this month to manifest our faith by worshipping Allah the way He wants us to worship Him. We know from the Quran as well as prophet (s.a.w.s)’s traditions about the need to exert ourselves more – both physically and spiritually – to manifest that faith. We know that in this month the prophet (s) besides fasting during the day, prayed for longer hours at night, exerted more in Allah’s dhikr and remembrance, humbled himself in front of His Creator, and performed in a way that showed His love and fear of Allah and special reverence for this month. This Ramadan we, too, need to take the minutes and the hours from our schedules to exert more in that worship so it can also help train us to do so during other months.

Correct the Lies About Islam

This Ramadan let us also remind ourselves of the harsh reality that we live in a world infested with misinterpreted truths about Islam that are essentially just lies. Some of these lies have come about by the evil intentions of some and others have taken hold due to our inability to show the truth to others. Whether we have not taken the initiative to correct those misconceptions because we lack enough knowledge or because we choose to keep hiding in the shadows so as not to be “controversial”, we must realize that as Muslims we have a duty to correct those misconceptions. We can blame the evil mongers for spreading the lies but we are to be blamed for letting those lies lurk unchallenged. Once we strive to correct those misconceptions by educating ourselves more and by being bold, we will also learn the shortcomings in our behaviors, providing us with the opportunity to correct and improve ourselves.

Make Dua for Others’ Suffering

Going back to the suffering of the millions, let us do what we can this Ramadan to provide them whatever help we can to alleviate their suffering. At a minimum, we should make sincere Duas for the souls that are undergoing such trials. The prophet (s) had told us in a hadith that “The supplication that gets the quickest answer is the one made by one Muslim for another in his absence.” (Reported by Abu Daw’ud and Tirmidhi.)
Finally, let us ensure that we do not let this month go by without asking profusely for His mercy and forgiveness because if we received even a portion of that, it would be better than all that we accumulate in this world. To review the verse again, Allah says:

‘Say: “In the bounty of Allah, and in His mercy; therein let them rejoice.” That is better than what (the wealth) they amass.” (Surah Younus, 58.)

Let us pray that Allah gives us the ability to do what He pleases and may He accept our worship and good deeds in Ramadan!

Dua asking for good in this life and the hereafter

What must we know about Allah?

Allah – the Supreme Being of this universe – revealed the message of truth through the Quran to enable us to live meaningful lives and to help us succeed in the hereafter. Reflecting on that message with an open mind and heart has allowed many from mankind to recognize and believe in Allah as the sole deity of this universe. Once our minds clearly know Allah as our creator and sustainer, we can better understand Allah’s rights over us and can also help us to worship Him the way we ought to worship Him as our creator.
The prophet (S) said: “Allah’s right over His servants is that they worship Him without associating any partner with Him in worship, and their right over Him is that He does not punish anyone who worships Him without associating any partner with Him in worship.” [Sahîh al-Bukhârî and Sahîh Muslim]
For us to worship Allah, we must, therefore, strive to learn about His rights over us. We can know more about Allah by properly understanding the concepts of Tawheed and to inculcate those principles in our hearts. The principles of Tawheed should never be taken lightly because they mark the boundaries of entering Islam. Believing in those concepts brings one in the fold of Islam and denying them puts one out of Islam.
The book ‘Sharh Hadeeth Jibra’eel’ by Shaikh ibn Saleh al-Uthaimeen (with additional quotes from Shaikh Salih ibn Fawzan ibn Abdullah al-Fawzan) highlight and summarize the various aspects of Tawheed that are held by Ahlus-Sunnah (Followers of Sunnah). They are summarized in the following.
Eeman (belief/faith) in Allah comprises of the following distinct concepts:

1. Faith (Eeman) in the Existence of Allah: This refers to believing in Allah – not just any God – but specifically Allah as the supreme being of this universe and all that exists in this universe.
2. Faith (Eeman) in the Rububiyah (Lordship) of Allah – This refers to believing in Allah as the true Lord of this universe and as the controller of all aspects of this universe.
3. Faith (Eeman) in the Uluhiyyah (Worship) of Allah – This refers to singling out only Allah as the One who is worthy of any worship.
4. Faith (Eeman) in al-Asma was-Sifat (the Names and Attributes) of Allah – This refers to belief in Allah’s names and attributes.

The following summarizes the above concepts.

Faith in Allah’s Existence

Allah proclaims His existence in the Quran by presenting multiple proofs and arguments, some of which are as follows:

1. Recognizing Allah’s existence through the use of human intellect
2. Recognizing Allah’s existence through ones fitrah (natural human instinct)
3. Proof through other (Divine) Religions (Judaism and Christianity)

1. Intellectual Proof for the Existence of Allah

The creation of this universe and the order held therein forces one to think about the originator of this miracle. On pondering, one realizes that this universe couldn’t have started from nothing and the order with which it is held is a miracle in its own right. Even more astounding is the manner in which Allah assertively proclaims Himself in the Quran as the originator of this creation and maintainer of this order. This eloquent description of the various aspects of this universe’s creation can only be found in the Quran. Consider the following verses in the Quran:

“Were they created by nothing or were they themselves the creators?” [At-Tur 52 : 35]
“It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.” [Ya-Sin 36:40]
“This is the creation of Allah. So, show Me that which those (whom you worship) besides Him have created.” [Luqman 31 : 11]
“Verily! Those whom you call upon besides Allah, cannot create (even) a fly, even if they combine together for the purpose.” [Al-Hajj 22 : 73]

The proclamation and confident assertion in these verses about Allah’s creation of this universe gives credence to the deity and existence of Allah.
2. The Fitrah (natural human instinct) proves the Existence of Allah
When faced with calamities, man has the instinct to call upon “God”. This is because as humans we are created to be as such and most agree that a person’s “self” calling upon a “supreme being” in extreme situations is part of man’s nature. Allah reminds us in the Quran that this natural instinct (fitrah) of us calling upon Allah is part of Adam’s creation. He says in the Quran:

“(Remember) when your Lord brought forth from the Children of Adam, from their loins, their seed and made them testify as to themselves (saying), “Am I not your Lord?” They said, “Yes! We testify.” (Surah Al-A’raf:172)

He also says:

“(Remember) Ayub (Job), when he cried to his Lord, “Verily, distress has seized me, and You are the Most Merciful of all those who show mercy. So We answered his call. We removed the distress that was on him. We restored his family to him and the like thereof along with them as a mercy from Ourselves and a Reminder for all who worship Us.” (Surah Al-Anbiya:83-84)

Shaikh Fawzan writes in Aqeedah at-Tawheed that “even Firawn (Pharaoh), who is famous for his pretence of denying the (existence of) Lord, was convinced about it inwardly. Allah says in the Quran about Firawn and his people:

“they belied them (those verses and signs) wrongfully and arrogantly, though their own selves were convinced thereof.” (Surah An-Naml:14)

Again, not only we sense our instincts to call upon Allah in extreme situations, Allah’s reminding us of this facet of our nature in the Quran is another proof of His existence and as our Creator.
3. Proof through other (Divine) Religions (Judaism and Christianity)
Pondering over the Quran shows us how Allah refers to the earlier scriptures that He had revealed on the Jews and Christians and His message to them to now embrace Allah’s words in the Quran. That’s because Allah’s message in earlier scriptures was changed. Consider what Allah says in the Quran:

And (remember) when We gave Musa (Moses) the scripture [the Taurat (Torah)] and the criterion (of right and wrong) so that you may be guided aright.” (Surah Al-Baqara:53)

O people of the scripture (Christians)! Do not exceed the limits in your religion, nor say of Allah aught but the truth. The Messiah ‘Îsa (Jesus), son of Maryam (Mary), was (no more than) a Messenger of Allah and His Word, (“Be!” – and he was) which He bestowed on Maryam (Mary) and a spirit (Ruh ) created by Him; so believe in Allah and His Messengers. Say not: “Three (trinity)!” Cease! (it is) better for you. For Allah is (the only) One Ilah (God), glory be to Him (Far Exalted is He) above having a son. To Him belongs all that is in the heavens and all that is in the earth. And Allah is All-Sufficient as a Disposer of affairs. (Surah An-Nisa:171)
O people of the scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad (S) making (things) clear unto you, after a break in (the series of) Messengers, lest you say: “There came unto us no bringer of glad tidings and no warner.” But now has come unto you a bringer of glad tidings and a warner. And Allah is Able to do all things. (Surah Al-Maeda:19)

For those doubting Quran as the word of the God, Allah challenges mankind to read and ponder over its verses. Unfortunately, the critics of Quran are usually those who have neither pondered over the Quran nor try to understand its verses in the context in which they were revealed and addressed to mankind. As a result, they only see what their ignorance leads them to see. Allah challenges those people by asking them:

“Do they not then consider the Quran carefully? Had it been from other than Allah they would surely have found therein much contradictions.” (Surah An-Nisa 4:82)

Faith in the Oneness of Allah’s Lordship

Allah has reminded us numerous times through the Quran that faith in His Lordship is one of the prerequisites to enter Islam. The meaning of Rabb (Lord) means (i) the Creator, (ii) the Owner, and (iii) the One in Control of all affairs. The Quran has numerous verses attesting to that fact. Again, along with pondering over the meaning of the verses, let us also observe the assertiveness and confident proclamation that attest to the deity of Allah. As an example, consider the following:

“The Originator of the heavens and the earth.” (Surah Al-Baqarah:117)
“All the praises and thanks be to Allah, the (Only) Originator of the heavens and the earth.” (Surah Fatir:1)
“Maalik of the Day of Recompense.” (Surah al-Fatihah)
“He (Allah) arranges (every) affair from the heavens to the earth.” (Surah As-Sajdah:5)

We see the proof of His Lordship in our lives where we can sense His unseen presence in running the affairs of our lives and how He has attributed that power onto Himself through the various verses of the Quran. As humans, we know that our power is deficient and we possess limited control over our affairs. Allah reminds us in the Quran that He, as our sustainer, governs our affairs such as giving life and death, causing sickness and providing cure, blessing His creation with richness and afflicting them with poverty, and so on.

Faith in the Oneness of Allah’s Worship

We should recognize that Tawheed Rububiyah by itself is not enough to admit one into the fold of Islam. Another important facet of our faith is therefore to also believe in the “oneness of Allah’s worship.” Allah reminds us in the Quran that even the kuffar, the mushrikeen and iblees affirmed the Lordship of Allah. Shaikh Salih al-Fawzan writes in Mujmal Aqeedah as-Salaf, that “…even Iblees (Satan), who is the head of Kufr said (as stated in the Quran),

“O my Lord! Because you misled me…” (Surah Al-Hijr:39)

and

“By Your Might, then I will surely mislead them all.” (Surah As-Saad:82).

So, Iblees confessed the Lordship of Allah and took an oath by Allah’s Might. Similarly, by reading history we come to know that while the disbelievers such as Abu Jahl, Abu Lahab, and others confessed the Lordship of Allah, they did not believe in worshipping only Allah as the Lord of the universe. Allah says in the Quran:

“If you ask them who created them, they will surely say, ‘Allah’ (Surah Zukhruf:87)

The next step, therefore, after accepting and declaring Tawheed Rububiyah is establishment of Tawheed al-Uluhiyyah. This was the Message of all the Messengers. Shaikh Saleh ibn Fawzan al-Fawzan writes in Aqeedah at-Tawheed that “Tawheed ar-Rububiyah necessitates Tawheed al-Uluhiyah i.e., once we have declared Tawheed ar-Rububiyah and affirmed that there is no Creator, Provider or Controller of the Universe except Allah, we need to proclaim Tawheed al-Uluhiyah – i.e., no one deserves any form of worship except Allah, none is to be invoked and sought help from except Allah, none is to be relied upon except Allah, none is to be offered sacrifices and avowed to except Allah and no worship is performed except for Allah alone.’
Allah reminds us in the Quran:

“O mankind! Worship your Lord (Allah) Who created you and those who were before you so that you may become pious. Who has made the earth a resting place for you and the sky as a canopy and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshiped).” (Surah Al-Baqarah:21-22)

Allah thus ordered Tawheed al-Uluhiyah, which is His worship and He presented Tawheed ar-Rububiyah as a proof and reason for that. That is because we know that Allah created the sky and the earth and all that is between them; the blowing of the wind, sending down of the rain, the growing of the plants, the production of fruits which is the provision of the slaves. So it is not befitting for man to associate partners with Allah. Allah says in the Quran:

Say, ‘In Whose Hand is the sovereignty of everything (i.e. treasures of each and everything)? And He protects (all), while against Whom there is no protector, if you know.’ They will say, ‘(All that belongs) to Allah.’ Say, ‘How then are you deceived and turn away from the truth?” (Surah Al-Mu’minoon:84]
“Such is Allah, your Lord! None deserves worship but He, the Creator of all things. So worship Him (Alone).” (Surah Al-An’aam:102)

­Many similar verses can be found in the Quran where Allah has reminded us that He is the true ilah (the one who deserves to be worshipped) and that no one shares with Him this right (of being worshipped), be it an Angel or a Prophet. It is for this reason that Allah tells us that the call of all the Prophets from the first of them to the last of them was, “La ilaha illa Allah. (there is no ilah except Allah.)”

“Verily, We have sent among every nation, a Messenger (proclaiming), “Worship Allah (Alone), and avoid Taghoot (false deities).” (Surah An-Nahl:36)

So, therefore, if someone believes in the existence of Allah and believes in the Rububiyah of Allah but worships others alongside Allah then he is not a believer in Allah until he singles out Allah in His Uluhiyyah.

“That is because Allah, He is the Truth and what they (the polytheist) invoke besides Him, it is Batil (false).” (Surah Al-Hajj:62)

It is therefore unfortunate to see many who have been misguided from Tawheed al-Uluhiyyah and returned to the Deen of the Mushrikeen by worshiping the graves and tombs, venerating saints and associating with them attributes of Lordship. Again, let’s not forget that only Allah is worthy of worship and let’s be wary of any acts directed to others that may take the form of worship.
In his book “Tawheed First”, Sheikh Muhammad Al-Albanee clarified that to translate the verse “La Ilaha IllAllah” as “there is no god but God or Allah” is incorrect because it masks certain aspects of Tawheed. In his explanation about the importance of Tawheed and its relevance to all aspects of a Muslim’s life, he stated that this is important because in the days of Jahilyaah, although people understood the meaning of “La Ilaha IllAllah” (“there is no god worthy of worship except Allah”), yet they took partners with Allah and called upon others than Allah, and accordingly sought help from others, made vows to other than Allah and so on. So, the closest translation and interpretation for “La Ilaha IllAllah” should be “there is no deity worthy of worship except Allah.”
So, to summarize the concept of “Tawheed al-Uluhiyyah”, let’s not forget that as part of their beliefs, Muslims should believe what Allah has reminded the entire humanity, which is:

“Know, that indeed there is no god worthy of worship except Allah…” (Surah Muhammad:19)

Faith in Names and Attributes of Allah

The fourth aspect of a Muslim faith is to believe in both the names and attributes of Allah. This may seem a trivial issue to some but there are many so called philosophers and theologians amongst Muslims who have disputed the concept of names and attributes of Allah. For example, there are some who would say that “Allah is Samee (All-Hearing) without a Hearing, He is Baseer (All-Seeing) without sight.’ This was especially well-known in the Mu’tazilah Madhhab.
Allah says in the Quran:

“(all) the Most Beautiful Names belong to Allah, so call on Him by them,” (Surah al-A’raf:180)

Scholars have noted a notable difference between the names and attributes of Allah. The names of Allah refer to His essence. So, his names al-Qadeer (the Powerful), al-‘Aleem (The All-Knowing), al-‘Azeez (the Almighty), al-Hakeem (the Wise) – for example – all point to one Essence, which is the holy Essence of Allah. Shaykh al-Islam Ibn Taymiyah said: “we know that all the names agree in that they refer to the Essence of Allah. Even though they have different meanings, they are in agreement and are the same with regard to His Essence, different with regard to His Attributes.” [Majmoo‘ al-Fataawa, 3/59].
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said: “The names and attributes of Allah, may He be exalted, are names in that they refer to His Essence and they are attributes with regard to the meanings contained in these words. In the first regard they are the same because they refer to one Essence, namely Allah, may He be exalted and glorified, and in the second regard they are different because each one has a different meaning.
So al-Hayy (the Ever-Living), al-‘Aleem (the All-Knowing), al-Qadeer (the Powerful), as-Samee‘ (the All-Hearing), al-Baseer (the All-Seeing), ar-Rahmaan (the Most Merciful), ar-Raheem (the Most Compassionate), al-‘Azeez (the Almighty), al-Hakeem (the All Wise) are all names of one named entity, who is Allah, may He be exalted, but the meaning of al-Hayy (the Ever-Living) is different from the meaning of al-‘Aleem (the All-Knowing), and the meaning of al-‘Aleem (the All-Knowing) is different from the meaning of al-Qadeer (the Powerful), and so on.
When we consider the names and attributes of Allah, we should be wary of not equating that to any of the attributes of the creation. According to the scholars of sunnah, in affirming the names and attributes of Allah, we should be wary of the two great prohibitions, which are (1) Tamtheel (resembling Allah to His creation), and (2) Takyeef (asking how the Names and Attributes are). These two prohibitions are proven by the text (of the Quran and the Sunnah) and also by the intellect. Allah says in the Quran:

“There is nothing like unto Him.” (Surah ash-Shura:11)
“So put not forward similitude for Allah.” (Surah an-Nahl:74)
“Do you know of any who is similar to Him?” (Surah Maryam:65)

 The rational proof according to scholars is that the creator can never be like His creation and that the creation will be destroyed. As Allah says in the Quran:

“Whatsoever is on it (the earth) will perish. And the Face of your Lord full of Majesty and Honor will abide forever.” (Surah ar-Rahman:26-27)

To conclude, let’s remind ourselves that the Muslim faith requires affirmation of the existence of Allah as the God and supreme being of this universe, beliefs in the concepts of Tawheed Rububiyah (Lordship), Tawheed Uluhiyyah (Worship), and belief in Allah’s names and attributes (al-Asmaa was-Sifaat).