The State of Repentance.

Imam Ibn ul-Qayyim al Jawziyyah.

Description: The state of repentance, tawbah, is the submission to the will of Allah the Almighty. The servant who seeks the pleasure of Allah never abandons tawbah. He remains in that state of tawbah until his death. Whatever the the state of the situation, one would makes tawbah his constant quest of his servitude to his Creator. His need for tawbah overrides, and supersedes all other needs.

Allah says: "And turn to Allah altogether (tawbah), O you who believe so that you may succeed," (24:31)

The verse above is contained within a Madinan Surah (revealed after the migration to Madinah), in which Allah addresses the people of iman, who are the best of His creation. He calls upon them to make tawbah "turn in repentance" to Him after they had already believed, gone through hardships, trials of faith, executed patience, migrated and performed jihad. Allah then made success conditional on perfecting such tawbah, as the effect is often conditional on the cause. No one can hope for success, except: those who make tawbah.

Allah says: "And those who do not make tawbah are indeed the dzhalimun (wrongdoers)." (49:11)

Allah divides His servants into two categories only: the repentant and the wrongdoers. There is no third category.

Allah calls those who do not make tawbah, "dzhalimun" (wrongdoers and transgressors) and no one is more of a wrongdoer and a transgressor than a person who does not repent for his evil actions. This state is a result of a person's ignorance of his Lord and the rights due to Him, as well as, his own defects and the evil of his deeds.

The Prophet SAW is reported to have said: "O people, make tawbah to Allah. By Allah, I make tawbah to Him more than seventy times each day." (Bukhari)

His companions used to count for him in each congregation his saying one hundred times: "My Lord, forgive me and accept my repentance, for You are At-Tawwab (the One who accept repentance), Al-Ghafur (The Oft Forgiving)."

The Prophet SAW reported to have said: "No one will be rescued (on the Day of Judgment) by his deeds. They (his companions) asked even you Messenger of Allah? He said, even me, unless Allah would grant me His mercy and Grace."

May Allah's blessings and peace be upon His Messenger, the most knowledgeable among His creation of Him, His Rights, His Greatness and what servitude He deserves. He is the most knowledgeable of servitude and its requirements and the most committed in servitude to Allah.

The Starter (Fatihah) of Tawbah

Tawbah is the return of the servant to Allah the Exalted. It is also his turning away from the path of those with whom Allah prohibited and those who are astray. This returning cannot be done except by Allah's guidance to the Straight Path. The servant will not attain guidance except through Allah's help and the servant's submit through tawheed. Suratul-Fatihah explains this concept in the most complete and eloquent manner.

Whoever appreciates Surat-ul-Fatihah and gives it is right estimate, through knowledge, contemplation upon its facts and by living its directives, will realise that one cannot recite it, with the true recitation of a servant, unless one makes sincere tawbah. The perfect guidance to the Straight Path cannot be attained with the indifference to sins or the persistence on sins. Indifference to sins negates the knowledge of guidance. Persistent sinning negates the intention and the will of the servant. Thus, tawbah will not be valid except after one recognises the sins, admits to them and seeks to rid oneself of their evil consequences.

Seeking Refuge from Sin

The first aspect of tawbah, then, is to see how one was taken away from seeking the pleasure of Allah, by committing sins. Next, one has to recognize that Allah didn't safeguard him from sin. One should also ponder how happy one was while sinning and being persistent on the sin, while knowing with surety that Allah ever watches over whatever is done in the heavens or on the earth.

If the servant had sought refuge in Allah, he would not have gone away from the guidance of obedience: "And whoever holds firmly to Allah, then he is indeed guided to a Right Path." (3:101)

If one's holding onto Allah is firm, one would never be forsaken by Allah: "And hold firmly to Allah, He is your Mawla (Protector) and what an excellent Mawla and what an excellent Naser (Helper)." (22:78)

In other words, whenever we hold firm to Him, He will become our Protector and He will support us against our nafs (inclinations) and the Syaitan. These two enemies, the nafs and Satan, are the ones that do not leave the servant for even a moment. Their enmity is more harmful to the servant than the enemies from without. Attaining victory over such enemies is more difficult, and the servant's need for such a victory is far more important. The degree of help rendered to defeat these enemies is dependent upon the degree of our dependence and holding onto Allah. If we do not hold firmly to Allah, we will leave away and discard His protection. This is indeed the true loss. Allah could have aided us in staying away from sins, however, because we deserted Him, we were allowed to listen to any obey our nafs. If He wished to protect us, the sin would not have found a way to get to us.

When the servant becomes heedless of the consequences of sin, he finds pleasure when he satisfies unlawful desires. This pleasure in disobedience is evidence of his ignorance of the Greatness of the One of disobeys, and his ignorance of the evil consequences of sins and evil actions. His pleasure with sin has concealed all of this from his sight. In fact, his pleasure with sin is more harmful to him than perpetrating the sin itself. The believer can never have any pleasure from sin. He cannot have complete satisfaction with it. On the contrary, he would not even pursue it, except with grief in his heart. But the intoxication of the desires obscures one from feeling this remorse. When the heart becomes empty from such grief and one is happy with sin, then one should question his faith and weep for the death of his heart. If one were alive, he would be sad for the perpetration of any sin, big or small. The evil effects of sin, more times than not, go unnoticed in us and in our brothers and sisters in Islam.

Diligences in constant self-evaluation are necessary in leading away from sin and its destructive ends by focusing on the following:

1. The fear of dying and the hearafter before making tawbah.

2. Remorse about the good that was missed because of the disobedience of Allah.

3. Working seriously on the righteous deeds on regaining what has been missed.

If one becomes completely heedless then one becomes persistent, which means constant disobedience with the intention to perform the sin again and again. This by itself is another sin that could be far greater than the first. Part of the punishment for sin is that it leads to a greater sin, then another, and so on until it completely and certainly destroys the person if he does not repent.

Persistence on sin is another sin. Not attempting to rectify the sin means persistence on it and satisfaction with it. This is the sign of ruin. Worse than all of that, is the commission of sin in public when we are sure that Allah watches and sees everything from above His Throne. If we believe that Allah watches us, yet we proceed to commit sins publicly, this is a great contradiction. But if we don't believe that He watches us, then we are completely out of the realm of Islam.

There are two considerations for a sinner: lack of embarrassment from Allah knowing that Allah's sight watches over all, and lack of fear to go out of the deen. Therefore, one of the conditions of the acceptance of tawbah is that a person should firmly believe that Allah was watching and that He will always watch over him. He sees everything during the perpetration of sins.

The reality of tawbah is to return to Allah is not sound or complete without the knowledge of the Lord's names and attributes and their manifestations within Himself and in the world. The repenting servant should know that he was running away from his Lord, captured in the grip of his enemy. He didn't fall into the claws of his enemy except as a result of his ignorance of his Lord and his daring to go against Him. He should know how and when he became ignorant, and how and when he was captured. He should believe that tawbah requires great determination and complete awareness to rescue himself from the enemy and be able to return and run back, to his Lord Ar-Rahman Ar-Rahim. He should realise that returning to his Lord is actually turning away from the road of destruction, where his enemy had taken him. He should know the number of steps taken away from his Lord and the efforts and obstacles that he must strongly work on to get back to the Straight Path.

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Essence of Good Character

Description: Imam Al-Baihaqi in his book “The Seventy-Seven Branches of Faith” which wrote about the Good Character of the Prophet Muhammad which are of exemplary to Muslims.

Suppressing Anger, being Gentle and Humble.

Good Character includes suppressing one’s anger, and being gentle and humble. Allah the Almighty has said:

Surely, you are of tremendous nature, [68:4] and: Those who suppress their anger, and forgive other people – assuredly, Allah loves those who do good. [3:134

Bukhari and Muslim related that ‘Abdallah ibn ‘Amr, r.a said:

"The Messenger of Allah, SAW, was never immoderate or obscene. He used to say, ‘Among those who are most beloved to me are those who have the finest character.’"

They also narrated that The Prophet’s wife, ‘Aishah r.a said:

"Never was the Messenger of Allah SAW given the choice between two things without choosing the easier of them, as long as it entailed no sin. If it did entail sin, he was of all people the most remote from it. Never did he seek revenge for something done against him; but when the sanctity of Allah was challenged, he would take vengeance for His sake alone."

The meaning of good character is the inclination of the soul towards gentle and praiseworthy acts. This may take place in one’s personal actions for Allah Most Exalted, or in actions which involve other people. In the former case, the servants of Allah has an open and welcoming heart for His commandments and prohibitions, and does what He has imposed on him happily and easily, and abstains from the things which He has forbidden him with full contentment, and without the least dissatisfaction. He likes to perform optional good acts, and abstains from many permitted things for the sake of Allah Most High whenever he decides that to abstain in that way would be closer to perfect slave hood to Him. This he does with a contented heart, and without feeling any resentment or hardship.

When he deals with other people, he is most tolerant when claiming what is his right, and does not ask for anything which is not; but he discharges all the duties which he has towards others. When he falls ill no-one visits him, or when he gives a greeting it is not returned, or when he is a guest but not honoured, or intercedes it is not responded, or does good he is not thanked, or joins a group of people who do not make room for him to sit, or speaks and is not listened to, or when asks permission to enter, it is not granted it, or proposes to a woman, and is not allowed to marry her, or ask for more time to repay a debt, but is not given the time, or asks for it to be reduced, but is not permitted this, and all similar cases, he does not grow angry and or feel that he has been snubbed, or ignored; neither does he try to retaliate with the same treatment when able to do so. But instead tells him that he does not mind any of these things, and responds to each one of them with something which is better, and closer to goodness and piety, and is more praiseworthy and pleasing.

He remembers to carry out his duties to others just as he remembers their duties towards himself, so that when one of his Muslim brethren falls ill he visits him, if he is asked to intercede, he does so, if he is asked for a respite in repaying a debt he agrees, and if someone needs assistance he gives it, and if someone asks for favourable terms in a sale, he consents, all without looking to see how the other person had dealt with him in the past, and to find out how other people behave. Instead, he makes "what is better" the imam of his soul, and obeys it completely.

Good character may be something which a man is born with, or it may be acquired. However, it may only be acquired from someone who has it more firmly rooted in his nature than his own. It is well known that a man of sensible opinion can become even more sensible by keeping the company of intelligent and sensible people, and that a learned or a righteous man can learn even more by sitting with other people or learning or righteousness; therefore it cannot be denied that a man of beautiful character may acquire an even more beautiful character by being with people whose characters are superior to his own. May Allah Bless us Guidance and Hikmah!

Perfecting One's Character

Imam Ibn ul Qayyim al Jawziyyah in his book “The Magnificent Journey" wrote that The Prophet SAW used to make a number of supplications related to good character.

1. "O Allah, guide me to good character, none guides to good character but You..." [Muslim]

2. "O Allah, I seek refuge in you from bad character, deeds and desires." [At-Tirmidzi]

3. "O Allah, You perfectly created me, so perfect my character." [Ahmad]

4. "O Allah, I seek refuge in you from disability and laziness; from cowardice and avarice; from decrepitude and harshness; from negligence and impoverishment, from lowness and humiliation. And I seek refuge in You from poverty and disbelief; from sinfulness, disunity and hypocrisy; from notability and riyaa' (show off)..." [Ahmad, Malik, Bazaar, Haithami and ibn Abdul-Barr]

The followingl excerpt from "The Magnificent Journey" by ibn ul Qayyim explains three conditions needed to acquire good manners, meaning proper nature, controlling one's nafs and sound knowledge.

Three Conditions to Acquire Excellent Manners

This is one example of the excellent manners with which Allah SWT has equipped his Messenger SAW. He described him :

"Verily, You [Muhammad] are on an exalted standard on character." [68:4]

‘Aishah described him: "His character was just [a reflection of] the Qur'an." [Muslim, Abu Dawud, Ahmad]

Such excellent character cannot be attained without three conditions:

1. The foundation must be good. In one has a rough and dry nature, it will be hard for him to submit to this [excellence of character] through knowledge, will, or practice. On the other hand, a mild and smooth nature will be ready and willing to receive the plowing and the seeds [to prepare it for character excellence].

2. The soul must be strong and capable of conquering calls of laziness, transgression, and desire. Those matters contradict perfection, and souls which cannot defeat them will always be defeated and conquered.

3. [One must possess] a discerning knowledge of the truth of matters, enabling one to put them in the rightful position, and to distinguish between flash and cancer - between glass and jewels.

If these three qualities are present in a man, and Allah's facilitation helps him, then he will be among those whom the best (Husna) has been decreed and for whom Allah's care has been secured.

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The Existence of Paradise and Hell

Some reasons for the existence of Paradise and Hell.

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

Prophet Muhammad, (sallallāhu 'alayhi wa sallam) who passed away in 632AD, related:

“This world is a prison for the believer, but for the disbeliever it is a Paradise. While for the disbeliever, the Hereafter will be a prison, but for the believer, it will be his Paradise.” 

[Recorded by Al-Bukhari]

Once, in the early period of Islām, a poor Christian ensued upon one of the great scholars of Islām, who was at the time mounted upon a fine horse and clad in fine garments. The Christian recited to the well-to-do Muslim the hadith quoted above, before remarking: “Yet I stand before you a non-Muslim, poor and destitute in this world, while you are a Muslim, rich and prosperous.” The scholar of Islām replied: “Indeed so. But if you knew the reality of what might await you (of eternal punishment) in the Hereafter, you would consider yourself now to be in Paradise by comparison. And if you knew the reality of what might await me (of eternal bliss) in the Hereafter, you would consider me now to be in prison by comparison.”

Thus, it is from the great mercy and justice of God that he created Heaven and Hell. Knowledge of the Hellfire serves to dissuade man from wrong-doing while a glimpse into the treasures of Paradise incites him towards good deeds and righteousness. Those who deny their Lord, work evil and are unrepentant will enter Hell: a place of real pain and suffering. While the reward for righteousness is the place of unimaginable physical beauty and perfection that is His Paradise.

Often, people testify to the goodness of their own souls by claiming that any good they do is purely and solely out of a genuine love of God or to live by a universal moral and virtuous code, and for that, they do not need any sticks or carrots. But when God speaks to man in the Qurān, He does so knowing the fickleness of his soul. The delights of Paradise are real, physical, tangible delights. Man can begin to appreciate just how desirable the perfect, abundant and unending food, clothing and homes of Paradise can be precisely because he is aware of how satisfying and sweet those things can be in this present reality.

“Beautified for men is the love of things they covet: women, children, hoards of gold and silver, branded beautiful horses, cattle and well-tilled land. Such is the pleasure of the present life; but with Allah is the excellent return (to Paradise).”
 

(Āli-‘Imran, 3:14)

Likewise, man can begin to appreciate just how tortuous and terrifying Hellfire and its furnishings could be precisely because he is aware of how awful a burning by fire can be in this world. So, the journey of the soul after death, as described to us in vivid detail by God and His Prophet, Muhammad, (sallallāhu 'alayhi wa sallam) , should and must serve as nothing but an incentive to what all of humanity surely and truly recognizes as its noble purpose: the worship and service of its Creator in selfless love, awe and gratitude. After all, Allāh Says:

“…they were not commanded except that they should worship Allah (alone), being sincere to the upright religion (of Islam).” 

(Al-Baiyinah, 98:5)

But, as for those many multitudes amongst mankind who, throughout the ages, neglect their moral duty to their Lord God and their fellow man, let then not forget that:

“Every soul will taste death, and you will only be given your [full] compensation on the Day of Resurrection. So whoever is drawn away from the Fire and admitted to Paradise, it is indeed he who has succeeded. And what is the life of this world except the enjoyment of delusion.” 

(Āli-‘Imran 3:185)

Allah Almighty Knows Best

[Via IslamReligion]

Belief in Divine Decree

Description: The often misconceived Belief in Predestination, and the relationship between God’s eternal Knowledge and Ability to human deed and destiny.


The Sixth and Last Article Of Islamic Faith is belief in divine decree which means that everything good or bad, all moments of happiness or sorrow, pleasure or pain, come from Allah Almighty.

First, God’s Foreknowledge Is Infallible.

God is not indifferent to this world or its people. He is Wise and Loving, but this should not make us fatalists, throwing up our hands and saying, ‘what’s the point of making any effort?’ God’s foreknowledge does not compromise human responsibility. God holds us accountable for what we can do, what is within our capability, but He does not hold us accountable for things we cannot do. He is Just and, as He has given us only limited responsibility, judges us accordingly. We should think, plan and make the right choices, but, if sometimes things do not turn out the way we want, we need not lose hope or get depressed. We should pray to God and try again. If in the end we still do not achieve what we wanted, we should know we have tried our best and are not responsible for the results.

God knows what the creatures will do, encompassing everything by His knowledge. He knows all that exists, in entirety and totality, by virtue of His eternal foreknowledge.

“Truly, nothing is hidden from God, in the earth or in the heavens.” [Surah Ali-‘Imran, 3:5]

Whoever refuses this denies God’s perfection, because the opposite of knowledge is either ignorance or forgetfulness. It would mean God would have been mistaken in his foreknowledge of future events; He would no longer be omniscient. Both are deficiencies which God is free of.

Second, God Has Recorded Everything.

God has recorded everything that will occur until the Day of Judgment in the Preserved Tablet [al-Lauh al-Mahfuz ]. The life spans of all human beings are written and the amount of their sustenance apportioned. Everything that is created or occurs in the universe is according to what is recorded there. God has said:

“Did you not know that God knows (all) that is in the heavens and the earth? It is [all] in a record. Surely that is easy for God.” [Surah Al-Hajj, 22:70]

Third, Whatever God Wills To Happen Happens.

Whatever God wills to happen happens; Whatever God does not will does not happen. Nothing occurs in the heavens or on earth without the Will of God.

Fourth, God is the Creator of Everything.

“He has created everything, and has ordained for it a measure.” [Surah Al-Furqan, 25:2]

In Islamic doctrine every human act both in material and spiritual life is predestined, yet it is incorrect to believe the action of fate is blind, arbitrary, and relentless. Without denying divine interference in human affairs, human liberty is kept intact. It does not discount the principle of man’s moral freedom and responsibility. All is known, but freedom is also granted.

Man is not a helpless creature borne along by destiny. Rather, each person is responsible for his acts. Lethargic nations and individuals indolent to ordinary affairs of life are to blame themselves, not God. Man is bound to obey the moral law; and he will receive merited punishment or reward as he violates or observes that law. However, if such is so, man must have within his power the ability to break or keep the law. God would not hold us responsible for something unless we were capable of doing it:

“God does not burden any human being with more than he is well able to bear.” [Surah Al-Baqarah, 2:285]

Belief in divine decree strengthens one’s belief in God. A person realizes that God alone controls everything, so he trusts and relies on Him. Even though a person tries his best, at the same time he relies on God for the final outcome. His hard work or intelligence does not make him arrogant, for God is the source of all that comes his way.

Finally, a person attains peace of mind in the realization that God is the Wise and His Actions are dictated by wisdom. Things don’t happen without a purpose. If something reached him, he realizes it could never have escaped him. If something misses him, he realizes it was never meant to be. A man achieves an inner peace, inwardly at rest with this realization.


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Six Articles Of Islamic Faith: 1. Belief in God 2. Belief in the Angels 3. Belief in the Prophets 4. Belief in the Scriptures 5. Belief in Life after Death 6. Belief in the Divine Decree

Belief in Life after Death.

Description: The importance of the belief in the Afterlife, as well as a glimpse of what awaits one in the grave, on the Day of Judgment, and at the Final End.

The Belief in Life after Death is the Fifth Article of Islamic Faith.

Almost everyone is scared of dying and rightly so. The uncertainty of what lies beyond is frightening. It may be that of all religions, Islam, provides the most graphic details of what comes after death and lies beyond. Islam views death to be a natural threshold to the next stage of existence.

Islamic doctrine holds that human existence continues after the death of the human body in the form of spiritual and physical resurrection. There is a direct relation between conduct on earth and the life beyond. The afterlife will be one of rewards and punishments which is commensurate with earthily conduct. A Day will come when God will resurrect and gather the first and the last of His creation and judge everyone justly. People will enter their final abode, Hell or Paradise. Faith in life after death urges us to do right and to stay away from sin. In this life we sometimes see the pious suffer and the impious enjoy. All shall be judged one day and justice will be served.

Faith in life after death is one of the six fundamental beliefs required of a Muslim to complete his faith. Rejecting it renders all other beliefs meaningless. Think of a child who does not put his hand in fire. He does not do so because he is sure it will burn. When it comes to doing school work, the same child may feel lazy because he does not quite understand what a sound education will do for his future. Now, think of a man who does not believe in the Day of Judgment. Would he consider belief in God and a life driven by his belief in God to be of any consequence? To him, neither obedience to God is of use, nor is disobedience of any harm. How, then, can he live a God-conscious life? What incentive would he have to suffer the trials of life with patience and avoid overindulgence in worldly pleasures? And if a man does not follow the way of God, then what use is his belief in God, if he has any? The acceptance or rejection of life after death is perhaps the greatest factor in determining the course of an individual’s life.

The dead have a continued and conscious existence of a kind in the grave. Muslims believe that, upon dieing, a person enters an intermediate phase of life between death and resurrection. Many events take place in this new “world”, such as the “trial” of the grave, where everyone will be questioned by angels about their religion, prophet, and Lord. The grave is a garden of paradise or a pit of hell; angels of mercy visit the souls of believers and angels of punishment come for the unbelievers.

Resurrection will be preceded by the end of the world. God will command a magnificent angel to blow the Horn. At its first blowing, all the inhabitants of the heavens and the earth will fall unconscious, except those spared by God. The earth will be flattened, the mountains turned into dust, the sky will crack, planets will be dispersed, and the graves overturned.

People will be resurrected into their original physical bodies from their graves, thereby entering the third and final phase of life. The Horn will blow again upon which people will rise up from their graves, resurrected!

God will gather all humans, believers and the impious, jinns, demons, even wild animals. It will be a universal gathering. The angels will drive all human beings naked, uncircumcised, and bare-footed to the Great Plain of Gathering. People will stand in wait for judgment and humanity will sweat in agony. The righteous will be sheltered under the shade of God’s Magnificent Throne.

When the condition becomes unbearable, people will request the prophets and the messengers to intercede with God on their behalf to save them from distress.

The balances will be set and the deeds of men will be weighed. Disclosure of the Records of the deeds performed in this life will follow. The one who will receive his record in his right hand will have an easy reckoning. He will happily return to his family. However, the person who will receive his record in his left hand would wish he were dead as he will be thrown into the Fire. He will be full of regrets and will wish that he were not handed his Record or he had not known it.

Then God will judge His creation. They will be reminded and informed of their good deeds and sins. The faithful will acknowledge their failings and be forgiven. The disbelievers will have no good deeds to declare because an unbeliever is rewarded for them in this life. Some scholars are of the opinion that the punishment of an unbeliever may be reduced in lieu of his good deeds, except the punishment of the great sin of disbelief.

The Sirat is a bridge that will be established over Hell extending to Paradise. Anyone who is steadfast on God’s religion in this life will find it easy to pass it.

Paradise and Hell will be the final dwelling places for the faithful and the damned after the Last Judgment. They are real and eternal. The bliss of the people of Paradise shall never end and the punishment of unbelievers condemned to Hell shall never cease. Unlike a pass-fail system in some other belief-systems, the Islamic view is more sophisticated and conveys a higher level of divine justice. This can be seen in two ways. First, some believers may suffer in Hell for unrepeated, cardinal sins. Second, both Paradise and Hell have levels.

Paradise is the eternal garden of physical pleasures and spiritual delights. Suffering will be absent and bodily desires will be satisfied. All wishes will be met. Palaces, servants, riches, streams of wine, milk and honey, pleasant fragrances, soothing voices, pure partners for intimacy; a person will never get bored or have enough!

The greatest bliss, though, will be the vision of their Lord of which the unbelievers will be deprived.

Hell is an infernal place of punishment for unbelievers and purification for sinful believers. Torture and punishment: for the body and the soul: burning by fire, boiling water to drink, scalding food to eat, chains, and choking columns of fire. Unbelievers will be eternally damned to it, whereas sinful believers will eventually be taken out of Hell and enter Paradise.

Paradise is for those who worshipped God alone, believed and followed their prophet, and lived moral lives according to the teachings of scripture.

Hell will be the final dwelling place of those who denied God, worshipped other beings besides God, rejected the call of the prophets, and lead sinful, unrepentant lives.

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Six Articles Of Islamic Faith: 1. Belief in God 2. Belief in the Angels 3. Belief in the Prophets 4. Belief in the Scriptures5. Belief in life after Death 6. Belief in the Divine Decree

Belief in the Scriptures

Description: Reasons for Allah The Almighty revealed His message in the form of scriptures, and a brief on the two of the Scriptures of God: the Bible, and the Quran.


Belief in the Scriptures revealed by God is the Fourth Article Of Islamic Faith.

There are four main reasons for the revelation of scriptures to the mankind :

1. The scripture revealed to a prophet is a point of reference to learn the religion and obligations towards God and fellow human beings. God reveals Himself and explains the purpose of human creation through revealed scriptures.

2. By referring to it, 'disputes and differences between its followers in matter of religious belief and practice or in matters of social practice could be settled.

3. The scriptures are meant to keep the religion safe from corruption and deterioration, at least for some time after the death of the prophet. At the present time, the Quran revealed to our Prophet Muhammad, SAW, is the only scripture to remain safe from corruption.

4. It is God’s proof against human beings. They are not allowed to oppose or overstep it.

A Muslim firmly believes that divinely revealed books were actually revealed by the Compassionate God to His prophets to guide mankind. The Quran is not the only spoken Word of God, but God also spoke to prophets before Prophet Muhammad SAW.

“…and to Moses God spoke directly.” [ Surah An-Nisa, 4:164]

God describes true believers are those who:

“…believe in what has been sent down to you [Muhammad] and what has been sent down before you.” [ Surah Al-Baqarah, 2:4)

The most important and central message of all scriptures was to worship God and God alone.

“And we sent never a prophet before you except that we revealed to him, saying, ‘there is no God but I, so worship Me.’” [ Surah An-Anbiya’, 21:25]

Islam is more inclusive in the holy revelations it affirms than any other heavenly religion in its present form.

Muslims uphold and respect the following scriptures:

i. The Quran itself, revealed to the Prophet Muhammad SAW.

ii. The Torah [Tawrah in Arabic] revealed to the Prophet Moses [different from the Old Testament read today].

iii. The Gospel [Injil in Arabic] revealed to Prophet Jesus [different from the New Testament read in churches today].

iv. The Psalms [Zabur in Arabic] of Dawud [David].

v. The Scrolls [Suhuf in Arabic] of Moses and Abraham.

Third, Muslims believe whatever is true in them and has neither been altered or deliberately misconstrued.

Fourth, Islam affirms that God revealed the Quran as a witness over the previous scriptures and confirmation of them, because He says therein:

“And We have sent down to you [O Muhammad] the Book [the Quran] in truth, confirming the scripture that came before it and trustworthy in highness and a witness over it [the collection of old scriptures]” [Surah Al-Maedah, 5:48]

Meaning the Quran confirms whatever is true in previous scriptures and rejects whatever alterations and changes human hands have made to them.

Original Scriptures and the Bible

We must distinguish between two matters: the original Torah, Gospel, and Psalms and the present day Bible. The originals were God’s revelation, but the present day Bible does not have the exact original scripture.

No divine scripture exists today in the original language it was revealed in, except the Quran. The Bible was not revealed in English. Different books of today’s Bible are at best tertiary translations and different versions exist. These multiple translations were done by people whose knowledge, skill, or honesty is not known. As a result, some bibles are larger than others and have contradictions and internal inconsistencies! No originals exist. The Quran, on the other hand, is the only scripture in existence today in its original language and words. Not one letter of the Quran has been changed since its revelation. It is internally consistent with no contradictions. It is today as it was revealed 1400 years ago, transmitted by a rock-solid tradition of memorization and writing. Unlike other sacred texts, the entire Quran has been memorized by almost every Islamic scholar and hundreds of thousands of ordinary Muslims, generation after generation!
The previous scriptures essentially consist of:

i. Stories of man’s creation and earlier nations, prophesies of what was to come like signs before the Judgment Day, appearance of new prophets, and other news.

The stories, prophecies, and news in the Bible read in churches and synagogues today are partly true and partly false. These books consist of some translated fragments of the original scripture revealed by God, words of some prophets, mixed with explanations of scholars, errors of scribes, and outright malicious insertions and deletions. Quran, the final and trustworthy scripture, helps us sort out fact from fiction. For a Muslim, it is the criterion to judge the truth from the falsehood in these stories. For example, the Bible still contains some clear passages pointing to God’s unity.[1] Also, some prophecies regarding the Prophet Muhammad are found in the Bible as well.[2] Yet, there are passages, even whole books, almost entirely recognized to be forgeries and the handiwork of men.[3]

ii. Law and rulings, the allowed and prohibited, like the Law of Moses.

If we were to assume the law, that is the lawful and the prohibited, contained in the previous books did not suffer corruption, the Quran still abrogates those rulings, it cancels the old law which was suitable for its time and is no longer applicable today. For example, the old laws pertaining to diet, ritual prayer, fasting, inheritance, marriage and divorce have been cancelled [or, in many cases, reaffirmed] by the Islamic Law.

The Holy Quran.

The Quran is different from other scriptures in the following respects:

1. The Quran is miraculous and inimitable. Nothing similar to it can be produced by human beings.

2. After the Quran, no more scriptures will be revealed by God. Just as the Prophet Muhammad is the last prophet, the Quran is the last scripture.

3. God has taken it upon Himself to protect the Quran from alteration, to safeguard it from corruption, and to preserve it from distortion. On the other hand, previous scriptures suffered alteration and distortion and do not remain in their originally revealed form.

4. The Quran, for one, confirms early scriptures and, for another, is a trustworthy witness over them.

5. The Quran abrogates them, meaning it cancels the rulings of the previous scriptures and renders them inapplicable. The Law of the old scriptures is no longer applicable; the previous rulings have been abrogated with the new Law of Islam.


Footnotes:

[1] For example the declaration of Moses: “Hear, O Israel The Lord our God is one Lord” (Deuteronomy 6:4) and the announcement of Jesus: “...The first of all the commandments is, Hear, O Israel; the Lord our God is one Lord.” (Mark 12:29).
[2] Refer to (Deuteronomy 18:18), (Deuteronomy 33:1-2), (Isaiah 28:11), (Isaiah 42:1-13), (Habakkuk 3:3), (John 16:13), (John 1:19-21), (Matthew 21:42-43), and more.
[3] For example, refer to books of the Apocrypha.

®IslamReligion

Six Articles Of Islamic Faith: 1. Belief in God 2. Belief in the Angels 3. Belief in the Prophets 4. Belief in the Scriptures 5. Belief in life after Death 6. Belief in the Divine Decree

Belief in the Angels

Description: Believing in angel is the Second of the Six Pillars of Belief in Islam. In the Islamic doctrine, they are real created beings, but are generally hidden from our senses. They all submit to God and carry out His commands.

By Banu Salleh.

The Reality of Angels

In the Islamic doctrine, the Angels are real created beings that will eventually suffer death, but are generally hidden from our senses. They are not divine or semi-divine, and they are not God’s associates running different districts of the universe. Also, they are not objects to be worshipped or prayed to, as they do not deliver our prayers to God. They all submit to God and carry out His commands. In the Islamic worldview, there are no fallen angels: they are not divided into ‘good’ and ‘evil’ angels. Human beings do not become angels after death. Satan is not a fallen angel, but is one of the jinn, a creation of God parallel to human beings and angels.

The angels have been present throughout all the stages of our creation, performing some duty entrusted to them but Allah SWT. When we were in our mothers' wombs, an angel was there, breathing a soul into us. They are there everyday reporting to Allah of our deeds. They are there every second recording what we whisper and speak. When the time of our death comes, they are ready to take our souls. When the Day of Judgement commences, an angel will blow the Horn that will mark the commencement of the Day of Judgement. Every Muslim must believe in angels. It is the Second of the Six Pillars of the Belief of Islam. The Quran says:

"…Whoever disbelieves in Allah, His angels, His books, His messengers, and the Last Day has certainly gone far astray." [Surah An-Nisa: 4:136].

Angel Jibril came to the Prophet SAW and enquired him regarding Iman [belief], and Ihsan [sincere and true faith in Allah], the Messenger of Allah SAW said: "Iman is to believe in Allah, His angels, His books, His messengers, the Last Day, and to believe in the Divine decree, [both] the good and the bad thereof." [Muslim]

Created From Light.

Angels were created from light before the creation of human beings, and thus their graphic or symbolic representation in Islamic art is rare. Nevertheless, they are generally beautiful beings with wings as described in Muslim scripture.

The Prophet SAW said: "The angels were created from Nur [light], the jinn were created from fire and man was created from what has been described to you."

Angels are honorable servants of Allah; they obey Him and execute His commands. Allah describes them as: "They do not disobey Allah in what He commands them but do what they are commanded." [Surah At-Tahrim, 66:6]

Angels form different cosmic hierarchies and orders in the sense that they are of different size, status, and merit.

The Number of Angels

How many angels there are? Only God knows. The Much-Frequented House is a sacred heavenly sanctuary above the Ka’abah, the black cube in the city of Makkah. Every day seventy thousand angels visit it and leave, never returning to it again, followed by another group. [Sahih Al-Bukhari ]

The angels are a grandiose creation of God, varying in numbers, roles, and abilities. God is in no need of these creatures, but having knowledge and belief in them adds to the awe that one feels towards God, in that He is able to create as He wishes, for indeed the magnificence of His creation is a proof of the magnificence of the Creator.

They do not eat or drink; they are characterised by neither feminine nor masculine attributes, and they never tire. Some spend their entire existence in Ruku’ [bowing] and others in Sujud [prostration]. “They do not celebrate His praises night and day, nor do they ever slacken.” [Surah Al-Anbiya’, 21:20].

When Judgement will be called, they will raise their heads and say: 'Glory is to You, our Lord! We did not worship You in a way befitting Your Majesty.' They are a creation of Allah, a creation that took place before the creation of our father Adam.

Names and Tasks

Muslims believe in specific angels mentioned in the Islamic sources like Jibril [Gabriel], Mikail [Michael], Israfil, Malik, the guard over Hell, and others. Of these, only Gabriel and Michael are mentioned in the Bible. Allah created them to worship Him, and only Allah knows how many of them. Among them are:

1. Jibril [Gabriel], the greatest of them all, who is charged with delivering Divine revelations to the Prophets and Messengers of Allah, may Allah praise them. Prophet Muhammad SAW actually saw him in his original form.

2. The attendants of God’s Throne are among the greatest angels. They love the believers and beseech God to forgive them their sins. They carry the Throne of God, about whom the Prophet Muhammad SAW said: “I have been given permission to speak about one of the angels of God who carry the Throne. The distance between his ear-lobes and his shoulders is equivalent to a seven-hundred-year journey.” [Abu Dawud]

3. Michael is responsible for rain, directing it wherever God wishes. He has helpers who assist him by the command of his Lord; they direct the winds and clouds, as God wills.

4. The angel of death, who is charged with extracting human souls, “Say: the Angel of Death, put in charge of you, will [duly] take your souls, then shall you be brought back to your Lord.” [ Surah As-Sajada, 32:11]

5. The keepers of Paradise and the nineteen ‘guards’ of Hell whose leader is named ‘Malik.’

6. Israfil is responsible for blowing the Horn, which will be blown at the onset of the Day of Judgment.

7. Then there are guardian angels responsible for protecting the believer throughout his life, at home or traveling, asleep or awake.

8. Others are responsible for recording the deeds of mans and utterances, good and bad. These are known as the “honorable scribes.”

9. Munkar and Nakier are responsible for testing people in the grave.

10. There are also angels responsible for breathing the soul into the fetus and writing down its provisions, life-span, actions, and whether it will be wretched or happy.

11. Some angels are roamers, traveling around the world in search of gatherings where God is remembered.

12. There are also angels constituting God’s heavenly army, standing in rows, they never get tired or sit down, and others who bow or prostrate, and never raise their heads, always worshipping God.

Attributes And Abilities Of Angels

The angels possess great powers given to them by God. They can take on different forms. Angels have the ability to take human forms in some circumstances involving common people. The Muslim scripture describes how at the moment of Jesus’ conception, God sent Gabriel to Mary in the form of a man: “…Then We sent to her Our angel, and he appeared before her as a man in all respects.” [ Surah Maryam, 19:17]

Angels also visited Abraham in human form. Similarly, angels came to Lot to deliver him from danger in the form of handsome, young men. Gabriel used to visit Prophet Muhammad in different forms. Sometimes, he would appear in the form of one of his handsome disciples, and sometimes in the form of a desert Bedouin. Gabriel is God’s heavenly messenger to mankind. He would convey the revelation from God to His human messengers. God says: “Say: whoever is an enemy to Gabriel - for he brings down the [revelation] to your heart by God’s will...?” [Surah Al-Baqarah, 2:97]

The Messenger of Allah SAW told us about their characteristics and duties. Amongst these characteristics are the following:

Firstly: They are huge in size. The Prophet SAW said: "I saw Jibril in the fashion that he was originally created in. He had six-hundred wings, with each wing filling the entire horizon, as far as the eye can see." This event was mentioned in the Qur’an where Allah says what means: "And he [Muhammad] has already seen him [Jibril] in the clear horizon [to the east]." [Surah At-Takwir, 81-23]

Secondly: They have the ability to change their shape, as we know in the story of Mariam, [may Allah praise upon her], and in this Hadith of Jibril when all the Companions saw him wearing an intensely white garment and having intensely black hair.

Thirdly: They live in the heavens; from there they descend to carry out their appointed duties. Allah the Exalted says: The heavens are almost rent asunder from above them [by His Glory]: and the angels celebrate the Praises of their Lord, and pray for forgiveness for all beings on earth: behold! Verily Allah is He, the Oft-Forgiving, Most Merciful. [Surah Ash-Shura, 42:5]

They Are Honorable And Obedient To Allah

Almighty Allah has described the angels as being honorable and obedient:

"[The Quran being Carried] by the hands of messengers [angels] noble and dutiful." [Surah Abasa, 80:15-16] Meaning, the Quran is in the hands of scribes, i.e., the angels, because they are the emissaries of Allah to His Messengers and Prophets, May Allah Praise them. Allah has described these angels as being "honorable and obedient"; He has created them honorable, good and noble. Their actions are obedient, pure and perfect. Hence the one who learns the Quran by heart should be one whose actions and words are proper and correct.

The Messenger of Allah SAW said:

"The one, who reads the Quran and recites it perfectly will be with the honorable scribes [angels] and the one who reads the Quran and tries his best, and it is hard for him, will have his reward doubled." [Al-Bukhari]

They Are Modest

Among the attributes of the angels mentioned by the Messenger SAW is their modesty.

'Aishah said that the Messenger of Allah SAW was lying down in his house with his thigh or his shin uncovered. Abu Bakar As-Siddiq asked for permission to come in, and he let him in and spoke with him whilst he was in that state. Then ‘Umar Al-Khattab asked for permission to come in, and he let him in and spoke with him whilst he was in that state.

Then 'Uthman bin ‘Affan asked for permission to come in, and the Messenger sat up and rearranged his garment, then he let him come in and spoke with him.

When he left, ‘'Aishah asked [the Prophet]: "Abu Bakar came in, and you did not stir or pay too much attention. Then 'Umar came in, and you did not stir or pay too much attention. Then `Uthman came in, and you sat up and fixed your garment? “He said: "How could I not feel shy of a man of whom the angels feel shy?" [Muslim]

The phrase "you did not stir" means you did not welcome him warmly.

Khadijah said to the Prophet SAW: "… O! cousin, can you inform me the next time your companion [ Jibril] comes to you?" He said: "Indeed". She said: "Tell me if he comes." Later, when the Prophet SAW was with her once, Jibril came to him. Seeing him, the Prophet SAW said to Khadijah: "O Khadijah, here comes Jibril." She said: "Do you see him now?" He answered in the affirmative. She said: "Come and sit on my right side." The Prophet SAW came and sat on her right side. Then she said: "Do you see him now?" the Prophet SAW said: "Yes". Then she asked the Prophet SAW to sit in her lap. When he did, she asked him: "Do you still see him?" He again said: "Yes." Then she uncovered her head while the Prophet SAW was still sitting in her lap and said: "Do you still see him?" He said: "No" She said: "He is not a devil; he is nothing but an angel …" [Al-Baihaqi]

That fact that Jibril disappeared when Khadijah uncovered her head shows that angels are modest and reserved.

They Are Able To Take On Different Forms

Almighty Allah has given the angels the ability to take on forms different from their own. Allah sent Jibril l [Gabriel] to Maryam [Mary] in human form, as stated in Quran:

"And mention, [O Muhammad], in the Book [the story of] Maryam [Mary], when she withdrew from her family to a place toward the east. And she took, in seclusion from them, a screen. Then we sent to her Our Angel [i.e. Jibril], and he represented himself to her as a well-proportioned man. She said, “Indeed, I seek refuge in the Most Merciful from you, [so leave me], if you should be fearing of Allah.” He said, “I am only the messenger of your Lord to give you [news of] a pure boy [i.e. Son].'" [Surah Maryam, 19:16-19]

The angels came to Ibrahim [Abraham] in human form, and he did not know that they were angels until they told him who they really were, as stated in the verses:

"And certainly did Our messengers [angels] come to Prophet Ibrahim [Abraham] with glad tidings; they said, “Peace.” He said, “Peace,” and did not delay in bringing [them] a roasted calf. But when he saw their hands not reaching for it, he distrusted them and felt from them apprehension. They said: “Fear not. We have been sent to the people of Lot.” [Surah Hud, 11:70]

The angels came to the Prophet Lot in the form of young men with handsome faces and he was grieved on account of them and feared that they may be harmed by his people, for they were an evil people who committed evil actions, and they used to commit sodomy. Almighty Allah Says:

"And when our messengers, [the angels], came to Lot, he was anguished for them and felt for them great discomfort and said, “this is a trying day.'" [Surah Hud, 11:77]

Ibn Kathir said: "The angels appeared to him [Prophet Lot] in the form of handsome young men as a test and a trial, so that proof might be established against the people of Lot, and Allah might seize them with a mighty punishment." [Al-Bidayah-wan-Nihayah, 1/43]

Jibril used to come to the Messenger in different forms. Sometimes he came in the form of Duhyah Ibn Khalifah Al-Kalbi [a companion who was of handsome appearance], and sometimes in the form of a Bedouin. Many of the Prophet's companions saw him when he came in that form.

The Angels And Human Beings.

1. The Angels And Adam.

When Allah, the Most Exalted, wanted to create Adam He informed His angels of that. They asked Him the reason behind that, because they knew that the sons of Adam would cause corruption and shed blood, and they would disobey Allah and disbelieve in Him. He told them that there were reasons for the creation of Adam which they did not know. Allah Says : "And [say, O Muhammad], when your Lord said to the angels, “Indeed, I will make upon the earth a successive authority.” They said, “Will You place upon it one that causes corruption therein and sheds blood, while we declare Your praise and sanctify You?” He [Allah] said, “Indeed, I know that which you do not know.” [Surah Al-Baqarah, 2:30]

a. The Angels Prostrated To Adam When He Was Created.

Allah commanded His angels to prostrate to Adam when He had completed his creation and breathed His soul into him, saying: "[So mention] when your Lord said to the angels: “Indeed, I am going to create a human being from clay. So when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration.” [Surah Sad, 38:71-72]

They responded to the command, except for the Satan, as stated in the Quran: "So the angels prostrated — all of them entirely. Except Satan; he was arrogant and became among the disbelievers." [Surah Sad, 38:73-74]

b. The Angels Taught Adam.

It is narrated that Abu Hurairah said: The Messenger of Allah SAW said: "Allah created Adam in his image (i.e. without progressing through the stages of a normal human, starting from a sperm until the completion of his human formation), and he (Adam) was sixty cubits tall. When Allah had created him, Allah said: 'Go and greet them - a group of angels who were sitting - and listen to how they respond, for that would be your greeting and the greeting of your descendents.' So he said, 'As-Salamu 'Alaikum,' and they said, 'As-Salamu 'Alaika wa rahmat-Allahi’. So they added the words wa rahmat-Allah." [Al-Bukhari]

c. The Angels Washed Adam When He Died.

When Adam AS died, his children did not know what they should do with his body, so the angels taught them. Ubai Ibn Ka’ab narrated that the Prophet SAW said: "When Adam, died, the angels washed his body with water an odd number of times, then they buried him in a grave with a niche [slot], and said: This is the way of the sons of Adam." [Al-Hakim and At-Tabrani]

It is narrated in an authentic narration that the angels washed Hanthalah Ibn Abu ‘Amir who was martyred in the battle of Uhud. The Messenger SAW said to his companions after Hanthalah was killed: "The angels are washing your companion" – meaning Hanthalah. The companions asked his wife, and she said that he had gone out when he heard the call to Jihad, and he was in a state of ritual impurity following marital relations. The Messenger of Allah SAW said: "That is why the angels washed his body." [Al-Hakim and Al-Baihaqi]

2. The Angels And The Sons Of Adam.

The relationship between the angels and the descendents of Adam is very strong. They are there when a person is created; they guard him or her after they emerged into this world. They bring the revelation from Allah and they watch over people's actions and behaviour. They bring a person's soul forth from his body when his appointed time (of death) comes.

a. Their Role In The Creation Of Man.

Abu Dhar said: "I heard the Messenger of Allah SAW said: ‘When forty-two nights are passed, Allah sends an angel to the nutfah [embryo] and he gives it shape, forming its hearing and sight, its skin, flesh and bones. Then he says: ‘O Lord, male or female?' Then your Lord decrees whatever He wills and the angel write it down.'" [Muslim]

It is narrated that Ibn Mas’ud said: "The Messenger of Allah SAW who is the most truthful one, told us:

"Each one of you comes together in mother's womb for forty days, and then becomes an 'Alaqah [clot] for a similar period of time. Then he becomes a Mudhghah [chewed lump of flesh] for a similar length of time. Then Allah sends an angel to him, who is commanded with four things. It is said to him: Write down his deeds, his provision, and whether he is doomed [destined for Hell] or blessed [destined for Paradise]. Then the soul is breathed into him.'" [Al-Bukhari]

The Prophet SAW also said: "Allah has appointed an angel over the womb, and he [the angel] says, 'O Lord, a Nutfah [embryo from the mixed discharge of male and female]; O Lord, an 'Alaqah [clot]; O Lord, a Mudhghah [chewed lump of flesh].' And when Allah wants to decree his creation, he says: 'O Lord, male or female? Doomed or blessed? What is his provision? What is his lifespan?' All of that is written when he is in his mother's womb." [Al-Bukhari]

b. The Angels Guard the Sons Of Adam

Almighty Allah Says:" It is the same [to Him] concerning you whether one conceals [his] speech or one publicizes it and whether one is hidden by night or conspicuous [among others] by day. For him [ each one] are successive [angels] before and behind him who protect him by the decree of Allah. Indeed, Allah will not change the condition of a people until they change what is in themselves. And when Allah intends for a people ill, there is no repelling it. And there is not for them besides Him any patron." [Surah Ar-Rad, 13:10-11] Ibn 'Abbas has explained that what are meant by "successive angels" are the angels whom Allah appoints to guard a person from before and from behind. Then when the decree of Allah comes, which Allah wills should befall him, they withdraw from him.

Mujahid said: "There is no person who does not have an angel appointed to protect him when he is asleep and when he is awake, from the jinn, other men and savage beasts. None of these come to him, but the angel tells it, 'Keep away!' except for that which Allah has given permission to befall him."

A man said to 'Ali Ibn Abu Talib: "A group from [the tribe of] Murad want to kill you." He ['Ali] said: "With every man there are angels guarding him from whatever has not been decreed for him. When the decree comes, they move away from him and let it reach him. Your, fixed lifespan [decreed by Allah] is a protection for you." [Al-Bidayah Wan-Nihayah]

These guardians are sent by Allah to protect His slaves until the decreed time of death comes to them.

3. The Emissaries Of Allah To His Messengers And Prophets.

Allah has told us that Jibril [Gabriel] is the only one who carries out this mission, which Allah says: through the verse: " Say [O Muhammad]: 'Whatever is an enemy to Jibril [Gabriel]-it is [none but] he who has brought it [the Quran] down upon your heart, by permission of Allah, confirming that which was before it and as guidance and good tidings for the believers.'" [Surah Al-Baqarah, 2:97]

Revelation may be brought by angels other than Jibril, but this happens rarely, as stated in the narration that was narrated by Ibn 'Abbas who said: "Whilst Jibril was sitting with the Prophet SAW he heard a creaking sound above him, and he raised his head. He said: 'This is a door in the heaven which has been opened today, and it has never been opened before today, and an angel has come down through it. This is an angel who has come down to the earth, and he never came down before today. He [that angel] gave the greeting of Salam and said: 'Rejoice, for you have been granted two lights which have not been given to any Prophet before you: the Opening [chapter] of the Book [Surah Al-Fatihah] and the closing verses of chapter Al-Baqarah. You will not read even one letter of them but you will be granted reward."' [Muslim]

According to Hudzaifah the Messenger of Allah SAW said: "An angel came to me and greeted me with salam – he came down from the heavens and he had never come down before – and he gave me the glad tidings that Al-Hasan and Al-Husain would be the leaders of the youth of Paradise, and that Fatimah would be the leader of the women of Paradise."" [Ibn 'Asakir]

a. Not everyone to whom an angel comes is a Messenger or a Prophet.

Not everyone to whom an angel comes can be counted as a Messenger or a Prophet. Allah sent Jibril to Maryam [Mary], as He sent him to Hagar, the mother of Isma'il [Ishmael] when she ran out of food and drink. [And it is known that neither of them were Prophets].

The companions saw Jibril in the form of a Bedouin. And Allah sent an angel to that man who visited a brother of his for the sake of Allah, to tell him that Allah loved him because he loved his brother. This happened a lot, and the reason was to make a point.

b. How did the revelation come to the Messenger?

Al-Harith Ibn Hisham asked the Messenger SAW: "O Messenger of Allah, how does the revelation come to you?"

The Messenger SAW said: "Sometimes it comes to me like the ringing of a bell, and that is the hardest for me. Then it departs from me, and I understand what has been said. Sometimes the angel comes to me in the form of a man who speaks to me, and I understand what he says." [Al-Bukhari]

Jibril used to come to the Messenger in his angelic form. This was difficult for the Messenger. At other times Jibril would change from his angelic form and take on human form, and this was easier for the Messenger.

The Messenger Saw Jibril Twice In The Form In Which Allah Created Him.

1. The Beginning Of The Prophetic Mission.

The Messenger of Allah SAW said: "Whilst I was walking, I heard a voice from the heavens. I raised my head and saw the angel who had come to me in [the cave of] Hira', sitting on a throne between the heavens and the earth. I was scared of him, and I went back [home] and said [to his wife], 'Cover me! Cover Me!.'" [Al-Bukhari]

2. When He Was Taken Up Into The Heavens [The Ascension]

This occasion was mentioned in chapter An-Najm, where Allah Says: "[The Quran was] Taught to him [Muhammad] by one intense in strength [Jibril] — One of soundness. And he rose to [his] true form. While he was in the higher [part of the] horizon. Then he approached and descended. And was at a distance of two bow lengths or nearer. And he revealed to His Servant what he revealed [conveyed]. The heart did not lie [about] what it saw. So will you dispute with him over what he saw? And he certainly saw him in another descent. At the Lote Tree of the Utmost Boundary — near it is the Garden of Refuge [Paradise] — when there covered the Lote Tree that which covered [it]. The sight [of the Prophet] did not swerve, nor did it transgress [its limit]." [Surah An-Najm, 53:5-17]

a. The Mission Of Jibril.

The mission of Jibril is not restricted only to conveying the Revelation from Almighty Allah. He used to come to the Prophet SAW every year in Ramadhan, on every night of that month, to teach him the Quran.According to Ibn 'Abbas bin Abdul Muttalib: "The Messenger of Allah SAW was the most generous of people, and he was at his most in generosity during Ramadhan, when he used to meet Jibril, and he used to meet him every night during Ramadhan, to study the Quran with him. The Messenger of Allah SAW was more generous in doing good than the strong wind when it blows." [Al-Bukhari]

b. Leading The Messenger In Prayer.

Jibril led the Messenger Muhammad SAW in prayer, so that he could learn the prayer as Allah wanted it to be performed. According to Ibn Mas'ud the Messenger said: "Jibril came down and led me in prayer, so I prayed with him, then I prayed with him, then I prayed with him, then I prayed with him, then I prayed with him" — and he counted them off on his fingers five times." [Al-Bukhari]

The Messenger said: "Jibril led me in prayer at the Ka'abah twice. He led me in praying Dzuhur [noon prayer] when the sun had passed its zenith by the length of a sandal-thong, and he led me in praying ‘Asar [afternoon prayer] when the shadow of every object was the same length as the object itself. He led me — praying Maghrib [sunset prayer] — at the time when the fasting person breaks his fast. He led me in praying 'Isya' [night prayer] when the twilight had ended. And he led me in praying Fajr [dawn prayer] at the time when food and drink become Haram [forbidden] for the one who is fasting.

On the following day, he led me in praying Dzuhur when the shadow of an object was the same length as the object itself. He led me in praying 'Asar when the shadow of an object was twice as long as the object itself. He led me in praying Maghrib at the time when the fasting person breaks his fast. He led me in praying 'Isya' when a third of the night had passed. And he led me in praying Fajr when there was a fair amount of light. Then he turned to me and said: ' O Muhammad, these are the times [observed by] the Prophets before you, and the time [for each prayer] is anywhere between these two times [mentioned in each case]. "' [Abu Dawud]

Physical Characteristics Of Angels.

1.The Great Size Of The Bearers Of The Throne

Prophet Muhammad said: "I have been granted permission to speak about one of the angels of Allah, one of the bearers of the Throne. The distance from his earlobes to his shoulders is the distance of a seven - hundred year journey." [Abu Dawud]

Anas Ibn Malik narrated that the Prophet said: "I have been granted permission to speak to an angel, one of the bearers of the Throne. His feet are in the lowest earth and the Throne is resting on his horn. The distance from his earlobe to his shoulder is like that of a bird flying for seven hundred years. That angel says, 'Glory be to You, wherever You are. '" [At-Tabrani]

2.The Wings Of The Angels.

The angels have wings, as Allah Almighty has informed us. Some of them have two wings, some have three or four, and some have more than that.

Allah, the Most Exalted, Says in Quran: "[All] praise is [due] to Allah, Creator of the heavens and the earth, [Who] made the angels messengers having wings, two or three or four. He increases in creation what He wills. Indeed, Allah is over all things competent." [ Surah Fatir, 35:1]

Moreover, We have already mentioned [in part one] the narration in which the Messenger SAW stated that Jibril [angel Gabriel] has six hundred wings.

3. The Beauty Of The Angels.

Allah has created them in a noble and beautiful form, as Allah Says of Jibril: "… [The Quran was] Taught to him by one intense in strength [i.e. Jibril] —One of soundness. And he rose to [his] true form." [Surah An-Najam, 53:5-6]

Ibn 'Abbas said: "[one of soundness] means one whose appearance is beautiful." Qatadah said regard the same verse: "One whose form is tall and beautiful." There is no contradiction between the two views, for he (Jibril) is both strong and of a beautiful appearance.

The idea that angels are beautiful is well-established in people's minds, just as the idea that devils are ugly is also well-established. Hence, we often hear people liken beautiful human beings to angels. Look at what the women said when they saw Prophet Yusuf [Joseph] in the Quran: "And when they saw him, they greatly admired him and cut their hands and said, “Perfect is Allah! This is not a man; this is none but a noble angel!' [Surah Yusuf, 12:31]

4. Similarity In Appearance And Form Between Angels And Humans.

The Messenger of Allah SAW said: "The Prophets were shown to me [during his ascension], and I saw Musa [Prophet Moses], a man of average build, looking like one of the men of [the tribe of] Shanu'ah. And I saw 'Isa Ibn Mariam [Prophet Jesus, son of Mary], and the person I have seen who most resembles him is 'Urwah Ibn Mas'ud. And I saw Ibrahim [Prophet Abraham], and the one who most resembles him is your Companion [meaning himself]. And I saw Jibril; the person I have seen who most resembles him is Dihyah." [Muslim and At-Tirmidzi]

Is this a similarity between Jibril's true form, and the form which Jibril took when he appeared in human form? Certainly, it is the latter, because as we shall see, Jibreel often used to appear in the form of Dihyah Ibn Khalifah. This is proven by the narrations in which the Prophet SAW described Jibril in his real shape having six hundred wings.

5. Variations In Their Physical Shape And Status.

The angels are not all the same in their physical shape and status. Some of them have two wings, some have three, and Jibril has six hundred wings. They vary in their status before their Lord, Most High. Allah Says: "[The angels say], 'There is not among us any except that he has a known position'". [SurahAs-Saffat, 37:164]

As concerning Jibril, Allah Says: "[That] indeed, it [i.e. the Quran] is a word [conveyed by] a noble messenger [Jibreel]. [Who is] possessed of power and with the Owner of the Throne, secure [in position]" [Surah At-Takwir, 81.19-20]

6. This means that he [Jibril] has a high status and important rank before Allah.

The best of the angels are those who were present at the Battle of Badar. Rafa'ah Ibn Raffia’ narrated that Jibril came to the Prophet SAW and said: "What do you think of the people of Badar among you [ who were present at Badar]?" He said, "They are the best of the Muslims" or similar words. Jibril said: "The same is true with the angels who were present at Badar." [Al-Bukhari]

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Al-Isra' and Al-Mi'raj

Description: The Miraculous Night Journey from Makkah to the Farthest Mosque [Baitul Maqdis in Juressalem], and the Ascent through the Spheres of Heaven. Allah ordered the Muslims to pray the five daily prayers .

By Ben Al-Hussaini.

In the twelfth year of his mission, the Prophet made his night journey from Makkah to Baitul Madis in Jerusalem, and thence to heaven. His journey, known in history as Al-Isra’ and Al-Mi'raj.It was a real bodily journey, Allah the Exalted Knows best. It was at this time that Allah ordered the Muslims to pray the five daily prayers.

Almighty Allah had says:

Glorified [and Exalted] be He [Allah, above all that evil they associate with Him], Who took His slave Muhammad for a journey by night from Al-Masjid al Haram [at Makkah] to the farthest mosque [Baitul Maqdis in Jerusalem], the neighborhood whereof We have blessed, order that We might show him [Muhammad] of Our Ayat [proofs, evidences, lessons, signs, etc.]. Verily, He is the All Hearer, the All Seer." [Surah Al-Israq, 17:1 Quran]

In a Hadith reported that Malik Ibn Sasaa said that Allah's Messenger SAW described to them his Night Journey saying: "While I was lying in Al-Hatim or Al-Hijr, suddenly someone came to me and cut my body open from here to here."

I asked Al-Jarud, who was by my [Malik] side, "What does he [the Prophet SAW] mean?"

He [Al-Jarud] said: "It means from his throat to his public area," or said, "From the top of the chest."

The Prophet SAW further said: "He then took out my heart. Then a gold tray of Belief was brought to me and my heart was washed and was filled [with Belief] and then returned to its original place. Then a white animal which was smaller than a mule and bigger than a donkey was brought to me."

On this Al-Jarud asked: "Was it in the Buraq, O Abu Hamzah?" I [Anas] replied in the affirmative.

The Prophet said: "The animal's step [was so wide that it] reached the farthest point within the reach of the animals' sight. I was carried on it, and Gabriel set out with me till we reached the nearest heaven.”

"When he asked for the gate to be opened, it was asked, 'Who is it?' Gabriel answered, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has Muhammad been called?' Gabriel replied in the affirmative. Then it was said. 'He is welcomed. What an excellent visit his is!' The gate was opened, and when I went over the first heaven, I saw Adam there. Gabriel said to me: 'This is your father, Adam; pay him your greetings.' So I greeted him and he returned the greetings to me and said: 'You are welcomed, O pious son and pious Prophet.'

Then Gabriel ascended with me till we reached the Second Heaven. Gabriel asked for the gate to be opened. It was asked: 'Who is it?' Gabriel answered: 'Gabriel.' It was asked: 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked: 'Has he been called?' Gabriel answered in the affirmative. Then it was said: 'He is welcomed. What an excellent visit his is!' The gate was opened. "When I went over the second heaven, here I saw John [Yahya bin Zakaria] and Jesus [Isa bin Maryam], who were cousins of each other. Gabriel said to me: "these are John and Jesus; pay them your greetings.' So I greeted them and both of them returned my greetings to me and said, 'You are welcomed, O pious brother and pious Prophet.'

Then Gabriel ascended with me to the Third Heaven and asked for its gate to be opened. It was asked 'Who is it?' And Gabriel replied: 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said: 'He is welcomed, what an excellent visit his is!' The gate was opened, and when I went over the third heaven there I saw Joseph [Yusuf], Gabriel said to me: 'This is Joseph, pay him your greetings.' So I greeted him and he returned the greetings to me and said: 'You are welcomed, O pious brother and pious Prophet.'

Then Gabriel ascended with me to the Fourth Heaven and asked for its gate to be opened. IT was asked 'Who is it?' Gabriel replied, 'Gabriel' It was asked: 'Who is accompanying you?' Gabriel replied: 'Muhammad.' It was asked: 'Has he been called?' Gabriel replied in the affirmative. Then it was said: 'He is welcomed, what an excellent visit his is!' "The gate was opened, and when I went over the fourth heaven, there I saw Enoch [Idris], Gabriel said to me: 'This is Enoch; pay him your greetings.' So I greeted him and he returned the greetings to me and said: 'You are welcomed O pious brother and pious Prophet.'

Then Gabriel ascended with me to the Fifth Heaven and asked for its gate to be opened. It was asked: 'Who is it?' Gabriel replied: 'Gabriel.' It was asked: 'Who is accompanying you?' Gabriel replied 'Muhammad.' It was asked: 'Has he been called?' Gabriel replied in the affirmative. Then it was said: 'He is welcomed, what an excellent visit his is!' So when I went over the fifth heaven, there I saw Aaron [Harun], Gabriel said to me: "this is Aaron; pay your greetings.' So I greeted him and he returned the greetings to me and said: "You are welcomed, O pious brother and pious Prophet."

The Gabriel ascended with me to the Sixth Heaven and asked for its gate to be opened. It was asked: 'Who is it?' Gabriel replied: 'Gabriel.' It was asked: 'Who is accompanying you?' Gabriel replied: 'Muhammad.' It was said: 'Has he been called?' Gabriel replied in the affirmative. It was said: 'He is welcomed. What an excellent visit his is!' "When I went over the sixth heaven, there I saw Moses [Musa]. Gabriel said to me: "This is Moses; pay him your greeting. So I greeted him and he returned the greetings to me and said: "You are welcomed, O pious brother and pious Prophet." When I left him [Moses] he wept. Someone asked him: 'What makes you weep?' Moses said: 'I weep because after me there has been sent [as Prophet] a young man whose followers will enter Paradise in greater numbers than my followers.'

Then Gabriel ascended with me to the Seventh Heaven and asked for its gate to be opened. It was asked: 'Who is it?' Gabriel replied: 'Gabriel.' It was asked: 'Who is accompanying you?' Gabriel replied: 'Muhammad.' It was asked: 'Has he been called?' Gabriel replied in the affirmative. Then it said: 'He is welcomed. What an excellent visit his is!' "So when I went [over the seventh heaven], there I saw Abraham [Ibrahim]. Gabriel said to me: 'This is your father; pay your greetings to him.' So I greeted him and he returned the greetings to me and said: 'You are welcomed, O pious son and pious Prophet.'

Then I was made to ascend to Sidrat-ul-Muntaha [the Lote Tree of the utmost boundary]. Behold! Its fruits were like the jars of Hajr [a place near Medinah] and its leaves were as big as the ears of elephants. Gabriel said: "this is the Lote Tree of the utmost and boundary.' Behold! There ran four rivers, two were hidden and two were visible, I asked: 'What are these two kinds of rivers, O Gabriel?' He replied: 'As for the hidden rivers, they are two rivers in Paradise and the visible rivers are the Nile and the Euphrates.'

"Then Al-Bait-ul-Ma'mur [the Sacred House] was shown to me and a container full of wine and another full of milk and a third full of honey were brought to me. I took the milk. Gabriel remarked: 'This is the Islamic religion which you and your followers are following.' Then the prayers were enjoined on me: they were fifty prayers a day’.

When I returned, I passed by Moses, who asked me; 'What have you been ordered to do?' I replied: 'I have been ordered to offer fifty prayers a day.' Moses said: 'Your followers cannot bear fifty prayers a day, and by Allah I have tested people before you, and I have tried my level best with Bani Israel in vain. Go back to your Lord and ask for reduction to lessen your followers'' burden.'

So I went back [1st], and Allah reduced ten prayers for me.

Then again I came to Moses, but he repeated the same as he had said before.

Then again I went back [2nd] to Allah, and He reduced ten more prayers.

When I came to Moses he said the same. I went back [3rd] to Allah, and He ordered me to observe ten prayers a day.

When I came back to Moses, he repeated the same advice, so I went back [4th] to Allah and was ordered to observe five prayers a day.

"When I came back to Moses, he said: 'What have you been ordered?' I replied: 'I have been ordered to observe five prayers a day.' He said: 'Your followers cannot bear fear prayers a day, and no doubt, I have got an experience of the people before you, and I have tried my level best with Bani Israel, so go back to your Lord and ask for reduction to lesson your followers' burden.'

I said: 'I have requested so much of my Lord that I feel ashamed, but I am satisfied now and surrender to Allah's Order.' When I left, I heard a voice saying: 'I have passed My order and have lessened the burden of My worshippers.'"

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See: Prophet Muhammad.13.

The Basis of Islam

Description: A detailed explanation of the first part of the testimony of faith “None is rightfully worshipped except God -La ilaha ‘ill-Allah” which is the First Pillar of Islam.

M. Abdulsalam

The basis of the religion of Islam is the attestation to the two phrases:

Firstly: None is rightfully worshipped except God [La ilaha ‘ill-Allah], and Secondly: Muhammad is the Messenger of God [Muhammad-ur-Rasul-ullah].

This phrase is known as the: Shahadah, or Testimony of Faith. Through the belief and attestation of these two phrases one enters the fold of Islam. It is the motto of the believers which they maintain throughout life, and the basis for all their beliefs, worship and existence. This article will discuss the first part of this testimony.

The Importance of the Statement ‘La Ilaha ill-Allah’

As mentioned earlier, this testimony is by far the most important aspect of the religion of Islam, as it asserts the belief in Tawhid, or the Oneness and uniqueness of God, upon which the whole religion is built. For this reason, it is called, “The declaration of Tawhid”. This uniqueness and oneness necessitates God’s sole right to worship and obedience. The religion of Islam is basically a way of life in which a person worships and obeys the orders of God and none else. It is the only true monotheistic religion, stressing that no worship should be directed to any other except God. For this reason, we see that in many narrations, the Prophet SAW, said that whoever says this phrase and practices it will enter Paradise for eternity, and whoever opposes it will doomed to Hellfire for eternity.

This declaration also reiterates the purpose of one’s life, which is the worship of God alone, and obviously, the purpose of one’s existence and being is the most important aspect in one’s life. God says in the Quran:

“And I have not created neither jinn nor humans, except to worship Me Alone.” [ Surah Ad-Dhariyat, 51:56]

The message of Tawhid found in this declaration is not particular to Islam. Due to the importance, reality and truth of this message, it was the message brought by all prophets. Since the dawn of humanity, God sent messengers to every people and nation, commanding them to worship Him Alone, and to reject all false deities. God says:

“And indeed We have raised amongst every nation a messenger, [commanding them] ‘Worship God, and reject all false deities….”[ Surah An-Nahl, 16:36]

It is only when this notion of Tawheed is ingrained in the heart and minds of a person that they will willingly follow the commandments of God and render all worship to Him Alone. For this reason, the Prophet SAW, called his people for thirteen years in Makkah to Tawhid alone, and only a minimal amount of worship was mandated at that time. It was only when this notion became firm in the believers’ hearts and they were willing to sacrifice even their own lives for it that the majority of the other commandments of Islam were revealed. If this base is missing, nothing after it will be of avail.

The Meaning of LA ILAHA ILL-ALLAH

La ilaha ill-Allah, literally means “There is no god [deity] except Allah”. Here, god with a small case ‘g’ is anything which is worshipped. What this declaration implies is that although there might be other gods and deities being worshipped by humans in existence, none of them are rightfully worshipped, meaning that no object considered as a god has any right to that worship, nor does it deserve it, except the One True God. Thus, laa ilaha ill-Allah means, “There is no god rightfully worshipped except Allah.”

LA ILAHA… [There is no god rightfully worshipped…]

These two words deny the right of any created being to worship. Muslims reject the worship of everything besides God. This rejection extends to all superstitions, ideologies, ways of life, or any authority figures who claim divine devotion, love, or absolute obedience. God in the Quran mentions in many places that all things which people take as objects of worship besides Himself do not deserve any worship, nor do they have any right to it, as they themselves are creations and have no power to bring any benefit.

“Yet they have taken besides Him other gods that created nothing but are themselves created, and possess neither [the power to] harm nor benefit for themselves, and possess no power [of causing] death, nor [of giving] life, nor of raising the dead.” [ Surah Al-Furqan, 25:3]

One usually worships another object or being because they believe that it has some special power, such as some control over the universe, some power to benefit or harm, or that it deserves worship in and of itself due to its greatness of being. God negates the notion that these things which people take as objects of worship, whether they be aspects of nature, such as the wind, trees, stones, rain; or conscious beings, such as humans, prophets, saints, angels, kings, have any power in themselves. They are mere creations like the worshippers themselves and have no power to help even their own selves, and thus they are not to be worshipped. They are mere creations with deficiencies, subject to the Will of God, and thus they do not deserve any aspect of worship.

In reality, many believe in the ultimate control and power of God, but they imagine the Divine Kingdom of God to be like earthly kingdoms. Just as a king has many ministers and trusted associates, they imagine ‘saints’ and minor deities to be our intercessors to God. They take them as agents through whom God is approached, by directing some acts of worship and service to them. God says:

“And verily, if you ask them: ‘Who created the heavens and the earth?’

Surely, they will say: ‘God.’

Say: ‘Tell me then, the things that you invoke besides God, if God intended some harm for me, could they remove His harm, or if He intended some mercy for me, could they withhold His Mercy?’

Say : ‘Sufficient for me is God; in Him those who trust [i.e. believers] must put their trust.’” [ Surah Az-Zumur, 39:38]

In truth, there are no intercessors in Islam. No righteous person is to be venerated, nor is any other being to be worshipped. A Muslim directs all worship directly and exclusively to God.

…ILL-ALLAH […Except Allah]

After denying the right of any created being to be worshipped, the shahadah affirms divinity for God alone, with ‘…except God’. In many places in the Quran, after God negates that anything of the creation has power to bring benefit and harm, thus deserving no worship, He states that He Himself is to be worshipped, as He has control over and ownership of the whole universe. It is God Alone who provides for his creation; He is in total control. He is the only one who can bring benefit and harm, and nothing can impede His Will from becoming reality. Thus it is He Himself, through His perfection, through His ultimate powers, due to his total ownership, and due to His greatness, who deserves all worship, service and veneration exclusively.

“Say: ‘Who is the Lord of the heavens and the earth?’

Say: ‘[It is] God.’

Say: ‘Have you then taken (for worship) deities other than Him, such as have no power either for benefit or for harm to themselves?’

Say: ‘Is the blind equal to the one who sees? Or darkness equal to light? Or do they assign to God partners who created the like of His creation, so that the creation [which they made and His creation] seemed alike to them?’

Say: ‘God is the Creator of all things, He is the One, the Irresistible.’” [Surah Ar-Rad, 13:16]

God also says:

“You worship besides God only idols, and you only invent falsehood. Verily, those whom you worship besides God have no power to give you provision. So seek your provision from God [Alone], and worship Him [Alone], and be grateful to Him. To Him [Alone] you will be brought back.” [ Surah Al-‘Ankabut, 29:17]

And God says:

“Is not He Who created the heavens and the earth and sends down for you water [rain] from the sky, whereby We cause to grow wonderful gardens full of beauty and delight? It is not in your ability to cause the growth of their trees. Is there any ilaah [god] along with Allah? Nay, but they are a people who ascribe equals [to Him]!” [ Surah An-Naml, 27:60]

As God is the only being who is deserving of worship, anything worshipped besides or along with Him is done so wrongfully. All acts of devotion are to be directed towards God alone. All requirements should be sought through Him. All fear of the unknown should be feared from Him, and all hope should be placed in Him. All divine love should be felt for him, and all that one hates should be hated for His sake. All deeds of good should be done to seek His favor and pleasure, and all wrong should be avoided for his sake. In these ways do Muslims worship God alone, and from this, we understand how the whole religion of Islam is based upon this Declaration of Tawhid.

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