Contents

Who is Allah
Who is God ? Soliman Ashkar ........................................................ 5
Does God have limitations? Yousef Estes ......................................... 6
Does God know future? Yousef Estes ............................................. 7
Who is Allah? The way to know Allah ........................................... 9
Searching for the truth_ Do not be upset!! ....................................... 11
Knowing Allah through His creations ............................................. 12
What do Muslims believe about Allah ............................................. 15
Allah- God .................................................................................. 16

Believing in Allah
Belief (Iman) in Allah Almighty ...................................................... 17
Difference between faith [Iman] and Islam ....................................... 18
Monotheism – One God ............................................................... 20
Belief in God _ part 1 .................................................................... 23
Belief in God _ part 2 .................................................................... 25
Belief in God _ part 3 .................................................................... 28

Proofs of existence of Allah

Is There Evidence God Exists? Yousef Estes ..................................... 32
Where is God? Yousef Estes ........................................................... 33
What is the Origin of God? Yousef Estes ......................................... 35
How Can we Prove There is a God? Yousef Estes ............................ 37

Allah and what he had created

Why did God create everything? Yousef Estes .................................. 39

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Will all of us be treated equally ? Yousef Estes .................................. 41
Will Everyone Be Treated Fairly? Yousef Estes ................................ 43
Did God create evil too? Yousef Estes ............................................. 46

Allah’s Monotheism
Monotheism – One God Aisha Stacey ............................................ 49
The Inclusiveness of Islam : A Religion for All Humanity Jamaal al-
Din Zarabozo .................................................................................. 52
The Inclusiveness of Islam : A Guidance Complete and Sufficient
Forever Jamaal al-Din Zarabozo ....................................................... 54
The Inclusiveness of Islam : The Finality of Prophethood Jamaal al-Din
Zarabozo ....................................................................................... 58

Worshiping Allah
Worship in Islam : The Meaning of Worship [Link] ............... 62
Worship in Islam : The Outer Forms of Worship [Link] ............. 64
Worship in Islam : The Comprehensiveness of Worship [Link] 67

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Who is God ?
Etymology of the Word

The term "Allah" the Almighty is originally an Arabic word, which was used
by the pre-Islamic Arabs. They believed in Allah, the Almighty, the supreme
God and the one and only God. Some of them worshiped other gods besides
Him, while others were polytheists worshiping idols.

Allah's Existence and Attributes

Proper scientific reasoning can be agreed upon as the only way to reach the
truth of Allah's existence and attributes by all people (including the believers
and the atheists). Since every one agrees that every action has a doer and every
thing happens for a reason, nothing can be an exception to that rule; noth-
ing comes out of nowhere and nothing happens for no reason. Examples of
that are countless and evident. The entire universe including the living or the
inanimate, the static and the mobile have been created from nothing. Com-
mon sense and science confirm that if there was some one who had created the
universe whether His name is Allah, the Creator, or the Originator, it would
not change the fact that the whole universe gives enough evidence to the ex-
istence of the Creator.
Studying and following up the Creator's work and products (creatures) is the
way to get to know His attributes. For instance, a book signifies the knowl-
edge, experience, culture, style, mentality and the ability to achievement and
analysis of its writer. The manufactures give a vivid image and a comprehen-
sive idea of its manufacturer's attributes. If people used this scientific reasoning
in their approach to the universe and its creatures, they would be able to see
the attributes of the Creator, the beauty of seas, the balance of the universe and
the system of its movement, all the knowledge man has reached, nature, the
accuracy of cells and the wise reasons behind its details made by the Creator.
All of them demonstrate the Creator's greatness, knowledge and wisdom.
Whether people agreed or not upon the wise reasons behind the existence of
the universe or the pains and hardships in life, that would not change the re-

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sult, concluded by the scientific reasoning which confirms the existence of the
Great Creator, the Almighty, the All-Knowing and the Wise who believers
agree to call Allah, the Almighty.

Does God have limitations?

Where Did God Come From?

Both the Bible and the Quran tell us God has always existed and there never
was a time He did not exit. As such, He is the Eternal, without beginning and
without end. He is the only creator and sustainer of all that exists and nothing
and no one exists alongside Him, nor does He have any partners. He tells us,
He is not created, nor is He like His creation in anyway. He calls Himself by
a number of names and three of them are:

The First - (Al-Awal)

The Last - (Al Akhir)
The Eternal and the One who is sought after by His creation, while He has no
need from them at all. (As-Samad)
He is not a man and He has no progeny or offspring.
He is not what He creates nor is He compared to it.

He always has existed and He never was created, as He is not like His creation,
nor similar to it, in any way.

The prophet Muhammad (peace be upon him) explained the devil would
come to a person and ask them questions about creation; "Who created this
or that?" to which the reply would be; "Allah" until he would ask; "Who cre-
ated Allah?" At this stage the prophet advised us to drop this train of thought.
Obviously, God - the real God, must be eternal and not have to be created.

The Quran tells us:

Allah! La ilaha illa Huwa (There is no god to worship except Him), the Ever
Living, the Sustainer and Protector of all that exists. He doesn't get tired and

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He doesn't sleep. Everything in the universe belongs to Him. Who then, could
intercede between Him and his creatures without His Permission? He Knows
everything about them and they have no knowledge except as He wills. His
kursi (stool or chair) extends over the entire universe and He doesn't get tired
of guarding and preserving it. He is Most High, the Most Great.

[This Verse is called Ayat-ul-Kursi.] [Noble Quran 2:255]

This verse truly presents the comprehensive representation of God in a way

without trying to define Him by comparing Him to His creation, but rather as
being the Absolute in all of His Attributes and Characteristics.

Does God know future?

Does God know everything that is going to happen? - Does He have absolute
control on the outcome of everything? - If so, how is that fair for us? Where
is our free will then?

Allah knows everything that will happen. The first thing that He created was
the "pen" and He ordered the pen to write. The pen wrote until it had written
everything that would happen. And then Allah began to create the universe.
All of this was already known to Him before He created it. He does have ab-
solute and total control at all times. There is nothing that happens except that
He is in total control of it at all times.

..Allah accepts the repentance of whom He wills. Allah is All-Knowing, All-

Wise.
[Noble Quran 9:15]
..Truly He! Only He, is the All-Knowing, the All-Wise.

[Noble Quran 12:100]

And Allah only, has Free Will, He Wills whatever He likes and it will always
happen as He wills. We have something called, "Free choice." The difference

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is that what Allah "Wills" always happens and what we choose may or may
not happen. We are not being judged on the outcome of things, we are being
judged on our choices. This means that at the core of everything will always
be our intentions. Whatever we intended, is what we will have the reward for.
Each person will be judged according to what Allah gave them to work with,
how they used it and what they intended to do with it.

As regards the actual "Judgment Day" - Allah tells us that everything we are
doing is being recorded and not a single tiny thing escapes from this record.
Even an atom's weight of good will be seen on the Day of Judgment and even
a single atom's weight of evil will be seen too.

On That Day (of judgment) mankind will proceed in scattered groups and
they will be shown their deeds.

So whoever does good equal to the weight of an atom, shall see it.

And whoever does evil equal to the weight of an atom, shall see it.
[Noble Quran 99:6-8]

The one who will bring the evidences against us will be ourselves. Our ears,
tongue, eyes and all of our bodies will begin to testify against us in front of Al-
lah on the Day of Judgment. None will be oppressed on that Day, none will
be falsely accused.

He could have put everyone in their respective places from the very begin-
ning, but the people would complain as to why they were thrown in Hell
without being given a chance. This life is exactly that; a chance to prove to
ourselves who we really are and what we would really do if we indeed had a
free choice.

Allah Knows everything that will happen, but we don't. That is why the test
is fair.

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Who is Allah? The way to know Allah
Introduction:

There are various ways through which man can familiarize himself with the
surroundings, beings, natural and unnatural phenomena. Each one of these
has certain way to realize it.

For example, when one wants to acquaint himself with a person he does not
know, one may get closer to that person, show love and respect. There is
even a formula of respect and reverence used by different languages to show
respect in addressing people or one can introduce himself to that person either
directly or indirectly and so on and so forth. However, the best way to know
someone is to listen to him talking and it is the perfect method when it comes
to knowing Allah.

Who is Allah?

Allah the Almighty Himself answers this question in His saying,

Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all]
existence. Neither drowsiness overtakes Him nor sleep. To Him belongs
whatever is in the heavens and whatever is on the earth. Who is it that can
intercede with Him except by His permission? He knows what is [presently]
before them and what will be after them, and they encompass not a thing of
His knowledge except for what He wills. His Kursi extends over the heavens
and the earth, and their preservation tires Him not. And He is the Most High,
the Most Great. [Al-Baqarah: 255]

Allah Almighty introduces Himself in the above mentioned verse as follows:

- Allah - there is no deity except Him (Allahu la IIah Ila Howa): Allah in-
forms us that He is the One true god who deserves to be worshiped by all His
creatures.

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-Ever-Living, the Sustainer of [all] existence (Al-Hay Al-Qayum): Allah is
the Ever-Living, He is eternal while all his creatures are mortal. He is the Sus-
tainer of all that exist who are in need of His help and support.

- Neither drowsiness overtakes Him nor sleep (La ta'khuzhu sinatun wa la

naoum): it means that Allah is above imperfection, inattention or distraction.
He is the Ever-watchful over everything and everyone and nothing can es-
cape His knowledge. Allah is Perfect and Eternal He is never overtaken by
drowsiness which is light sleep or even sleep.

- To Him belongs whatever is in the heavens and whatever is on the earth

(Lahu ma fi as-samawati wa ma fi al-ard): it informs that all beings are His
servants and all of them are under His Might and Dominance.

- Who is it that can intercede with Him except by His permission? (man
tha allathi yashfa'u 'indahu illa bi ithnih): this verse shows Allah's greatness,
Majesty and Gloriousness where none can intercede with Him without His
permission.
- He knows what is [presently] before them and what will be after them
(Ya'lam ma bayn aydihim wa ma khalfahum): it shows that Allah's knowledge
encompasses everything.
- and they encompass not a thing of His knowledge except for what He wills
(wa la yuhitun bi shay'in min ilmihi illa bima sha'): it means that none can
know anything except for that which Allah the Almighty taught and revealed
to him.
- His Kursi extends over the heavens and the earth (wa si'a kursiuhu as-samawt
wa al-ard): it means that His dominance and throne encompasses everything.
- and their preservation tires Him not (wa la ya'uduhu hifzuhuma): it means
that nothing in the heavens or earth or in between can over burden or bother
Allah Who protects them all. Rather, it is so easy for Him since He is the
Sustainer for all, the ever-Watchful, nothing in the world that exist escapes
His knowledge, all things stand in humiliation and need before Him and He
is Free of need, the Praiseworthy, He des what He wills and He is not ques-
tioned about what He does, but they will be questioned. He is the Omnipo-
tent, The Suffienct, ever-Watchful, The Exalted, the Greatest and there is no

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god deserves worship except Him.

- And He is the Most High, the Most Great (wa howa al-'Ali al-'Azeem): Al-
lah is High above everything He is the Greatest.

This is the first thing we can introduce to our readers who wants to know Al-
lah. We do not need to bring you evidence on His existence, praise Him in
poems or anything about Him since Allah Almighty and the Greatest intro-
duced Himself in His noble verse.

This verse is named "the verse of the Throne "Ayat al-Kursi" is the greatest
verse of the noble Qur'an. One should ponder it, listen to Allah talking about
Himself and try to go deeper in knowing Him.

Our next article tackles the same subject.

Searching for the truth_ Do not be upset!!

There are many people who couldn't know Allah easily since the way towards
knowing Him is not that easy. The Messenger of Allah (peace and blessings be
upon him): "the way to paradise is surrounded by hardships."

Here, we will derive the example of a young Magus man who was responsible
for sitting and keeping fire on for his Magus people.

The young man went out one day and met a group of Christians worshiping
Allah in one of their monasteries. He wondered and had a feeling that they
were right while he was not. Thereupon, he converted to their religion and
was curious to know its source. Upon knowing that the people of this religion
originally reside in Syria, he ceased the opportunity, left his homeland and
went searching for them therein. He willingly worked as a servant to one of
their priests and found him insincere; thereupon, he left him after his death.
Then, he joined another priest who was on the right path and the young man
followed his advice. After the death of that priest, the young man joined a
third one who played a significant role in his life.

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The later advised the young man to follow the Prophet who will appear at that
time, but in a different land and will be sent for different people. The young
man went on his way searching for that Prophet, religion and god. He sold
all his property to a group of traveling people in return for taking him to that
land. They captured and enslaved him. It didn't take him long and finally he
met Prophet Muhammad (pace and blessings be upon him) and he recognized
him. The young man knew Allah.

This young man was Suleiman al-Farisi, the true searcher for truth, who
crossed the desert from east to west searching for Allah, His Lord and he was
a dutiful servant.

Dear honorable reader,

If you have not known Allah yet, follow the footsteps of Suleiman, try to
search and do your best to know Him. It is really a great pleasure upon truly
reaching and knowing Allah.

Knowing Allah through His creations

[1]Knowing Allah through His creations

The best thing through which one can know Allah is through His creations
that He perfectly brought to existence and all the bounties He bestowed upon
mankind—believing and unbelieving.

The noble Qur'an is the most evident witness on the greatness and will of Al-
lah since it includes the news of all creations and unveils the facts that humans
ignore.
Here, we will point out some of the miracles mentioned in the noble Qur'an
that strongly prove the existence of Allah and His eternal encompassing
knowledge:
- Scientists had many trials to discover the real components of iron since they
discovered that the energy relating its molecules equals four times of that

12
which exists in our solar system. Scientists wondered upon knowing this fact;
however, scholars of Islam were familiar with it since they studied the saying
of Allah:

And We sent down iron, wherein is great military might and benefits for the
people, and so that Allah may make evident those who support Him and His
messengers unseen. Indeed, Allah is Powerful and Exalted in Might. [Al-
Hadeed: 25].

Thereupon, they knew through the word "we sent down" that iron was not
among the minerals found on earth, rather it was sent down from heaven. The
mineralogists in the modern time asserted that iron does not have the same
properties of other minerals exist on earth.
- Exploring the deep seas, marine geologists discovered that all the details per-
taining to the descriptions of the seas are stated in the Qur'anic verse in which
Allah Almighty says:

Or [they are] like darknesses within an unfathomable sea which is covered by

waves, upon which are waves, over which are clouds - darknesses, some of
them upon others. When one puts out his hand [therein], he can hardly see it.
And he to whom Allah has not granted light - for him there is no light. [Al-
Noor: 40].

Professor Shridar, one of the greatest marine geologists in West Germany com-
mented on the above verse saying: this is a fact which has been proved through
building dozens of arsenals and taking pictures through satellites. These words
can never be of humans.

Professor Dorgaro, a marine geologist, explained the scientific authenticity of

the above verse saying: "man in the past could not dive more than 20 meters
beneath the sea without the help of equipments. However, in the present,
we use modern equipments to dive 200 meters beneath the deep sea where
we find great darkness as it was perfectly described in the noble verse "unfath-
omable sea". Marine researches explained the meaning of the saying of Allah
"darknesses, some of them upon others"; it is known that the rainbow colors

13
are seven, including red, yellow, blue, green, orange…etc. when we go deep-
er towards the bottom of the sea, each of these colors disappear gradually and
each leaves darkness. The red disappears, then the orange, yellow and finally
blue at 200 meters deep. Each of these colors disappears leaving darkness until
it reaches its highest degree at the depth of 200 meters. As for the saying of Al-
lah "waves, upon which are waves", it was scientifically proved that the bottom
and top of the seas are separated by numerous waves which are placed above
each other. This is as if the bottom of the sea is bordered by waves which are
invisible to us while that on its top are visible, so they are like waves upon
waves as stated in the verse. That is why Professor Dorgaro asserted that these
verses can never be of humans."

This is Allah!!

If you still do not know Him,

- Ponder over His signs and creations;

- Think of the heavens and how they are erected;
- How He stretched the earth beneath your feet;
- Think who controls your breath in ever inhale and exhale.
- He is Allah the One and the Ever-Sustainer.
-----------------------------------------------------------------
[1] Excerpted from an article by Sheikh Mohamed Mutwali al-Sha'rawi titled
"the material signs on the existence of Allah".

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What do Muslims believe about Allah
These are some of the basic guidelines Muslims follow in their knowledge of
God:

1. Eliminate any anthropomorphism (human qualities) from their conception

of Allah. His attributes are not like human attributes, despite similar labels or
appellations.

2. Have unwavering faith in exactly what Allah and Prophet Muhammad

(peace be upon him) described Allah to be, no more, no less.

3. Eradicate any hope or desire of learning or knowing the modality of His

names and attributes.

4. Believe totally in all the names and attributes of Allah; one cannot believe
in some and disbelieve the others.

5. One cannot accept the names of Allah without their associated attributes,
i.e. one cannot say He is Al-Hayy - 'The Living' and then say that He is with-
out life.

6. Similarity in names (or meanings) does not imply similarity in what is be-
ing described (referents). As a robotics arm differs from a human arm, so the
"hand" of Allah is nothing like a human hand, His speech is nothing like hu-
man speech, etc.

7. Certain words are ambiguous or vague in their meanings, and thus may be
susceptible to misinterpretation. Only those meanings that are in accordance
with what is specified by Allah and His Prophet (peace be upon him) are ac-
ceptable.

15
Allah- God
Islam is the complete submission and obedience to Allah (God).

The name Allah (God) in Islam never refers to Muhammad (pbuh), as many
Christians may think; Allah is the personal name of God.

What do Muslims believe about Allah?

1. He is the one God, Who has no partner.

2. Nothing is like Him. He is the Creator, not created, nor a part of His crea-
tion.
3. He is All-Powerful, absolutely Just.
4. There is no other entity in the entire universe worthy of worship besides
Him.
5. He is First, Last, and Everlasting; He was when nothing was, and will be
when nothing else remains.
6. He is the All-Knowing, and All-Merciful,the Supreme, the Sovereign.
7. It is only He Who is capable of granting life to anything.
8. He sent His Messengers (peace be upon them) to guide all of mankind.
9. He sent Muhammad (pbuh) as the last Prophet and Messenger for all man-
kind.
10. His book is the Holy Qur'an, the only authentic revealed book in the
world that has been kept without change.
11. Allah knows what is in our hearts.

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Belief (Iman) in Allah Almighty
Iman in Allah Almighty is the principle of faith:

Believing in Allah Almighty is the principle reason for which Allah created the
heaven, earth, Paradise, Hellfire, the balance, the straight path and all man-
kind. Allah Almighty says in the Qur'an:

I created Jinn and mankind only to worship Me. [Al-Dhariyat: 56]

Knowing Allah Almighty and believing in Him requires admitting His Lord-
ship (Rububiyyah), Worship (Uluhiyyah), Names and Attributes (Al-Assma'
wa Al-Sifat) which are considered the basics of faith. Muslims must know all
of these matters relating to Allah Almighty to have sound faith.

Following is a glimpse on such principles of faith:

What does Iman mean?

- Linguistic meaning: to believe.

- Technical meaning:

Believe in Allah verbally and by heart. Iman in Allah means the firm convic-
tion that Allah Almighty is the Rabb (the Lord), Creator, Master, Cherisher
of all things; and that He is the Ilah (diety) who is alone worthy of undivided
worship and that He is distinguished by all the attributes of perfection and
completeness and that He is above any faults or deficiencies.

The three areas of Tawhid (monotheism):

- The Tawhid of Lordship.

- The Tawhid of Worship.
- The Tawhid of Names and Attributes (al-Assma wa al-Sifat).

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Difference between faith [Iman] and Islam
Undoubtedly, there is a great difference between a believer and Muslim or
Iman and Islam, in other words. Iman is both verbal and actions. Meaning,
the heart and tongue confess with Iman while the heart and other sense do
actions. Islam, on the other hand, means to submit oneself to Allah and obey
His commands. Allah Almighty says,

The Bedouins say, "We have believed." Say, "You have not [yet] believed; but
say [instead], 'We have submitted,' for faith has not yet entered your hearts.
[Al-Hujurat: 14].

Based on this, scholars consider Iman as the inward deeds, while Islam is the
outward actions. This is because Iman principally is the belief instilled in one's
heart and Islam is to submit one's senses to it.

Therefore, the true Muslim is not reluctant in submitting himself in humili-

ation to Allah obeying His commands, hastening to fulfill the obligations of
Islam, abandoning its prohibitions and believing that what Allah commanded
us to do is in our best interest and what He prohibited entails evil.

· Here, it is worthy to mention that both Iman and Islam are frequently inter-
changeable. The Arch angel Jibril (peace be upon him) differentiated between
Iman and Islam in the well-known hadith [tradition] where he asked the
Prophet (peace and blessings be upon him): "Oh Messenger of Allah! What is
Iman? He replied: it is to believe in Allah, His Angels, Books, Messengers, the
last Day, and destiny whether good or evil. And what is Islam? The Prophet
replied: It is to testify that there is no god but Allah and that Muhammad is His
Messenger, perform prayers, pay zakat [obligatory charity], fast the month of
Ramadan and go for Hajj upon having the means."

In the above hadith, Iman is mainly associated with inward actions or the
deeds of the heart, while Islam is associated with outward actions or deeds of
the senses. Even when the testimony of faith is counted among the verbal ac-

18
tions of Iman; it is, however, reflected in the explicit acts of worship of Mus-
lims including prayers, fasting, zakat and Hajj.

On the other hand, the Prophet (pace and blessings be upon him) defined
Iman as Islam in the hadith narrated by ibn 'Abass on receiving the delegates
of the tribe of 'Abdul-Qays. The Prophet (peace and blessings be upon him)
said: "I order you (to do) four (things): to believe in Allah, that is, to testify that
there is no god but Allah and that Muhammad is His Messenger, offer prayers,
pay Zakat and to pay the Khumus (i.e. one-fifth) of the war booty to Allah."
Here, the prophet (peace and blessings upon him) explained Iman likewise
Islam.

To conclude:

Islam is interpreted in its absolute sense through the explicit acts of worship:
saying the two testifications of faith, offering prayers, paying zakat, fasting
and performing Hajj and so forth. These acts are considered the five pillars of
Islam.

Iman includes verbal deeds, actions and strong belief: the heart and tongue ad-
mit with faith while the heart and senses work for it. Verbal deeds include re-
membering Allah [Dhikr], reading Qur'an, supplicating Allah, enjoining what
is good and urging others to do it, forbidding what is evil and warning others
against it, teaching and guiding those who go astray to the right path, sending
or answering back greetings and the like.

On the other hand, one's actions spring form his heart and are reflected upon
his senses. Meaning, the heart loves or hates for the sake of Allah, satisfaction
with Allah's destiny, patience in times of afflictions, fearing and seeking His
pleasure, putting our trust in Him and asking Him for forgiveness. The ac-
tions of senses include: bowing, prostration, standing and sitting before Allah
in prayers, Tawaf [circumambulating the ka'ba] in Hajj, Jihad [fighting in the
cause of Allah] and so on and so forth.

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Monotheism – One God
The religion of Islam is based on one core belief, that there is no god worthy
of worship but God. When a person embraces Islam or a Muslim wants to
renew or confirm his or her faith, they profess their belief that there is no
god worthy of worship but God and that Muhammad is His final messenger.
Ashadu an la ill laha il Allah wa Ashadu anna Muhammadan Rasulullah, Say-
ing these words, the Testimony of Faith, is the first of five pillars or founda-
tions of the religion of Islam. Belief in God is the first of six pillars of faith.[1]

Muslims believe that there is only One God. He alone is the Sustainer and
Creator of the universe. He is without partners, children, or associates. He is
the Most Merciful, the Most Wise, and the Most Just. He is the all hearer, all
seer, and the all knowing. He is the First , He is the Last.

“Say (O Muhammad), He is Allah, (the) One. Allah-us-Samad (The Self-

Sufficient Master, Whom all creatures need, He neither eats nor drinks). He
begets not, nor was He begotten; And there is none co-equal or comparable
unto Him.” (Quran 112)

“He is the Originator of the heavens and the earth. How can He have chil-
dren when He has no wife? He created all things and He is the All-Knower
of everything. Such is Allah, your Lord! La ilaha illa Huwa (none has the right
to be worshipped but He), the Creator of all things. So worship Him (Alone),
and He is the Trustee, Disposer of affairs, Guardian, over all things. No vision
can grasp Him, but His Grasp is over all vision. He is the Most Subtle and
Courteous, Well­Acquainted with all things.” (Quran 6:101-103)

This belief is sometimes called Monotheism which is derived from the Greek
words ‘monos’ meaning only and ‘theos’ meaning god. It is a relatively new
word in the English language and it is used to denote a supreme being Who
is all-powerful, the One who is responsible for life, the One who rewards or
punishes. Monotheism is directly opposed to Polytheism, which is belief in
more than one god, and to Atheism, a disbelief in all deities.

20
If we were to take into consideration the general meaning of the word ‘mon-
otheism’ Judaism, Christianity, Islam and Zoroastrianism, and some Hindu
philosophies could all be included. However it is, more commonplace to
refer to Judaism, Christianity, and Islam as the three monotheistic religions
and group them together; nonetheless, there are glaring differences between
Christianity and Islam.

The concept of a trinity inherent in most Christian denominations ostensibly

includes aspects of plurality. The belief that one God is some how three di-
vinities (father, son, and holy spirit) contradicts the concept of Monotheism
inherent in Islam, where the Oneness of God is unquestionable. Some Chris-
tian groups, including those known as Unitarians believe that God is One and
cannot be God and human at the same time. They take the words of Jesus
in John 17:3, “the One True God” literally. However, the vast majority of
Christians do not share this belief.

In the religion of Islam belief in One God, without partners or associates is

essential. It is the focal point of the religion and it is the essence of the Quran.
The Quran calls on humankind to worship God alone and to give up wor-
shipping false gods or associates. The Quran urges us to look at the wonders
of creation and understand God’s greatness and power, and it speaks directly
of His names, attributes, and actions. The Quran commands us to reject any-
thing that is worshipped instead of, or along with God.

“And I (God) created not the jinns and humankind except they should wor-
ship Me (Alone).” (Quran 51:56)

Islam is often referred to as pure monotheism. It is not adulterated with

strange concepts or superstitions. Belief in One God entails certainty. Mus-
lims worship God alone, He has no partners, associates, or helpers. Worship
is directed solely to God, for He is the only One worthy of worship. There is
nothing greater than God Alone.

“Praise and thanks be to God, and peace be on His slaves whom He has cho-
sen (for His Message)! Is God better, or (all) that you ascribe as partners (to

21
Him)?” (Of course, God is Better)

Is not He (better than your gods) 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 god with God? Nay, but they are a
people who ascribe equals (to Him)!

Is not He (better than your gods) Who has made the earth as a fixed abode,
and has placed rivers in its midst, and has placed firm mountains therein, and
has set a barrier between the two seas (of salt and sweet water).Is there any god
with God? Nay, but most of them know not.

Is not He (better than your gods) Who responds to the distressed one, when he
calls Him, and Who removes the evil, and makes you inheritors of the earth,
generations after generations. Is there any god with God? Little is that you
remember!

Is not He (better than your gods) Who guides you in the darkness of the land
and the sea, and Who sends the winds as heralds of glad tidings, going before
His Mercy (rain)? Is there any god with God? High Exalted be God above
all that they associate as partners (to Him)!

Is not He (better than your so-called gods) Who originates creation, and shall
thereafter repeat it, and Who provides for you from heaven and earth? Is there
any god with God? Say, “Bring forth your proofs, if you are truthful.” (Quran
27:59-64)

-----------------------------------------------------------------
Footnotes:
[1] The six pillars of faith are belief in God, His angels, His prophets and
messengers, all His revealed books, the Day of Judgement, and divine decree.

22
Belief in God _ part 1
Introduction
At the heart of Islam lies belief in God.

The core of the Islamic creed is bearing witness to the phrase, La illaha illa Al-
lah, “There is no true deity deserving worship but God.” The testimony to
this belief, called tawhid, is the axis around which all Islam revolves. Moreo-
ver, it is the first of the two testimonies by which a person becomes a Muslim.
Striving after the realization of that oneness, or tawhid, is the core of Islamic
life.

For many non-Muslims, the term Allah, the Arabic name of God, refers to
some distant and strange deity worshipped by the Arabs. Some even think it
to be some pagan “moon-god”. However, in Arabic, the word Allah means
the One True God. Even, Arabic speaking Jews and Christians refer to the
Supreme Being as Allah.

Finding God

Western philosophers, Eastern mystics as well as today’s scientists attempt to

reach God in their own way. Mystics teach of a God who is found through
spiritual experiences, a God who is part of the world and resides within His
creation. The philosophers seek God though pure reason and often speak of
a God as a detached Watch-Maker with no interest in His creation. A group
of philosophers teach agnosticism, an ideology that holds that one can neither
prove nor disprove God's existence. Practically speaking, an agnostic asserts
he must be able to perceive God directly in order to have faith. God has said:

“And those who are devoid of knowledge say: ‘Why does not God speak unto
us or why is not a [miraculous] sign shown to us?’ So said the people before
them words of similar import. Their hearts are all alike...” (Quran 2:118)

The argument is nothing new; people in the past and present have raised the

23
same objection.
According to Islam, the correct way of finding God is through the preserved
teachings of the prophets. Islam maintains that the prophets were sent by God
Himself throughout the ages to guide human beings to Him. God says in the
Holy Quran that the correct path to belief is to reflect upon His signs, which
point to Him:

“…Indeed, We have made all the signs manifest unto people who are en-
dowed with inner certainty.” (Quran 2:118)

Mention of God’s handiwork occurs often in the Quran as the locus of divine
revelation. Anyone who sees the natural world in all its wonder with open
eyes and an open heart will see the unmistakable signs of the Creator.

“Say: Go all over the earth and behold how [wondrously] He has created
[man] in the first instance: and thus, too, will God bring into being your sec-
ond life – for, verily, God has power to will anything.” (Quran 20:29)

God’s handiwork is also present within the individual:

“And on earth there are signs [of God’s existence, visible] to all who are en-
dowed with inner certainty, just as [there are signs thereof] within your own
selves: can you not, then see?” (Quran 51:20-21)

24
Belief in God _ part 2
Belief in God in Islam consists of four matters:

(I) Belief in God’s existence.

(II) God is the Supreme Lord.

(III) God Alone is entitled to worship.

(IV) God is known by His Most Beautiful Names and Attributes.

(I) Belief in God’s Existence

God’s existence does not require proof by scientific, mathematical, or philo-

sophical arguments. His existence is not a ‘discovery’ to be made by the sci-
entific method or a mathematical theorem to be proven. Simply said, mere
common sense bears witness to God’s existence. From a ship one learns of
the ship-builder, from the cosmos one learns of its Creator. God’s existence
is also known by answers to prayers, miracles of prophets and the teaching in
all revealed scriptures.

In Islam, a human being is not seen as sinful creature to whom the message of
Heaven is sent to heal the wound of original sin, but as a being who still carries
his primordial nature (al-fitrah), an imprint on his soul that lies deeply buried
under layers of negligence. Humans are not born sinful, but forgetful as God
has said:

“…Am I not your Lord? They said: ‘Yes, we bear witness...’” (Quran 7:172)

In this verse, the “they” refers to all human beings, male and female. The
‘yes’ confirms the affirmation of God’s oneness by us in our precosmic state.
Islamic doctrine holds that men and women still carry the echo of this ‘yes’
deep down within their souls. The call of Islam is directed to this primordial
nature, which uttered ‘yes’ even before they inhabited the earth. Knowledge

25
that this universe has a Creator is something instinctive in Islam and there-
fore it requires no proof. Scientists, such as Andrew Newberg and Eugene
D’Aquili, both affiliated with the University of Pennsylvania and pioneers in
the neurological research of religion, say “We are wired for God.”[1]

The Holy Quran rhetorically asks:

“…Can there be any doubt about God, the Creator of the heavens and the
earth?...” (Quran 14:10)

One might ask, ‘if belief in God is natural, then why do some people lack this
belief?’ The answer is simple. Every human being has an innate belief in a
Creator, but this belief is not a result of learning or personal deductive think-
ing. With the passage of time, outside influences effect this innate belief and
confuse the person. So, one’s environment and upbringing veil the primor-
dial nature from the truth. The Prophet of Islam, may God praise all, said:

“Every child is born in a state of fitrah (a natural belief in God), then his par-
ents make him a Jew, a Christian, or a Magian.” (Saheeh Muslim)

Often these veils are lifted when a human being is faced with a spiritual crisis
and left helpless and vulnerable.

(II) God Is the Supreme Lord

God is the only Lord of heaven and earth. He is the Lord of the physical uni-
verse and the Lawgiver for human life. He is the Master of the physical world
and Ruler of the affairs of men. God is the Lord of every man, woman, and
child. Historically, only a few have denied the existence of the Lord, which
means that throughout the ages people have, for most part, believed in One
God, a Supreme Being, a supernatural Creator. That God is the Lord specifi-
cally contains the following meanings:

First, God is the sole Lord and Ruler of the physical world. Lord means He
is the Creator, Controller, and Owner of the Kingdom of the heaven and

26
the earth; they belong exclusively to Him. He alone brought existence out
of non-existence, and all existence depends on Him for its conservation and
continuance. He did not create the universe and leave it to pursue its own
course according to fixed laws, thereafter ceasing to take any further interest
in it. The power of the Living God is required at every moment to sustain all
creatures. Creation has no Lord besides Him.

“Say (O Muhammad): ‘Who provides for you from the sky and the earth? Or
who owns hearing and sight? And who brings out the living from the dead
and brings out the dead from the living? And who disposes the affairs?’ They
will say: ‘God.’ Say: ‘Will you not then be afraid of God’s punishment (for
setting up rivals with Him)?’” (Quran 10:31)

He is the ever-ruling King and the Savior, the Loving God, full of wisdom.
No one can change His decisions. Angels, prophets, human beings, and the
animal and plant kingdoms are under His control.

Second, God is the only Ruler of the affairs of men. God is the supreme Law-
giver,[2] the Absolute Judge, the Legislator, and He distinguishes right from
wrong. Just like the physical world submits to its Lord, human beings must
submit to the moral and religious teaching of their Lord, the Lord who sets
right apart from wrong for them. In other words, God alone has the authority
to make laws, determine acts of worship, decide morals, and set standards of
human interaction and behavior. His is the command:

“…Surely, His is the creation and the command; blessed be God, the Lord of
the worlds.” (Quran 7:54)
-----------------------------------------------------------------
Footnotes:
[1] “Why God Won’t Go Away”. Science and the Biology of Belief, p. 107.

[2] God’s existence proven by the existence of a supreme Lawgiver is called

the ‘ethical’ argument by Western theologians.

27
Belief in God _ part 3
(III) God Alone Is Entitled To Worship

Islam lays much greater emphasis on how belief in God translates into right-
eous, obedient life and good morals rather than proving His existence through
theological intricacies. Hence, the Islamic motto is that the primary message
preached by the prophets was surrender to God’s will and His worship and not
so much the proof of God’s existence:

“And We never send any Messenger before you (O Muhammad) without

having revealed to Him: none has the right to be worshipped but I, therefore
you shall worship Me (Alone).” (Quran 21:25)

God has the exclusive right to be worshipped inwardly and outwardly, by

one’s heart and limbs. Not only can no one be worshipped apart from Him,
absolutely no one else can be worshipped along with Him. He has no partners
or associates in worship. Worship, in its comprehensive sense and in all its
aspects, is for Him alone.

“There is no true god worthy of worship but He, the Most Merciful, the Most
Compassionate.” (Quran 2:163)

God’s right to be worshipped can not be over emphasized. It is the essential

meaning of Islam’s testimony of faith: La ilah illa Allah. A person becomes
Muslim by testifying to the divine right to worship. It is the crux of Islamic
belief in God, even all of Islam. It was the central message of all prophets and
messengers sent by God - the message of Abraham, Isaac, Ishmael, Moses,
the Hebrew prophets, Jesus, and Muhammad, may the mercy and blessings of
God be upon him. For instance, Moses declared:

“Hear, O Israel; The Lord our God is one Lord.” (Deuteronomy 6:4)

Jesus repeated the same message 1500 years later when he said:
“The first of all the commandments is, ‘Hear, O Israel; the Lord our God is

28
one Lord.’” (Mark 12:29)

And reminded Satan:

“Away from me, Satan! For it is written: Worship the Lord your God, and
serve Him only.” (Matthew 4:10)

Finally, the call of Muhammad some 600 years after Jesus reverberated across
the hills of Mecca:

“And your God is One God: there is no god but He…” (Quran 2:163)

They all declared clearly:

“…Worship God! You have no other god but Him…” (Quran 7:59, 7:65,
7:73, 7:85; 11:50, 11:61, 11:84; 23:23)

What Is Worship?

Worship in Islam consists of every act, belief, statement, or sentiment of the

heart which God approves and loves; everything that brings a person closer to
His Creator. It includes ‘external’ worship like the daily ritual prayers, fast-
ing, charity, and pilgrimage as well as ‘internal’ worship such as faith in the
six articles of faith, reverence, adoration, love, gratitude, and reliance. God
is entitled to worship by the body, soul, and heart, and this worship remains
incomplete unless it is done out of four essential elements: reverential fear of
God, divine love and adoration, hope in divine reward, and extreme humility.

One of the greatest acts of worship is prayer, invoking the Divine Being for
aid. Islam specifies that prayer should only be directed to God. He is deemed
in total control of every man’s destiny and able to grant his needs and remove
distress. God, in Islam, reserves the right of prayer for Himself:

“And do not invoke, along with God, anything that can neither benefit you
nor harm you, for behold, if you do it, you will surely be among the evildo-

29
ers!” (Quran 10:106)

Giving anyone else - prophets, angels, Jesus, Mary, idols, or nature- a portion
of one's worship, which is essentially due only to God, such as prayer, is called
Shirk and is the most enormous of sins in Islam. Shirk is the only unforgivable
sin if not repented from, and it denies the very purpose of creation.

(IV) God Is Known By His Most Beautiful Names and Attributes

God is known in Islam by His beautiful Names and Attributes as they appear
in revealed Islamic texts without the corruption or denial of their obvious
meanings, picturing them, or thinking of them in human terms.

“And the Most Beautiful Names belong to God, so call on Him by them…”
(Quran 7:180)

Therefore, it is inappropriate to use First Cause, Author, Substance, Pure Ego,

Absolute, Pure Idea, Logical Concept, Unknown, Unconscious, Ego, Idea,
or Big Guy as divine Names. They simply lack beauty and that’s not how
God has described Himself. Instead, Names of God indicate His majestic
beauty and perfection. God does not forget, sleep, or get tired. He is not
unjust, and has no son, mother, father, brother, associate, or helper. He was
not born, and does not give birth. He stands in need of none as He is perfect.
He does not become human to “understand” our suffering. God is The Al-
mighty (al-Qawee), The One Incomparable (al-‘Ahad), The Acceptor of Re-
pentance (al-Tawwaab), The Compassionate (al-Raheem), The Ever-Living
(al-Hayy), The All-Sustaining (al-Qayyum), The all-Knowing (al-‘Aleem),
The All-Hearing (al-Samee’), The All-Seeing (al-Baseer), The Pardoner (al-
‘Afuw), The Helper (al-Naseer), The Healer of the Sick (al-Shaafee).

The two most frequently invoked Names are “The Compassionate” and “The
Merciful.” All but one of the chapters of Muslim scripture begins with the
phrase, “In the Name of God, the Most-Merciful, the Most Gracious.” The
phrase is used, one might say, by Muslims more commonly than the names
Father, Son, and Holy Spirit are heard in Christian invocations. Muslims
begin in the Name of God and remind themselves of God’s Compassion and

30
Mercy every time they eat, drink, write a letter, or perform anything of im-
portance.

Forgiveness is an important dimension of human relationship with God. Hu-

man beings are realized to be weak and prone to sin, but God in His tender
mercy is willing to forgive. The Prophet Muhammad said:

“God’s mercy outweighs His wrath.” (Saheeh Al-Bukhari)

Along with the divine names “The Compassionate” and “The Merciful,”
the names “The Forgiver” (al-Ghafur), “The Oft-Forgiving” (al-Ghaf-faar),
“The Acceptor of Repentance ” (at-Tawwaab) and “The Pardoner” (al-
Afuw) are among the most used in Muslim prayers.

31
Is There Evidence God Exists?
Yes. Allah has sent down miracles, revelations and messengers to give clear
proofs He exists and more important, what we should do once we come to
this realization.

Allah has sent prophets and messengers with many proofs throughout the ages
for people to be able to clearly see with their own eyes and to be able to use
their own senses the miracles and proofs pointing to the fact, Allah does in
fact, exist.

Miracles of prophets and messengers of Allah have come to people through

the ages. Moses (peace be upon him) showed many miracles to pharaoh and
to the children of Israel. Plagues, locusts, water turning to blood, his stick be-
coming a snake, the voice in the burning bush and the parting of the Red Sea
are clear miracles for the people of Moses time.

Again, Allah sent Jesus, the son of Mary (peace be upon him) with clear mira-
cles for the people of his time. Speaking from the cradle while still a new born
infant, creating birds from clay, curing the sick, giving sight to the blind and
even bringing a dead man back to life, were all clear signs to the people to
know Jesus (peace be upon him) was a messenger of Allah as was Moses before
him.

Muhammad (peace be upon him) was the last and final messenger of Allah,
and he was sent to all of mankind. Allah sent him with a number of miracles,
not the least of which was the Quran. The predictions and prophecies of Mu-
hammad (peace be upon him) have come true even in this century and the
Quran has been used to convince even scientists of the existence of Allah.
[Please visit "Science Proves Allah": Watch video of famous scientists admit
Quran is from Allah and even accept Islam]

The Quran is the best of proofs for the existence of Allah and today over one
and half billion people memorize and recite from the exact text, in the exact
same language it was revealed in; Arabic. More than 10 million Muslims have

32
completely memorized the entire Quran from cover to cover, and can recite
it from memory without looking at it.

No one sees or hears Allah, not even the prophet Muhammad (peace be upon
him). Nor are we able to use our senses to make some kind of contact with
Him. However, we are encouraged in Islam to use our senses and our com-
mon sense to recognize this entire universe could not possibly come into ex-
istence on its own. Something had to design it all and then put it into motion.
This is beyond our ability to do, yet it is something we can understand.

We know from the teachings of Muhammad (peace be upon him) the proofs
for the existence of God (Allah) are most obvious to us in our everyday sur-
roundings. Anyone with understanding would quickly acknowledge His ex-
istence provided they are not so stubborn as to ignore the obvious evidences
right in front of us.

We don't have to see an artist to recognize a painting, correct? So, if we see

paintings without seeing artists painting them, in the same way, we can believe
Allah created everything without having to see Him (or touch, or hear, etc.).
--------------------
[Link]

Where is God?
Some other religions teach "God is everywhere." This is actually called "pan-
theism" and it is the opposite of our belief system in Islam. Allah tells us clearly
there is nothing, anywhere in the universe like Him similar to his likeness, nor
is He ever in His creation.

He tells us in the Quran He created the universe in six "yawm" (periods of

time) and then He "astawah 'ala al Arsh" (rose up, above His Throne). He is
there (above His Throne) and will remain there until the End Times.

Allah has such complete Knowledge as to be able to Know all things past,
present and future in all places at exactly the same time. The same can be said

33
for His absolute Hearing and Seeing. In this way, His Knowledge, His Hear-
ing, His Sight is everywhere simultaneously.

In this regard, the prophet Muhammad (peace be upon him) told us He is as

close to us as our jugular vein. He also explained Allah is "with us" when we
are in sincere worship to Him and in times of need. Naturally, this would not
compromise His existence outside of His creation.

The Quran offers us a more detailed understanding of Where (and Who) Al-
lah is.

"Certainly your Lord is Allah, Who created the heavens and the earth in six
yaum (days or periods of time), and then He Istawa (rose above) the Throne.
He brings the night as a cover over the day rapidly, and the sun, the moon, the
stars subject to His Command. Surely, His is the Creation and the Command-
ment. Blessed be Allah, the Lord of the universe!"
[Noble Quran 7:54]

"Indeed, your Lord is Allah, Who created the heavens and the earth in six
yaum (days or periods of time), and then He Istawa (rose above), the Throne,
disposing the affair of everything. No intercessor (can plead with Him) except
by His Permission. This is Allah, your Lord, so worship Him. Won't you then
remember?"
[Noble Quran 10:3]

"It is Allah who erected the heavens without pillars that you [can] see; then He
Istawa (rose above) the Throne and made subject the sun and the moon, each
running [its course] for a specified term. He arranges [each] matter; He details
the signs that you may, of the meeting with your Lord, be certain."
[Noble Quran 13:2]

Who created the heavens and the earth in six yaum (days or periods of time),
and then He Istawa (rose above) the Throne. The Most Beneficent! Ask Him,
as He is Al-Khabir (The All-Knower of everything).

34
[Noble Quran 25:59]

Who created the heavens and the earth in six yaum (days or periods of time),
and then He Istawa (rose above) the Throne. You (mankind) have none, be-
sides Him, as a Wali (protector or helper etc.) or an intercessor. Won't you
then remember (accepting admonishment)?
[Noble Quran 32:4]

And indeed We (Allah uses the word "We" in the royal sense like the king who
says, "We decree the following...", this is not in the plural) created the heavens
and the earth and everything in between in six days and fatigue never touched
Us (again, this is the royal "Us" not plural).
[Noble Quran 50:38]

He is the One Who created the heavens and the earth in six yaum (days or
periods of time), and then He Istawa (rose above) the Throne. He knows what
goes into the earth and what comes forth from it, what descends from the
heaven and what ascends up to it. And He is with you (by His Knowledge)
where so ever you may be. And Allah is the All-Seer of what you do.
[Noble Quran 57:4]

We observe from these statements a very logical approach to understanding

the nature of God without comparing Him to creation or putting Him in His
creation.
----------------
[Link]

What is the Origin of God?

Where Did God Come From?

Both the Bible and the Quran tell us God has always existed and there never
was a time He did not exit. As such, He is the Eternal, without beginning and
without end. He is the only creator and sustainer of all that exists and nothing

35
and no one exists alongside Him, nor does He have any partners. He tells us,
He is not created, nor is He like His creation in anyway. He calls Himself by
a number of names and three of them are:

The First - (Al-Awal)

The Last - (Al Akhir)
The Eternal and the One who is sought after by His creation, while He has no
need from them at all. (As-Samad)
He is not a man and He has no progeny or offspring.
He is not what He creates nor is He compared to it.

He always has existed and He never was created, as He is not like His creation,
nor similar to it, in any way.

The prophet Muhammad (peace be upon him) explained the devil would
come to a person and ask them questions about creation; "Who created this
or that?" to which the reply would be; "Allah" until he would ask; "Who cre-
ated Allah?" At this stage the prophet advised us to drop this train of thought.
Obviously, God - the real God, must be eternal and not have to be created.

The Quran tells us:

Allah! La ilaha illa Huwa (There is no god to worship except Him), the Ever
Living, the Sustainer and Protector of all that exists. He doesn't get tired and
He doesn't sleep. Everything in the universe belongs to Him. Who then, could
intercede between Him and his creatures without His Permission? He Knows
everything about them and they have no knowledge except as He wills. His
kursi (stool or chair) extends over the entire universe and He doesn't get tired
of guarding and preserving it. He is Most High, the Most Great.
[This Verse is called Ayat-ul-Kursi.] [Noble Quran 2:255]

This verse truly presents the comprehensive representation of God in a way

without trying to define Him by comparing Him to His creation, but rather as
being the Absolute in all of His Attributes and Characteristics.
-------------------------
[Link]

36
How Can we Prove There is a God?
Note: "Proving" God exists is really not our purpose. We are only interested in
providing clear statements based on facts and logic and then allow the individ-
ual decide for themselves who they would like to believe. There have always
been people who believed in the existence of God and there have always been
those who have denied in His existence. We must realize there are those who
will never believe no matter how much proof or evidence we produce. The
reason is some people don't want to believe in a Creator or Sustainer. They
would not like to consider one day they will have to answer for their actions
and for their refusal to acknowledge their Benefactor to whom they owe their
very existence. We come to know it is not so much a matter of us trying to
convey our beliefs as it is for them to set aside preconceived prejudices against
proper belief. Meaning: this is really a matter of guidance from Above. If they
refuse even with evident proofs in front of them, this is not between us and
them; it is between them and their Creator. Again, it is not our job to "prove"
anything to anyone. We only need to present the facts in truth and allow the
listener to make up their own mind.

We just begin with simple logic. When something is right in front of our eyes
it is difficult to deny it, right? Asking rhetorical questions can be very helpful
in presenting our case. Begin by asking the question; "Can you prove you ex-
ist?" Yes, of course you can. You merely use your senses to determine what
you can see, hear, feel, smell, taste and you have emotions as well. All of this is
a part of your existence. But this is not how we perceive God in Islam. We can
look to the things He has created and the way He cares for things and sustains
us, to know there is no doubt of His existence.

One approach is to suggest simple yet convincing experiments anyone could

comprehend. For instance, say to someone, "Consider this the next time you
are looking up at the moon or the stars on a clear night; could you drop a
drinking glass on the sidewalk and expect it would hit the ground and on
impact it would not shatter, but it would divide up into little small drinking
glasses, with iced tea in them? Of course not."

37
Another example is have them consider what might happen if a tornado came
through a junkyard and tore through the old cars; would it leave behind a nice
new Mercedes with the engine running and no parts left around? Naturally
not.

Or ask someone to consider what it would be like if someone told us about

a fast food restaurant operating itself without any people there? The food just
cooks itself, files from the kitchen to the table and then when we are done, the
dishes jump back the kitchen to wash themselves. This is too crazy for anyone
to even think about.

After reflecting on all of the above, how could we look to the universe above
us through a telescope or observe the cells in a microscope and then think all
of this came about as a result of a "big bang" or some "accident"?

(see also "Quran")

-------------------
[Link]

38
Why did God create everything?
Allah says in His Quran He did not create all of this for any foolish purpose.
Allah Says:

And I did not Create the jinn and humans except they should worship Me.
[Noble Quran 51:56]

He created us for the purpose of worshiping Him, Alone and without any
partners.

And He it is Who has created the heavens and the earth in six Days and His
Throne was on the water, that He might try you, which of you is the best in
deeds. But if you were to say to them: "You shall indeed be raised up after
death," those who disbelieve would be sure to say, "This is nothing but obvi-
ous magic."
[Noble Quran 11:7]

Allah has created all we call the universe as a test for us. This is not our final
destination. What we might consider to be "bad" or "good" could actually be
quite the opposite.

Blessed is He in Whose Hand is the dominion, and He has the Ability to do

all things.

(He's the One) Who has created death and life, so He may test you which of
you is best in deed. And He is the All-Mighty, the Oft-Forgiving;

(He's the One) Who has created the seven heavens one above another, you
can see no fault in the creations of the Most Beneficent. Then look again:
"Can you see any rifts?"

Then look again and yet again, your sight will return to you in a state of hu-
miliation and worn out.
[Noble Quran 67:1-4]

39
The Quran tells us about the nature of mankind and how quickly we forget
the many wonderful blessings provided to us daily. Allah describes our attitude
clearly in His Quran:

And when some hurt touches man, he cries to his Lord (Allah Alone), turning
to Him in repentance, but when He bestows a favor upon him from Himself,
he forgets that for which he cried for before, and he sets up rivals to Allah, in
order to mislead others from His Path. Say: "Take pleasure in your disbelief for
a while: surely, you are (one) of the dwellers of the Fire!"
[Noble Quran 39:8]

We forget, as we were created to forget. And this is a part of our test. Will we
only use a selective memory and overlook what we owe to our Creator and
Sustainer? Or will we be appreciative even when we are suffering some hard-
ship or setback in this life?

As for mankind, whenever his Lord tests him giving him honor and gifts, he
says (bragging): "My Lord honors me."

But whenever He tests him by withholding his livelihood, he says: "My Lord
has disgraced me!"
[Noble Quran 89:15-16]

Then Allah makes clear to us the real reasoning behind all that is taking place:

Nay! But (it is because) you do not treat orphans with kindness and generosity.

And you do not encourage feeding of the poor!

And you devour inheritance with greed,

And you love wealth with abounding love!

[Noble Quran 89:17-20]
Allah has created us and given us so much, yet we are so careless concern-
ing His Right to be worshipped exclusively and deny the Day of Judgment

40
wherein we will all be asked concerning His Generosity.

O man! What has made you careless concerning your Lord, the Most Gener-
ous?

Who created you, fashioned you perfectly, and gave you due proportion;

In whatever form He willed, He put you together.

Nay! But you deny the Recompense (reward for good deeds and punishment
for evil deeds).
[Noble Quran 82:6-9]

And how will we view our condition and surroundings? And how will we
treat others around us? Are we considerate of others and are we quick to blame
or quick to forgive? All of these things are a part of our test, the things we will
be asked about on the Day of Judgment.
------------------
[Link]

Will all of us be treated equally ?

Will Everyone Be Treated Fairly?

Yes, absolutely. Allah always treats everyone with justice and fairness.

But read these verses of the Quran carefully, especially about the "People of
the Book" (Jews & Christians):

These are the Verses of Allah: We recite them to you (O Muhammad peace
be upon him) in truth, and Allah wills no injustice to the 'Alamin (mankind
and jinns).
And to Allah belongs all that is in the heavens and all that is in the earth. And
all matters go back (for decision) to Allah.
You [true believers in Islamic Monotheism, and real followers of Prophet Mu-

41
hammad, peace be upon him and commandments with him] are the best of
peoples ever raised up for mankind; you enjoin Al-Maruf (i.e. Islamic Mono-
theism and all that Islam has ordained) and forbid Al-Munkar (polytheism,
disbelief and all that Islam has forbidden), and you believe in Allah. And had
the people of the Book (Jews and Christians) believed, it would have been
better for them; among them are some who have faith, but most of them are
Al-Fasiqun (disobedient to Allah - and rebellious against Allah's Command).
[Noble Quran 3:108-110]

Whoever believes in Allah, as One God and is working righteousness as much

as they can - and follows the most recent prophet sent by Allah, peace be upon
them all, could well be a Muslim (submitter to the Will of Allah) and as such,
it is up to Allah to be their Judge, just as He is the Judge in all matters.

Does Allah Treat Jews and Christians the same as Muslims ?

Some may question whether or no the "People of the Book" (Jews and Chris-
tians) living today might be considered as being "saved".

Actually, the Jews and Christians who believed in Allah as One God - and
they tried to obey the commandments of Allah and follow the messenger who
Allah sent with their particular messenger (such as Abraham, Moses, Jesus,
etc.) are mentioned many times in Quran:

They are not all are the same; among the People of the Scripture is a commu-
nity standing [in obedience], reciting the verses of Allah during periods of the
night and prostrating [in prayer].

They believe in Allah and the Last Day, and they enjoin what is right and for-
bid what is wrong and hasten to good deeds.
And those are among the righteous. And whatever good they do - never will
it be removed from them. And Allah is Knowing of the righteous.
[Noble Quran 3:113-115]
Let's further consider what Allah tells us in the Quran about them:

42
Verily, those who disbelieved, and died while they were disbelievers, the
(whole) earth full of gold will not be accepted from anyone of them even if
they offered it as a ransom.

Those who die while disbelievers, will only receive payment of their good
deeds here on earth, in this life.

But their deeds will not be accepted from them on Judgment Day, even if they
spent the earth's fill of gold in what was perceived to be an act of obedience.

The Prophet was asked about 'Abdullah bin Jud'an, who used to be generous
to guests, helpful to the indebted and who gave food (to the poor); will all that
benefit him The Prophet said,
No, for not even one day during his life did he pronounce, 'O my Lord! For-
give my sins on the Day of Judgment'.

The Prophet Muhammad, peace be upon him, told us;

"If anyone of the People of the Book hears about me and the message with
which I have been sent, and does not accept to surrender and submit to Al-
mighty Allah in peace (Islam), then he will be in the Fire."

Allah tells us in the Quran, that He is the "Best of Judges" and certainly the final
Judgment of us all rests with Him.
------------------
[Link]

Will Everyone Be Treated Fairly?

Yes, absolutely. Allah always treats everyone with justice and fairness.

But read these verses of the Quran carefully, especially about the "People of
the Book" (Jews & Christians):

These are the Verses of Allah: We recite them to you (O Muhammad peace

43
be upon him) in truth, and Allah wills no injustice to the 'Alamin (mankind
and jinns).
And to Allah belongs all that is in the heavens and all that is in the earth. And
all matters go back (for decision) to Allah.
You [true believers in Islamic Monotheism, and real followers of Prophet Mu-
hammad, peace be upon him and commandments with him] are the best of
peoples ever raised up for mankind; you enjoin Al-Maruf (i.e. Islamic Mono-
theism and all that Islam has ordained) and forbid Al-Munkar (polytheism,
disbelief and all that Islam has forbidden), and you believe in Allah. And had
the people of the Book (Jews and Christians) believed, it would have been
better for them; among them are some who have faith, but most of them are
Al-Fasiqun (disobedient to Allah - and rebellious against Allah's Command).
[Noble Quran 3:108-110]

Whoever believes in Allah, as One God and is working righteousness as much

as they can - and follows the most recent prophet sent by Allah, peace be upon
them all, could well be a Muslim (submitter to the Will of Allah) and as such,
it is up to Allah to be their Judge, just as He is the Judge in all matters.

Does Allah Treat Jews and Christians the same as Muslims ?

Some may question whether or no the "People of the Book" (Jews and Chris-
tians) living today might be considered as being "saved".

Actually, the Jews and Christians who believed in Allah as One God - and
they tried to obey the commandments of Allah and follow the messenger who
Allah sent with their particular messenger (such as Abraham, Moses, Jesus,etc.)
are mentioned many times in Quran:
They are not all are the same; among the People of the Scripture is a commu-
nity standing [in obedience], reciting the verses of Allah during periods of the
night and prostrating [in prayer].
They believe in Allah and the Last Day, and they enjoin what is right and for-
bid what is wrong and hasten to good deeds.
And those are among the righteous. And whatever good they do - never will

44
it be removed from them. And Allah is Knowing of the righteous.
[Noble Quran 3:113-115]

Let's further consider what Allah tells us in the Quran about them:

Verily, those who disbelieved, and died while they were disbelievers, the
(whole) earth full of gold will not be accepted from anyone of them even if
they offered it as a ransom.

Those who die while disbelievers, will only receive payment of their good
deeds here on earth, in this life.
But their deeds will not be accepted from them on Judgment Day, even if they
spent the earth's fill of gold in what was perceived to be an act of obedience.

The Prophet was asked about 'Abdullah bin Jud'an, who used to be generous
to guests, helpful to the indebted and who gave food (to the poor); will all that
benefit him The Prophet said,
No, for not even one day during his life did he pronounce, 'O my Lord! For-
give my sins on the Day of Judgment'.

The Prophet Muhammad, peace be upon him, told us;

"If anyone of the People of the Book hears about me and the message with
which I have been sent, and does not accept to surrender and submit to Al-
mighty Allah in peace (Islam), then he will be in the Fire."

Allah tells us in the Quran, that He is the "Best of Judges" and certainly the final
Judgment of us all rests with Him.
-------------------------
[Link]

45
Did God create evil too?
Is God Pure, Good, Loving and Fair?

If so, then where does evil, hatred and injustice

come from?

Allah tells us He is Pure, Loving, and absolutely Just in every respect. He says
He is the Best of Judges. He also tells us the life we are in here is a test. He has
created everything existing and He created whatever happens as well. There
is nothing in this existence except what He has created. He also says in the
Quran He created evil (although He is not evil). He is using this as one of the
many tests for us.

Consider people who do so much evil in the earth and then live to a ripe old
age in the splendor and wealth of their ill-gotten gains and die without ever
being taken to task for their deeds. Where is the justice or fairness in this? Al-
lah provides a clear answer for us in Quran as to what is in store for these most
evil of people:

A brief enjoyment in this world! - and then unto Us will be their return, then
We shall make them taste the severest torment because they used to disbelieve
[in Allah, belie His Messengers, deny and challenge His proofs, signs, verses,
etc.] [Noble Quran 10:70]

That Day mankind will proceed in scattered groups that they may be shown
their deeds.

So whoever does good equal to the weight of an atom, shall see it.

And whoever does evil equal to the weight of an atom, shall see it.
[Noble Quran 99:6-8]

Do people think that they will be left alone because they say: "We believe,"
and will not be tested.

46
And We indeed tested those who were before them. And Allah will certainly
make (it) known (the truth of) those who are true, and will certainly make (it)
known (the falsehood of) those who are liars, (although Allah knows all that
before putting them to test).

Or those who do evil deeds think that they can outstrip Us (i.e. escape Our
Punishment)? Evil is that which they judge!

Whoever hopes for the Meeting with Allah, then Allah's Term is surely com-
ing. And He is the All-Hearer, the All-Knower.

And whosoever strives, he strives only for himself. Verily, Allah is free of all
wants from the 'Alamin (mankind, jinns, and all that exists).

Those who believe [in the Oneness of Allah (Monotheism) and in Messenger
Muhammad peace be upon him , and do not apostate because of the harm
they receive from the polytheists], and do righteous good deeds, surely, We
shall remit from them their evil deeds and shall reward them according to the
best of that which they used to do.

And We have enjoined on man to be good and dutiful to his parents, but if
they strive to make you join with Me (in worship) anything (as a partner) of
which you have no knowledge, then obey them not. Unto Me is your return,
and I shall tell you what you used to do.

And for those who believe (in the Oneness of Allah and other items of Faith)
and do righteous good deeds, surely, We shall make them enter in (the en-
trance of) the righteous (i.e. in Paradise).

Of mankind are some who say: "We believe in Allah," but if they are made
to suffer for the sake of Allah, they consider the trial of mankind as Allah's
punishment, and if victory comes from your Lord, (the hypocrites) will say:
"Verily! We were with you (helping you)." Is not Allah Best Aware of what is
in the breast of the 'Alamin (mankind and jinns)?

47
Verily, Allah knows those who believe, and verily, He knows the hypocrites
[i.e. Allah will test the people with good and hard days to discriminate the
good from the wicked (although Allah knows all that before putting them to
test)].
[Noble Quran 29:2-11]

Reward and punishment are definitely a part of the Next Life on a very per-
manent basis. Those who suffer in this life and seemly have nothing to show
for all their hard works, good deeds and sacrifices and maintaining the faith
can look forward to a far greater reward in a place where these things will not
be temporary but rather they will be for eternity. Those who corrupt, violate,
injure and do evil and destruction seem to escape any justice here, yet in the
Next Life they too will see the fruits of their labors, and certainly they will be
paid according to what they have done as well.

As regards oppression, this is something Allah forbids for Himself to do to

anyone and He hates it when anyone oppresses someone else. He does have
absolute power over everything. He allows sickness, disease, death and even
oppression so we can all be tested in what we do.
------------------
[Link]

48
Monotheism – One God
The religion of Islam is based on one core belief, that there is no god worthy
of worship but Allah. When a person embraces Islam or a Muslim wants to
renew or confirm his or her faith, they profess their belief that there is no
god worthy of worship but Allah and that Muhammad is His final messenger.
Ashadu an la ill laha il Allah wa Ashadu anna Muhammadan Rasulullah, Say-
ing these words, the Testimony of Faith, is the first of five pillars or founda-
tions of the religion of Islam. Belief in God is the first of six pillars of faith.[1]

Muslims believe that there is only One God. He alone is the Sustainer and
Creator of the universe. He is without partners, children, or associates. He is
the Most Merciful, the Most Wise, and the Most Just. He is the all hearer, all
seer, and the all knowing. He is the First , He is the Last.

“Say (O Muhammad), He is Allah, (the) One. Allah-us-Samad (The Self-

Sufficient Master, Whom all creatures need, He neither eats nor drinks). He
begets not, nor was He begotten; And there is none co-equal or comparable
unto Him.” (Quran 112)

“He is the Originator of the heavens and the earth. How can He have chil-
dren when He has no wife? He created all things and He is the All-Knower
of everything. Such is Allah, your Lord! La ilaha illa Huwa (none has the right
to be worshipped but He), the Creator of all things. So worship Him (Alone),
and He is the Trustee, Disposer of affairs, Guardian, over all things. No vision
can grasp Him, but His Grasp is over all vision. He is the Most Subtle and
Courteous, Well­Acquainted with all things.” (Quran 6:101-103)

This belief is sometimes called Monotheism which is derived from the Greek
words ‘monos’ meaning only and ‘theos’ meaning god. It is a relatively new
word in the English language and it is used to denote a supreme being Who
is all-powerful, the One who is responsible for life, the One who rewards or
punishes. Monotheism is directly opposed to Polytheism, which is belief in
more than one god, and to Atheism, a disbelief in all deities.
If we were to take into consideration the general meaning of the word ‘mon-

49
otheism’ Judaism, Christianity, Islam and Zoroastrianism, and some Hindu
philosophies could all be included. However it is, more commonplace to
refer to Judaism, Christianity, and Islam as the three monotheistic religions
and group them together; nonetheless, there are glaring differences between
Christianity and Islam.

The concept of a trinity inherent in most Christian denominations ostensibly

includes aspects of plurality. The belief that one God is some how three di-
vinities (father, son, and holy spirit) contradicts the concept of Monotheism
inherent in Islam, where the Oneness of God is unquestionable. Some Chris-
tian groups, including those known as Unitarians believe that God is One and
cannot be God and human at the same time. They take the words of Jesus
in John 17:3, “the One True God” literally. However, the vast majority of
Christians do not share this belief.

In the religion of Islam belief in One God, without partners or associates is

essential. It is the focal point of the religion and it is the essence of the Quran.
The Quran calls on humankind to worship God alone and to give up wor-
shipping false gods or associates. The Quran urges us to look at the wonders
of creation and understand God’s greatness and power, and it speaks directly
of His names, attributes, and actions. The Quran commands us to reject any-
thing that is worshipped instead of, or along with God.

“And I (God) created not the jinns and humankind except they should wor-
ship Me (Alone).” (Quran 51:56)

Islam is often referred to as pure monotheism. It is not adulterated with

strange concepts or superstitions. Belief in One God entails certainty. Mus-
lims worship God alone, He has no partners, associates, or helpers. Worship
is directed solely to God, for He is the only One worthy of worship. There is
nothing greater than God Alone.

“Praise and thanks be to God, and peace be on His slaves whom He has cho-
sen (for His Message)! Is God better, or (all) that you ascribe as partners (to
Him)?” (Of course, God is Better)

50
Is not He (better than your gods) 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 god with God? Nay, but they are a
people who ascribe equals (to Him)!

Is not He (better than your gods) Who has made the earth as a fixed abode,
and has placed rivers in its midst, and has placed firm mountains therein, and
has set a barrier between the two seas (of salt and sweet water).Is there any god
with God? Nay, but most of them know not.

Is not He (better than your gods) Who responds to the distressed one, when he
calls Him, and Who removes the evil, and makes you inheritors of the earth,
generations after generations. Is there any god with God? Little is that you
remember!

Is not He (better than your gods) Who guides you in the darkness of the land
and the sea, and Who sends the winds as heralds of glad tidings, going before
His Mercy (rain)? Is there any god with God? High Exalted be God above
all that they associate as partners (to Him)!

Is not He (better than your so-called gods) Who originates creation, and shall
thereafter repeat it, and Who provides for you from heaven and earth? Is there
any god with God? Say, “Bring forth your proofs, if you are truthful.” (Quran
27:59-64)

-----------------------------------------------------------------
Footnotes:
[1] The six pillars of faith are belief in God, His angels, His prophets and
messengers, all His revealed books, the Day of Judgement, and divine decree.

51
The Inclusiveness of Islam : A Religion for All Humanity
Obedience to Prophet Muhammad a Must for All

Before discussing how the laws of Islam are universal, it is important to brief-
ly discuss the issue of those who are following earlier confirmed prophets of
God. These people may argue that the Prophet Muhammad may have been
truthful, but that it is sufficient for them to follow the Prophet that they have
been following.

In reality, no one has the right to accept the other prophets while rejecting
the Prophet Muhammad, may the mercy and blessings of God be upon him.
No one has the right to say that Muhammad was truthful but, “I chose to still
follow Jesus or Moses instead.” Logically speaking, one should not expect this
to be acceptable to God. God has sent His final messenger to be believed in
and followed, superseding and canceling what is left of the teachings of earlier
prophets. In the Quran, God describes such an attitude:

“And when it is said to them, ‘Believe in what God has sent down,’ they say,
‘We believe in what was sent down to us.’ And they disbelieve in that which
came after it, while it is the truth confirming what is with them…” (Quran
2:91)

God has further declared people of this nature to be disbelievers. He has said:

“Verily, those who disbelieve in God and His Messengers and wish to make
distinction between God and His Messengers (by believing in God and disbe-
lieving in His Messengers) saying, ‘We believe in some but reject others,’ and
wish to adopt a way in between. They are in truth disbelievers. And We have
prepared for the disbelievers a humiliating torment. And those who believe in
God and His Messengers and make no distinction between any of them, We
shall give them their rewards, and God is Ever Oft-Forgiving, Most Merci-
ful.” (Quran 4:150-152)
The Prophet said:

52
“[I swear] by [God], the One in whose hand is my soul, there will be none of
my addressed people, be he Jew or Christian, who hears of me and dies with-
out believing in that with which I was sent except that he will be from the
inhabitants of the Hellfire.” (Saheeh Muslim)

The Prophet even told one of his companions:

“If my brother Moses were alive today, he would have no option but to fol-
low me.” (Ahmad and al-Daarimi)

Hence, the universality of Islam applies to all who were following any of the
previous prophets as well. They have no logical option except to accept and
follow Prophet Muhammad.

The Universality of Islam and Its Timelessness

As noted above, Prophet Muhammad declared that he was the final prophet
sent for humankind. At the same time, it is inconceivable knowing the mercy
of the merciful that He would leave humans without any form of clear guid-
ance. In other words, what He gave this final messenger must be suitable to
guide all of humankind after him after him until the Day of Judgment. In fact,
the Prophet himself made this very same point in essence when he said:

“I have left with you two things that if you cling to them you will never be
misguided after me: The Book of God and the Sunnah of His Messenger.”
(Saheeh Muslim)

God has also said:

“…This day, I have perfected your religion for you, completed My Favor
upon you, and have chosen for you Islam as your religion…” (Quran 5:3)

Thus, the religion is completed and perfected and there is no need for any
alteration or change. The message has come and shall suffice until the Day of
Judgment. The Prophet sent for all peoples has already come.

53
This implies that the Prophet’s teachings are valid and obligatory upon all of
humankind. That is, his example and teaching was not simply for the people
of Arabia at his time. Rather, it is just as valid and just as important for each
and every Muslim today, whether he be in New York or Malaysia.

At this point, someone may logically ask: How is it that this Law is able to
fulfill the needs for all of mankind until the Day of Judgment? Human society
is changing day to day. How is it that one “law” can provide guidance for
everyone at all times? The answer to this question has to do with the beauty
of the Law. When one studies the law promulgated by Prophet Muhammad,
one finds that it has the needed elements of flexibility that allow it to be just as
practicable today as it was during time of the Prophet. In essence, those issues
that need to be fixed and permanent are made such by the Islamic Law. Those
that need to be flexible so that different peoples at different times may apply
them differently are left flexible in the Islamic Law. Hence, it is a Divinely
guided way of life that is suitable and practical for all humans until the Day of
Judgment.

The Inclusiveness of Islam : A Guidance Complete and

Sufficient Forever
Thus, first, in reality, human nature actually does not change over time. Laws
or guidance covering moral and ethical behavior shall always remain the same,
because what is damaging to the soul at one time will always be damaging to
the soul, again due to the fact that human nature does not change. For ex-
ample, lying and cheating are displeasing to the Lord and harmful to the soul
and shall forever remain that way. Thus, laws and guidance related to issues
of this nature remain fixed and completely applicable until the Day of Judg-
ment. Ritual acts of worship, which underline the foundation of a human's
character, also do not need to change. God alone knows how He is to be
worshipped, and if He has declared these acts as proper and acceptable to Him
until the Day of Judgment, no one can possibly say otherwise. In describing
these kinds of laws or guidance, one can say that Islamic Law is rigid, but that

54
is only because it should be rigid on these points. That, in no way, affects its
universality and practicality for all times and places.

Second, there are some harmful matters that humans must avoid. These have
also been explicitly and permanently forbidden. Alcohol and intoxicants, for
example, will always be harmful for humankind. Every now and then, hu-
mans may find something beneficial about alcohol, as God also alludes to in
the Quran, but overall no society can rightly argue that alcohol consumption
is something good. One need only consider the social costs of drinking in
the United States alone. Many families are torn apart due to alcohol abuse.
Driving under the influence is recognized as a danger to society, and although
great steps have been taken to control it, numerous people are still killed or
severely injured due to alcohol. Many alcoholics cannot hold down jobs and
thus become dependent on the state, putting the burden of their care on the
rest of the citizens. When it comes to issues of this nature, Islam forbids such a
practice forever as there can be no serious argument given that alcohol should
be permitted. (Indeed, one can argue that it is only permitted today because
the cost of keeping people from this addicting “drug” is prohibitive. This, in
reality, is just another sign of how dangerous and evil alcohol is.)

Third, beyond that, humans need only some detailed laws but many general
principles that allow them to guide their lives in all times and places. This is
exactly what Islamic Law provides for them. Thus, God provides detailed
laws about what kinds of food one may eat, inheritance, who is legal as a
spouse, international relations and so on. From these detailed laws, a scholar
is able to extract rulings for many new occasions. From the general principles,
a scholar can derive guidance for various issues that did not occur during, for
example, the time of the Prophet.

Fourth, in the realm of social contracts and business, for example, the gen-
eral principle is that everything is permissible unless there is evidence to show
otherwise. Hence, Islamic Law actually allows for a great deal of freedom
within the Law. In business dealings, for example, Islam has prohibited inter-
est, overly risky transactions, gambling, fraud, deception, sale or purchase of
illegal items and coercion. In general, these are the harmful aspects that have

55
been prohibited. In other words, the guidance is such that when new forms of
business dealings are developed, as in modern times, one can determine which
are acceptable according to Islamic guidelines and which are not. Thus, Is-
lamic Law has been proven to be feasible for over 1400 years and, according
to Islamic beliefs, will continue to be feasible until the Day of Judgment. Two
businessmen are able to come up with any form of contract they wish, as long
as the basic forbidden and harmful aspects are avoided. One cannot even im-
agine how many types of transactions are therefore permissible under Islamic
Law.

Finally, it must be recognized that this complete and comprehensive guidance

that will remain viable until the Day of Judgment is a great blessing from God,
and is another sign that humans must turn to God for guidance. Humans on
their own would never be able to find a way of life that is suitable even for
just one place and time, not to speak of something that would be good for
centuries or millenniums—although humans would try to latch on to what
they were following in the past. Sayyid Qutb has eloquently noted this point
when he wrote,

When a human being tries to construct a metaphysical concept or a system of

life through his own efforts, this concept or system cannot be comprehensive.
It can only be partially valid, good for one time and place but not for other
times and other places, and appropriate for one set of circumstances but not
for another. Furthermore, even in tackling a single problem, he is incapable
of looking at it from all possible sides and of taking into consideration all the
consequences of the proposed solution, since very problem extends in space
and time and is connected with precedents and antecedents beyond the scope
of observation and comprehension of human beings.

We therefore conclude that no philosophy and no system of life produced by

human thought can have the characteristic of “comprehensiveness.” At most,
it can cover a segment of human life and can be valid for a temporary period.
Because of its limited scope, it is always deficient in many respects, and because
of its temporariness it is bound to cause problems that require modifications
and changes in the original philosophy or system of life. Peoples and nations

56
basing their social, political and economic systems on human philosophies are
forever confronted with contradictions and “dialectics.”[1]

One need only look at one example which has been much debated recently
to understand how applying God’s guidance at all places and times is what is
best for humanity. Circumcision is a well-known and established practice
in Islam. In the past few decades, doctors and scientists—due to humans’
very limited understanding of the reality of humans as a whole—keep going
back and forth concerning circumcision. One decade they are in favor of it
while the next they say that it is useless and harmful to the child. Now they
have found—or they think they have found, as perhaps they could be wrong
again—that circumcision is a great defense against HIV AIDS. Now, they are
rushing to circumcise many of the men in different parts of Africa.

Perhaps, after so many cases like this, more and more humans will realize that
there is guidance, complete and perfect, that has come from God that is ex-
actly what all humans need and require, regardless of time and place.

The Guidance is Complete and Sufficient Forever

In sum, the guidance is complete and suitable for all times and places. It is
all that the Muslims need for happiness in this world and in the Hereafter. It
cannot be improved upon. It is, therefore, in no need of additions, altera-
tions or deletions. Those who think that they can improve upon what God
has revealed are arrogant in the purest sense and going beyond what they can
possible ever achieve. For this obvious reason, the Prophet gave very strong
warnings about innovations, heresies and changes to the faith. Such things are
not needed at all and they will simply take away from the beauty and perfec-
tion of Islam. Thus, the Prophet said:

“The worst matters are invented ones. And every innovation is a going astray.”
(Saheeh Muslim)

He also said:

“And every going astray is in the hell fire.” (al-Nasaai)

57
The Prophet also said:

“Whoever introduces anything into this affair of ours that does not belong to
it will have it rejected.” (Saheeh al-Bukhari and Saheeh Muslim)

-----------------------------------------------------------------
Footnotes:
[1] Sayyid Qutb, The Islamic Concept and Its Characteristics (American Trust
Publications, 1991), pp. 85-86.

The Inclusiveness of Islam : The Finality of Prophethood

What is meant here by “the inclusiveness of Islam” is that fact that Islam is for
all times and places. Regardless of who a person may be or where he may be,
Islam should be his religion and his way of life. This is just as much true for
those who lived during the lifetime of the Prophet, may the mercy and bless-
ings of God be upon him, or those who will live in 2525 (if God wills that
there shall be such a year).

The correct understanding of this point revolves around a number of issues.

The first important issue is that of the finality of prophethood as vested in the
Prophet Muhammad. The second concerns the perfection of the religion and
the manner in which it is able to guide humankind during all eras.

The Finality of Prophethood

God decreed that the Prophet Muhammad would be His final messenger.
God says:

“Muhammad is not the father of any man among you, but he is the Messenger
of God and the last of the Prophets. And God is Ever All-Aware of every-
thing.” (Quran 33:40)

The Prophet Muhammad himself said:

58
“I have been sent to all of the creation and the prophets have been sealed by
me.” (Saheeh Muslim)

Again, he said:

“The Children of Israel were led by the prophets; whenever a prophet died,
a prophet succeeded (him). Lo! There will be no prophet after me” (Saheeh
Al-Bukhari, Saheeh Muslim)

Thus, there finally came the Prophet who explicitly declared that he is the final
prophet. The Prophets who came before the Prophet—as far as can be seen
from what is narrated from them—did not make such a claim regarding them-
selves. Thus, for example, in Deuteronomy 18:17-19, God is telling Moses
that He is going to send another messenger “like unto him” in the future. In
the New Testament, in John 14:15-16, Jesus speaks of “another Comforter”
being sent by God. (Also in John 16:7-8 and John 16:12-13 Jesus speaks of
someone coming in the future.) On the other hand, the Prophet Muhammad
made it very clear that no prophet would come after him.

Being sent as the final messenger for humankind, there had to be some aspects
that were unique concerning this last Prophet. These aspects include:

First, since no one could come later to correct any mistakes or distortions,
the revelation received by the last prophet had to be preserved in its pristine
purity. It is obviously beyond the scope of this short article, but a study of the
history of the Quran and Sunnah would demonstrate that both of them were
minutely preserved.

Second, the nature of the “sign” of the last prophet would have to be different
as well. This is because this sign would have to affect not only the people who
were alive during the time of the prophet, but also all those who would come
later. The “sign” of the Prophet Muhammad was the Quran, and its miracu-
lous nature can still be appreciated today and will continue to be appreciated
in the future.

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Third, this final prophet could not simply be sent for one community among
humankind—each then having their own final prophet and then differing
with one another. This final prophet had to be sent for all of humankind,
putting an end to the succession of prophets and being suitable for the world
as a whole. The Prophet Muhammad was the only prophet to make it known
that he was not sent only for a certain people, but rather for all the various
peoples of the world. The Jews, for example, consider themselves to be a
chosen race and that their message is meant exclusively for themselves. Thus,
many orthodox Jews do not believe in proselytizing their faith. The New
Testament also makes it clear that Jesus’ mission was to the Tribes of Israel.
Matthew 10: 5-6 read:

“These twelve Jesus sent forth, and commanded them, saying, Go not into the
way of the Gentiles, and into any city of the Samaritans enter ye not: But go
rather to the lost sheep of the house of Israel.”

Jesus is reported to have said when the Canaanite woman came to him for
help,

“I am not sent but unto the lost sheep of the house of Israel” (Matthew 15:24).
[1]

This limited mission of Jesus’ is also affirmed in the Quran (61:6). In the case
of the Prophet Muhammad, however, God says:

“Say (O Muhammad to the people), ‘O mankind! Verily, I am sent to you all

as the Messenger of God…’” (Quran 7:158)

Another verse reads:

“And We have not sent you (O Muhammad) except as a giver of glad tidings
and a warner to all mankind.” (Quran 34:28)

There are yet other verses giving the same purport. Prophet Muhammad also
stated that he was distinguished from the earlier prophets by five matters. The

60
last he mentioned was:
“[Before] a prophet would be sent to his own people only, while I have been
sent to all of mankind.” (Saheeh Al-Bukhari, Saheeh Muslim)

Fourth, the laws and teachings of this message had to be fixed in matters that
need to be fixed for all of humankind until the Day of Judgment and guiding
yet flexible or accommodating in those matters that need to be open to change
due to the changing circumstances of humankind. This shall be discussed in
more detail below.

On all of these points, one sees that it is the message of the Prophet Muham-
mad that fits all of these criteria. Furthermore, all of these aspects make it quite
clear that the Prophet Muhammad is qualified and sufficient to be the mes-
senger for all of humankind and that the religion that all humankind should
accept is Islam.

-----------------------------------------------------------------
Footnotes:
[1] In the same context, Jesus in quoted in Matthew 15:26 as saying about
helping the Canaanite woman, “It is not meet to take the children's bread, and
cast it to dogs.” Again, God alone knows what parts of the Gospels attributed
to Jesus were actually said by him.

61
Worship in Islam : The Meaning of Worship
The concept and purpose of worship in Islam is unparallel to any other reli-
gion in existence. It combines the mundane with the spiritual, the individual
with the society, and the internal soul with the external body. Worship has a
unique role in Islam, and through worship, a person is regarded as a true Mus-
lim who accords his entire life to the Will of God.

The importance of worship may be seen in the fact that it has been prescribed
by God in all religions prior to Islam. God said in the Quran:

“And assuredly We have sent among every people a messenger (with the com-
mand): worship God…” (Quran 16:36)

Worship in Islam has so many facets that it is difficult to describe them all in
words. The most general meaning of worship in Islam is inclusive of eve-
rything which is pleasing to God, whether they deal with issues of belief,
or deeds of the body. It may include everything a person perceives, thinks,
intends, feels, says and does. It also refers to everything that God requires,
external, internal or interactive. This includes rituals as well as beliefs, work,
social activities, and personal behavior, as human being is a whole, such that
every part affects every other.

Worship may be classified into two types:

1) Specific Beliefs, feelings and visible acts of devotion paid in homage to

God which He has commanded.

2) All other acts of goodness generally encouraged in the life of a Muslim.

Devotion to God
This facet of worship entails that one fulfill certain deeds which God has com-
manded in His religion, whether they deal with the inner self or the outer
body, and whether they be obligatory or voluntary. This facet of worship
is not only limited to following His commandments, however, but it is also

62
inclusive of leaving those things which He has forbidden. Worship in this
sense, maybe defined as anything believed, felt, or done as an act of obedience
to God.

In this respect, worship may also be called servitude, as it is in essence liv-

ing one’s life in complete servitude to God, doing what He commands, and
avoiding what he forbids, as a slave lives within the will of his master. In es-
sence all creations are slaves of God, whether they like it or not, for they are
all subject to the laws He has placed within His creation:

“There is none in the heavens and the earth but comes unto the Most Benefi-
cent (God) as an obedient slave.” (Quran 19:93)

“To Him submitted all creatures in the heavens and the earth, willingly or
unwillingly.” (Quran 3:83)

But worship differs from servitude in that it must be coupled with love, awe
and reverence. No act of obedience is regarded as worship unless it is coupled
these feelings; one must love the action and love, hold in awe and have rever-
ence for the One the action is being performed.

For this reason, in discussing this topic, it must be emphasized that worship is
a right with is solely for God. Islam adheres to the strictest form of monothe-
ism and does not tolerate that any act of worship be directed towards other
than God. It is God alone who demands our obedience, and it is God alone
who deserves our love. Any veneration of other deities besides God, whether
they be demigods, prophets, angels, saints or martyrs, or their relics, statues or
pictures, is considered as a breach in this monotheism, and a person is rendered
out of the fold of Islam if committed. Even though one may justify that they
venerate saints due to their service to God, or their relics as a remembrance of
them, Islam does not differentiate between direct and indirect, or subordinate
and superior worship. All worship and acts of veneration, homage and obedi-
ence must be offered for God alone.

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The Inner Forms of Worship

As mentioned earlier, acts of worship prescribed by God either deal with the
inner self or the outer body. Those which deal with the inner self do so with
belief and feelings. Humans are commanded to believe in certain ultimate
truths, discussed in the articles of faith, and this is the most important aspect
of worship. Belief is the basis for what a person feels and does – actions and
feelings are a reflection of belief. If a person’s belief in incorrect or weak, it
will never produce the desired results in regards to their feelings or actions.
For example, if a person incorrectly believes that God has forgiven them their
sins due to their mere faith, their belief will not produce the desired feeling of
fear which should be present in their heart, nor will this belief cause a person
to cease sinning and perform deeds of righteousness.

God has also commanded us to maintain certain feelings in our hearts, both
towards God as well as others of His creation. Muslims must love God, fear
him, have awe in Him, place their trust in Him, and revere Him. Muslims
have also been commanded to love their fellow Muslims, to have mercy and
compassion towards them, to love righteousness and to hate sin. These are all
considered acts of worship of the inner self because they are in essence a fulfill-
ment of the commandments of God; Muslims will be rewarded for fulfilling
them.

Worship in Islam : The Outer Forms of Worship

The Outer Forms of Worship

Throughout history, certain religions, due to their tampering, have placed

more emphasis on the inner format of worship, wholly or partially dismiss-
ing the importance of the outer, while others have placed more emphasis on
apparent and visible acts of rituals, diminishing the value of belief. As men-
tioned earlier, in Islam, there is no absolute separation between the inner and
outer - the inner state produces and ought to produce outer manifestations,
and outer conditions and actions have inner consequences. There is certainly
a correspondence between the inner and outer state, and each tends to modify

64
the other. All inner intentions lead to equivalent postures and actions. One
can often judge a person's inner state by his outer. A person in despair or fear,
for instance, has a certain posture and expression on his face. Conversely, if
certain activities or postures are adopted then the equivalent inner state will
result.

Visible acts of worship offered to God are fruits of the Muslim’s belief. For
this reason, not only does Islam demand that a person believe in the ultimate
truths laid out in its doctrine, but it also demands that belief in God produce
visible action. It is not enough for one to maintain certain beliefs for salvation,
but rather deeds are essential in order for one to be successful in this life and
the next.

God has commanded that Muslims fulfill certain commandments throughout

the course of their lives, exemplified in the five pillars of Islam. These have
been prescribed daily, such as the prayer, and annually, such as the compulsory
charity and the fast of Ramadan, or as little as once in a person’s life, such as
the Hajj. There are many other acts of worship prescribed in Islam other than
the five pillars, some of which are obligatory and others of which are volun-
tary, their performance left to a Muslim’s discretion.

Though there is a ritual connected with these acts of worship, they should
not be mistaken for ritualism or regimentation. Acts of worship must be done
with full awareness of what one is doing and awareness of the presence of
God. Actions performed mechanically or as habits produce only automatons
and do not facilitate spiritual growth.

“It is not righteousness that you turn your faces toward the East or the West,
but righteous is he who believes in God and the Last Day and the Angels and
the Book and the Prophets, and gives his beloved money to his relatives and
the orphans and the needy and for the ransoming of captives and who observes
prayer and pays the poor-due; and those who fulfill their promises when they
have made one, and the patient in poverty and affliction and the steadfast in
time of war; it is those who have proved truthful and it is those who are the
God-fearing.” (Quran 2:177)

65
The Purpose and Benefit of Worship

God is not in need of our worship. Worship has been legislated in Islam and
all other previous religions for the benefit of humanity, both in the individual
and societal sense. Worship is essential for the maintenance of spirituality in
the life of Muslims and its growth. Formal worship trains the individual to
love his Creator and to develop constant awareness of God. God says:

“O people! Worship your Lord Who has created you and those before you in
order that you may be of the God-conscious.” (Quran 2:21)

God also said to Moses:

“…And establish the prayer in order to remember Me.” (Quran 20:14)

Acts of worship serve as a means through which one remembers God and
maintains a relationship with Him. Muslims perform prayer a minimum of
five times daily in order to maintain this relationship. When a one supplicates,
implores, praises God, recites verses from His revelation, which has been called
“the Reminder”[1], along with other forms of worship throughout the day,
they will gain the sense that the Power and Knowledge of God is present with
them at all times, leading them to this sense of God-consciousness.

Worship also creates a strong sense within a Muslim to remove the evil within
himself and in the community and environment and to establish the word of
God throughout the world. God says:

“…Indeed the prayer prevents one from committing licentious and evil
deeds…” (Quran 29:45)

Again, when a person spends his day performing specific acts of worship, they
are constantly reminded of the purpose of life and their final end, and this in
turn helps them to accord their lives to the Will of God, doing what He is
pleased with and avoiding what He dislikes.

66
One can clearly see the impact worship has on a collective level. Society is
merely a conglomeration of individuals, and when individuals are spiritually
and morally upright, the society itself will also be upright. Ideally, the society
will be one which feels that God is ever-watching over them; one to which
beneficent acts of kindness will be an inseparable adjective, and sin and vice
will be confined and limited.

Although it may seem to some that worship and obedience to God is similar
to imprisonment and slavery, the worship of God and servitude to Him actu-
ally liberates humans from all types of subjugation. A person break frees from
the chains of society, peers, and family, and liberates him to please His One
True Lord. This is true freedom that brings about security and contentment.
Servitude to God is ultimate source of freedom.

-----------------------------------------------------------------
Footnotes:
[1] This may be found in many verses, such as 15:9, 36:11, and others.

Worship in Islam : The Comprehensiveness of Worship

As mentioned earlier, the definition of worship in Islam is one which is com-
prehensive, including everything a person perceives, thinks, intends, feels,
says and does. It refers to everything that God requires, external, internal or
interactive. This includes rituals as well as beliefs, work, social activities, and
personal behavior.

There is a distinction between that which is good, that which is evil and that
which is neutral. A good thing is that which is according to the purposes and
nature made by God. It leads to harmony and is, therefore, a reward in itself
because it removes conflict and suffering. It follows that anything that accords
with this must be a form of worship.

This Islamic understanding of worship allows the whole of one’s life to be

an act of worship, as long as the objective of that life is the pleasure of God,

67
which is achieved by doing good and refraining from evil. A person can turn
everyday activities into acts of worship by purifying his or her intention and
sincerely seeking God’s pleasure through these activities. God’s Messenger,
may the mercy and blessings of God be upon him, said:

“Helping a person or his belongings onto his mount is an act of charity. A

good word is charity. Every step taken on the way to performing prayers is
charity. Removing an obstacle from the road is charity.” (Saheeh Al-Bukhari)

Earning a living can be a form of worship The Companions saw a man and
were astonished by his hard work and industry. They lamented: “If he were
only doing this much work for the sake of God…”

God’s Messenger said:

“If he is working to support his small children, then it is for the sake of God.
If he is working to support his elderly parents, then it is for the sake of God. If
he is working to occupy himself and keep his desires in check, then it is for the
sake of God. If, on the other hand, he is doing so to show off and earn fame,
then he is working for the sake of Satan.” (al-Mundhiri, as-Suyuti)

Even the most natural acts can become acts of worship if they are accompanied
by the proper intention: God’s Messenger said:

“When one of you approaches his wife, it is an act of charity.” (Saheeh Mus-
lim)

The same can be said for of eating, sleeping, working and traits of good char-
acter, such as truthfulness, honesty, generosity, courage, and humbleness, can
become worship through sincere intention and deliberate obedience to God.

In order for these otherwise mundane actions to be counted as acts of worship

deserving of divine reward, the following conditions must be met:

A. The action must be accompanied by the proper intention. God’s Mes-

68
senger said:

“Actions are but by intentions, and a person gets only what he intended.”
(Saheeh Al-Bukhari)

B. The action must be lawful in and of itself. If the action is something pro-
hibited, its perpetrator deserves punishment. God’s Messenger said:

“God is pure and good, and He accepts only what is pure and good.” (Saheeh
Muslim)

C. The dictates of Islamic Law must be completely observed. Deception,

oppression, and iniquity must be avoided. God’s Messenger said:

“He who deceives us is not one of us.” (Saheeh Muslim)

D. The activity should not keep the person from performing his or her reli-
gious obligations. God says:

“O you who believe, do not let your wealth and children distract you from
the remembrance of God…” (Quran 63:9)

As we see here, the concept of worship in Islam is not restricted to mere mo-
nasticism, meditation, or acknowledging the reality in which God has created
us, nor is it one based upon mere ritualism and performance of certain actions
with no apparent meanings. Rather Islam has combined the inner and the
outer and has defined righteousness and placed for it a reward. It is this com-
prehensiveness of the concept of worship through which humans may fulfill
the purpose for which they have been created. God says:

“And I have neither created jinn nor humans, except for My worship.” (Quran
51:56)

Humans are required to live not according to their subjective desires, automa-
tisms, mental conditioning or according to the dictates of social, political or

69
academic authorities, but in accordance with their cosmic purpose inherent in
us: the worship God.

“So set you your face towards the straight religion, the nature (framed by)
God with which He has created humankind. No change let there be in the
creation of God, that is the straight religion, but most people do not know.”
(Quran 30:30)

When one lives their life fulfilling those aspects which God has commanded,
leaving those things which God has forbidden, and according each of their ac-
tions to the Will of God, their life, from morning until evening, from the time
of birth until death, is turned into worship for which they will be rewarded.
This was the state of the Prophets, as God says:

“Indeed, my prayer, my sacrifice, my living, and my dying are for God, the
Lord of the all that exists.” (Quran 6:162)

When one achieves this state, they come into harmony with the rest of crea-
tion and return to their natural state of being, as all others of the creations of
God are unconsciously in constant worship of God, as He has said:

“Do you not see that unto God bow down in worship (or submit in service
and adoration) whosoever is in the heavens and whosoever is in the earth, and
the sun, and the moon, and the stars, and the mountains, and the trees, and the
beasts, and many among mankind…” (Quran 22:18)

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