Admitting The Oneness of Allah


What is worship ['Ibadah]?




·linguistic meaning:

the term 'Ibadah in Arabic dictionary means submission and surrender. For example, it is said in Arabic: a submissive camel or a trodden path i.e. a path where people always tread.



·Technical meaning:

It incorporates many definitions as follows:

Sheikh al-Islam ibn Taymiya defined worship as: "It is a comprehensive term that encompasses all what Allah loves of words and deeds whether inward or outward[1]."

Ibn al-Qayim said: "Worship is the utmost degrees of love to Allah while accompanied by complete surrender[2]."

Sheikh ibn Sa'di gave many definitions to the term 'Ibadah including: "love and submission to Allah are the essence and core of worship. The complete love and submission to Allah is the reality of worship. If these two concepts or any of them is missed, it is not considered a true worship. This is because submitting oneself to Allah is the core of worship which cannot be achieved except through a perfect love out of which the love of everything else follows [3]."

In another definition, Sheikh ibn Sa'di said: "Worship or 'Ibadah is a comprehensive term includes all what Allah loves of beliefs, inward and outward deeds. Doing good deeds or refraining from sins are considered a worship which draws a person closer to Allah. Likewise, a person who abandons sins for Allah's sake also worships his Lord and gets closer to Him[4]."

Here, it is worthy to mention that there are two concepts related to the term worship[5]:

-The verb or the action in itself "to worship".

-The object or the means the draws the worshipper nearer to Allah.

Prayer as an example:

- Performing prayer is an act of worship

-It is also a means to get nearer to Allah.

Based on this, according to the second concept, worship can be defined in accordance with the opinion of ibn Taymiya. According to the first concept, it can be defined in accordance to the second and third definition.

However, the fourth definition of ibn Sa'di incorporates the two concepts.

Moreover, from among the definitions of the term worship is this one which states: "It is the good deeds that a person does willingly for the sake of Allah Almighty with no partner[6]." This definition also includes both concepts.

Difference between 'Ibadah and Tawhid al-'Ibdah [worshipping none but Allah]:

There is an apparent difference between the two concepts: worship is an act in itself through which a worshipper gets closer to Allah while Tawhid al-'Ibadah means to worship none but Allah.



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[1] See al-'Ubudiyya p.38

[2]See al-Kafiya Ash-Shafiya fi al-Intisar by al-Najiya sect p.32

[3] See al-Haqq al-Wadih al-Mubin pages 59-60

[4] Cited from Sheikh Adb Ar-Rahman ibn Sa'di and his efforts to clarify the issues of 'Aqida p.162.

[5] See al-Qawl al-Mufid 'ala KitabAt-Tawhid by Sheikh Mohammed ibn 'Uthaimin vol.1, p.10.

[6] See 'Ubudiyat al-Ka'inat Li Rab al-'Alamin by Farid At-Toni p.25.

Performing Tayammum or Dry Ablution

Its is mentioned in the Holy Quran in Surah Al Ma’idah (5:6), “And if ye are sick or on a journey, or one of you cometh from the closet, or ye have had contact with women, and ye find not water, then go to clean, high ground and rub your faces and your hands with some of it. Allah would not place a burden on you, but He would purify you and would perfect His grace upon you, that ye may give thanks.”

Therefore, if one cannot find water for ablution or bath or water washing makes you sick or could start, continue or increase any illness or disease, then it is better to preform Tayammum as follows:

Niyyah (Intention) of purification (that you are going before the Highest Presence, and that of your own humility before the Creator and the Master).


Strike pure earth, sand dust, stone or concrete wall lightly with the palms and fingers of both the hands, and then shake or blow off the dust from the hands. Pass the palms and fingers of both hands over the face once.
Similarly, strike both hands again, and rub alternately (first right then left) from the tip of the fingers to the hand, the fore arms and the elbow. Take off hand watches, rings, bracelets, etc. before Tayammum or Wudhu.




One Tayammum is sufficient for both Wudhu (Ablution) and Ghusl (Bath) when latter is Fardh or compulsory. Tayammum is also nullified for the same reason as Wudhu, and also automatically when the cause (illness, lack of water etc.) is removed.

Importantly, One must make sure that the time of the prayer has set in before performing the Tayammum. The Tayammum is valid for one obligatory prayer only and for as many optional prayers as one wishes. However, one repeats the Tayammum before each obligatory prayer.


Wiping Over Socks



Wiping Over Socks

The following three conditions must be met for wiping over socks to be valid:

(1) You should have worn the socks after washing the foot in a previous wudoo or ghusl (bath).

(2) The sock must cover the whole foot including the ankle.

(3) You can only wipe on the sock within the time period allowed to do so.

(4) You should not have taken off the sock after breaking wudoo.

Time Period for Wiping Over Socks

If you are not traveling, you can wipe over your socks for twenty four hours. If you are traveling, you may do so for three days; that is seventy two hours. At the end of the period, you must take off your socks and wash your feet for a new wudoo.

If you have wudoo at the end of twenty four hours or three days (if traveling), you are not required to renew wudoo until you break it. The 24-hr/72hr time begins when you first wipe over your socks. Acts that break regular wudoo are the same acts that break wudoo done with wiping. For example, sleep would break your wudoo, but a wet dream would require you take a bath (ghusl). Wiping over socks is not compulsory, even when traveling, and the rule applies to both, men and women.

Method

The method to be used when wiping over socks is to pass wet hands over the top of the socks. The sole of the sock is not wiped. It does not matter which hand you use to wipe each sock, but it is better to wipe both simultaneously.

You may wipe over shoes which reach above the ankle as well with the same conditions mentioned for socks. Like socks, you may not wipe over the shoes if you remove them after having broken your wudoo, rather, in this case, you will have to make masah over the socks underneath them.

Making up Missed Prayers

Making up prayers missed intentionally or unintentionally is called qada’ in Arabic. We will only discuss making up the salah if you missed it unintentionally. A person who misses a salah is responsible for performing it no matter how late he remembers it. The Prophet, may Allah praise him, said:

“If anyone misses a salah, he must pray it when he remembers it. There is no expiation except the salah itself.”[1]

For example, if you remember at the time of Asr that you have missed Dhuhr, you should make up Dhuhr and then pray Asr.

Method

If you sleep through a salah, meaning the time for that prayer has passed and you have slept through it, you must make wudoo upon waking up and offer it. One night, during a journey with the Prophet, some people said, ‘If only the Prophet would take rest with us during the last hours of the night.’ He replied, ‘I am afraid you will sleep and miss the Fajr salah.’ Bilal said, ‘I will wake you up.’ They all went to sleep, but Bilal also fell asleep! The Prophet woke up when the sun began to rise and said, ‘O Bilal, what happened to your statement?’ He replied, ‘I have never slept so much!’ The Prophet, may Allah praise him, said, ‘Allah took our souls when He wished and released them when He wished. O Bilal, get up and call the Adhan for prayer.’ The Prophet then made wudoo and when the sun came up completely, he stood up and prayed.[2]

Prayer of the Traveler

Islamic Law makes the salah easier for a traveler in two ways:

Qasr: the four rak’ah salah is shortened to two rak’ah.

Jama’: Dhuhr can be combined with Asr, Maghrib can be combined with ‘Isha. Prayers, however, cannot be combined in any other way. Fajr cannot be combined with ‘Isha, Fajr can not be combined with Dhuhr. Asr can not be combined with Maghrib.

Conditions

Qasr is performed when one is traveling. You cannot shorten the prayers unless you have actually left your city limits. There is no time limit as to how long you can shorten the prayers. The majority of scholars allow it for up to four days and nights, though. In case of bad weather, prayers can be combined (but not shortened) in the mosque so worshippers, do not have to come back to the Mosque while the weather is bad.

Method

There are two ways to combine prayers.

First, Dhuhr is prayed on time and Asr is combined with it. This means that Asr is offered before its time in the time for Dhuhr. Similarly, Maghrib is prayed on its time with ‘Isha. ‘Isha is offered early in the time of Maghrib.

Second, Dhuhr is delayed beyond its time and offered with Asr and Maghrib is delayed beyond its time and offered with ‘Isha. In both cases, Asr and ‘Isha are prayed in their times, but Dhuhr and Maghrib are delayed until the time of the following prayer.

Prayers are joined with one Adhan and two Iqamahs. The Adhan is called, followed by the Iqamah and the first prayer is offered. Then, immediately after finishing the first prayer, the second Iqamah is called, followed by offering the second prayer.


Footnotes:
[1] Saheeh Al-Bukhari
[2] Saheeh Al-Bukhari

Menstruation


Introduction

There are special regulations in Islam legislated for women regarding the three types of bleeding they experience, that are menses, post-partum bleeding, and abnormal bleeding. Women must understand the rulings pertinent to each type, as they deal with important aspects of worship, such as purification, prayer and fasting. This lesson will try to explain the most important rulings relevant to each type of bleeding.

Menstruation

Menstruation is the release of blood and tissue through the vagina that occurs on a monthly cycle, not due to specific events such as birth or breakage of the hymen. Menstrual periods usually occur once a month and last for several days. Blood loss due to menstrual flow may vary from month to month. Women typically use sanitary napkins (pads) or tampons to absorb menstrual flow. Menstrual blood is almost always dark color and not bright.

Post-Childbirth bleeding

Such bleeding occurs after the event of birth or miscarriage. It has no minimum duration, but it may even last up to forty days. Umm Salamah said:

“During the lifetime of the Prophet, the post-childbirth woman would seclude herself for forty days.” (al-Bukhari)

A woman experiencing post-childbirth bleeding has to stop praying for forty days unless her bleeding stops before that. If her bleeding stops before that time, she is to perform the ritual bath (ghusl) and start praying. If she sees blood after forty days, most scholars say that she is not to stop praying. The blood of postpartum bleeding is also almost always dark.

Forbidden Acts

Divine wisdom has exempted women from certain religious duties due to various reasons associated with bleeding. The following is a list of acts which are forbidden during menstruation and post-childbirth bleeding:

(1) Formal Prayer (Salah)

A woman experiencing her period or post-childbirth bleeding is not to perform her prayers, whether obligatory or voluntary, and those prayers which are missed due to this reason are not to be made up at a later time.

If her blood flow starts after the time for a certain prayer begins, for example, half an hour after the time for Dhuhr prayer (salah), then, after her bleeding ends, she should make up that Dhuhr prayer, since she was pure when the prayer became obligatory upon her. She should not, however, make up the prayers she missed while she is bleeding.[1]

If there is enough time left to pray at least one unit of prayer (rak’ah) after performing the ritual bath, she should pray that prayer, because the Prophet said:

“Whoever catches with one unit of prayer (rak’ah) before the sun rises has caught the Fajr prayer, and whoever catches with one rak’ah before the sun sets has caught the ‘Asr prayer.” (Saheeh al-Bukhari, Saheeh Muslim)

Example: if she performs the ritual bath after the completion of her bleeding at the time of ‘Asr and there is enough time left before sunset for her to pray unit of prayer, then she should pray ‘Asr.

(2) Fasting

It is forbidden for a woman experiencing menstruation or postpartum bleeding to fast, whether it be for Ramadan or voluntarily, but unlike the formal prayers she must make up the missed days of Ramadan.

(3) Sexual intercourse

It is forbidden to have sexual intercourse while a women is menstruating or experiencing postpartum bleeding, although other types of intimacy are allowed. As for anal intercourse, it is forbidden at all times. The Prophet, may Allah praise him, was asked “What is it permissible for me to do with my wife when she is menstruating?” He said:

“Do as you wish except for sexual intercourse.” (Muslim)

(4) Touching a copy of the Quran

It is forbidden to touch a copy of the Quran when one is in any state of impurity, because Allah says:

“… which none can touch except the purified.” (Quran 56:79)

The Prophet told the people of Yemen:

“No one should touch the Quran except one who is pure.” (Malik, an-Nasa’i, Ibn Hibbaan, al-Bayhaqi)

Permissible Acts

(1) reciting the Quran from memory.

(2) supplicating (du’a).

(3) engaging in dhikr: remembering Allah with specific words like Subhan-Allah, Allahu Akbar, and others.

(4) reading books of hadeeth or any other Islamic books.

One should keep in mind that it is permissible to read and touch a translation of the Quran, as it is not the word of Allah but rather a translation of its meanings, even if it has Arabic in it.

End of Menstruation

A woman can know that her bleeding has ended by two things:

1. The white discharge that indicates the bleeding is over.

2. Complete dryness if a woman does not have this white discharge. In this case she can find out if her bleeding has ended by inserting a piece of white cotton or something similar; if it comes out clean, then her bleeding is over. If the cloth comes out red, yellow or brown, her bleeding has not ended.

A woman must perform the ritual bath after her bleeding ends before she may pray, make up her fasts, or resume sexual relationship with her husband. She may bathe during her bleeding, but here we are referring to a separate ritual bath (ghusl) which must be performed at the end of the bleeding in order for a person to resume worship.

Drops of Blood after a Woman Has Purified Herself

Umm ‘Atiyyah said: “We used to not regard the yellowish and brownish discharge after the white discharge indicating that the period is over as being of any significance.” Based on this, this brownish discharge that comes before the period is not part of the period, especially if it comes before the usual time of menstruation and there are no other signs of menstruation such as cramps, backache, etc. So it is better for her to make up the prayers that she missed during this time.

If the period of a woman ends and she sees the white discharge which signals that her period has indeed ended, then any brownish or yellowish discharge that she sees after that, or any drops or wetness, is not menses, so it does not prevent her from praying, fasting or having intercourse with her husband. But she should not rush until she has seen that she is pure, because some women, when the bleeding lessens, rush to bathe before seeing the white discharge.

Also if a women has a regular cycle of a certain number of days, any blood seen after that is considered false menstruation, and she should perform the ritual bath and pray, even if she does not see any white discharge. Any abnormal bleeding is also considered false menstruation.


Footnotes:
[1] The Prophet said, “… when she is menstruating she does not pray or fast.” (Saheeh Al-Bukhari, Saheeh Muslim)

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Kafirun

Some Common Questions by Recent Converts

1-Fate of Non-Muslims


The Jews and Christians Promised Paradise in Quran

The Jews and Christians promised Paradise in the Quran were Muslims who were true monotheists, practiced tawhid, believed in their prophets, did not commit shirk with Allah, but died before the prophethood of Muhammad, may Allah praise him. A frequently misunderstood verse of the Quran refers to them:

“Indeed, those who believe and those who are Jews and Christians, and Sabians (before Prophet Muhammad) – those (among them) who believed in Allah and the Last Day and did righteousness will have their reward with their Lord, on them shall be no fear, nor shall they grieve.” (Quran 2:62)

The scholars of Islam agree this verse is not talking about those who believe Jesus is the son of God, or equate Jesus to God, or those who believe Allah is poor and they are rich, or who reject Prophet Muhammad, may Allah praise him. This verse is talking about the original followers of Moses and Jesus who believed in their prophet and worshipped Allah alone, but passed away before the coming of Prophet Muhammad. In fact, the Quran contains a whole chapter, Surah al-Buruj (Quran, 85), which speaks of the Christian martyrs before the advent of Prophet Muhammad in the story of ‘the People of the Ditch.’

As for the verse:

“You will surely find the strongest among people in animosity to the believers to be the Jews and idolaters, and you will find the nearest in affection to the believers those who say: ‘We are Christians.’”(Quran 5:82)

The rest of the verse explains the correct meaning. It is referring to Christians who entered Islam, believed in Prophet Muhammad, and were affected by the teachings of the Quran. Scholars of the Quran say this verse was revealed regarding Negus and his associates who entered Islam when a group of persecuted Muslims migrated to Ethiopia from Mecca. The Prophet offered the funeral prayer for Negus in absentia when he passed away. In the past and even today mostly Christians enter into Islam. That is why Christians are said to be closer in love to the Muslims.

“That is because among them are priests and monks, and they are not arrogant. And when they listen to what has been sent down to the Messenger, you see their eyes overflowing with tears, for they recognize the truth. They say: ‘Our Lord! We believe; so write us down among the witnesses. ‘And why should we not believe in Allah and what has come to us of the truth? And we aspire that our Lord will admit us along with the righteous people.’ Allah rewarded them for what they said with gardens under which rivers flow, they will abide therein forever. Such is the reward of good doers. But those who disbelieved and denied Our revelations they are the companions of Hellfire.” (Quran 5:82-86)

The End of Non-Muslims

The Islamic stand on Jews, Christians, and other non-Muslims to be kafir does not mean every non-Muslim is consigned to Hell. The Ahl ul-Kitab in our times can be divided in two categories:

(I) Those to whom the message of Islam has reached, who know Prophet Muhammad, on whom God’s proof has been established, yet they have chosen not to believe in him. According to Muslims scholars, they are kafir in this world and after they die, they will reside in Hell-Fire forever if they die on disbelief, on rejection. Apart from the verses of the Quran quoted previously, the Prophet Muhammad, may Allah praise him, said:

“By Him in Whose hand is the life of Muhammad, he who amongst the community of Jews or Christians hears about me, but does not affirm his belief in that with which I have been sent and dies in this state (of disbelief), he shall be but one of the denizens of Hell-Fire.” [1]

“When the Day of Resurrection comes a proclaimer will summon: Let every people follow what they used to worship. Then all who worshipped idols and stones besides Allah would fall into the Fire, till only the righteous and the sinners from those who worshipped Allah and others of the people of the Book are left. Then the Jews would be summoned, and it would be said to them: What did you worship? They will say: We worshipped 'Uzair, son of Allah. It would be said to them: You tell a lie; Allah had never had a spouse or a son. What do you want now? They would say: We feel thirsty, O our Lord! Quench our thirst. They would be directed (to a certain direction) and asked: Why don't you go there to drink water? Then they would be pushed towards the Fire (and they would find to their great dismay that) it was but a mirage (and the raging flames of fire) would be consuming one another, and they would fall into the Fire. Then the Christians would be summoned and it would be said to them: What did you worship? They would say: We worshipped Jesus, son of God. It would be said to them: You tell a lie; Allah did not take for Himself either a spouse or a son. Then it would be said to them: What do you want? They would say: we are thirsty, O our Lord! Quench our thirst, and they will also suffer the same fate.” [2]

(II) The second category: those for whom the message of Islam did not reach, or it may have reached them but was distorted, or they did not hear about Prophet Muhammad, may Allah praise him. They will be tested on the Day of Judgment. Those who obey will be saved, those who disobey will be doomed.

As can be seen, the fate of the two will be different in life after death, but in this world both are considered kafir by agreement of Muslim jurists. What does it mean? First, it is obligatory to deliver the message of Islam to them. Second, Islam is the only true religion of all prophets with a universal plan of salvation; all other religions are false and unacceptable in the sight of Allah. Third, the regulations for non-Muslims apply to them. For instance, regardless whether the message of Islam reached a non-Muslim or not, a Muslim woman cannot marry a Jewish or a Christian man. Furthermore, they may not be buried in a Muslim graveyard. Their funeral prayer can not be offered by Muslims.

In conclusion, Islam is a universal religion. Its inclusiveness extends to the true followers of all prophets, including Moses, Jesus, and Muhammad. Yet, it is exclusive of those who distorted the pure teachings of the prophets, and who still choose to follow falsehood even after truth reaches them.

Comment


Footnotes:
[1] Saheeh Muslim
[2] Saheeh Al-Bukhari, Saheeh Muslim

2- Repentance

What is Sin?

How does Islam view sins? What are major sins in Islam?

All sins are not equal. They are categorized into grave or major sins and lesser sins. A major sin is one which God threatens with punishment in Hell, His curse, or displeasure. The rest are considered lesser sins.

Some major sins can actually take a person outside the fold of Islam. An example of this is Shirk, the greatest of major sins. The purpose of human creation is to worship Allah alone. Shirk defies this purpose. Not only can no one be worshipped apart from Allah, absolutely no one else can be worshipped along with Him. Once, the Prophet Muhammad asked:

“Shall I not inform you about the greatest of the major sins?”

The Companions replied, ‘Yes.’

He explained: “To join others in worship with Allah and to be undutiful to one’s parents.” (Saheeh Al-Bukhari, Saheeh Muslim)

Some of the major sins are sorcery, homicide, drinking intoxicants, homosexuality, fornication and theft.

What is Repentance?

Repentance is the process of turning away from sin and amending one’s life. It is to feel regret and sorrow. The Arabic word for it is tawbah which literally means ‘to return.’ Islamicly, repentance is the act of leaving what Allah has prohibited and returning to what He has commanded.

A fundamental principle of Islam is that man is born sinless in a state of submission to Allah known, as the fitrah:

“Every child is born in a state of fitrah, then his parents make him a Jew, a Christian, or a Magian.” (Saheeh Al-Bukhari, Saheeh Muslim)

Through sin, man turns away from Allah, and through repentance, he ‘returns’ to God. Through repentance, he returns to his original, sinless state of fitra.

In Islam, repentance is an act of worship through which humans achieve salvation, as Allah commands the faithful:

“And turn all of you in repentance to Allah, O believers, in order that you may be successful.” (Quran 24:31)

The Prophet of Islam encouraged his Companions to turn to Allah in repentance regularly:

“O people, turn to Allah in repentance and seek His forgiveness.” (Saheeh Muslim)

The Warm Embrace of Divine Mercy

Divine mercy wraps all existence in its fold. The Mercy is intimately close to every one of us, waiting to embrace when we are ready. Islam recognizes the human propensity to sin, for God has created man weak. The Prophet stated:

“All of Adam’s descendants constantly err, but the best of those who constantly err are those who constantly repent.” (Al-Tirmidhi, Ibn Majah, Ahmad, Hakim)

At the same time, Allah lets us know He forgives sins:

“Say, ‘O My servants who have transgressed against their souls! Despair not of the Mercy of Allah: for Allah forgives all sins, for He is Oft-Forgiving, Most-Merciful.’” (Quran 39:53)

Prophet Muhammad was charged to convey this good news to all:

“Tell My servants that indeed I am the Oft-Forgiving, Most Merciful.” (Quran 15:49)

1. Allah Accepts Repentance

“Allah wishes to accept your repentance, but those who follow their lusts, wish that you (believers) should deviate tremendously away from the Right Path.” (Quran 4:27)

“Know they not that Allah accepts repentance from His slaves, and receives their gifts of charity, and that Allah is indeed He, the Oft-Forgiving, Most Merciful.” (Quran 9:104)

2. Allah Loves the Sinner who Repents

“For Allah loves those who turn to Him constantly.” (Quran 2:222)

The Prophet, may Allah praise him, said:

“If mankind were not to commit sins, Allah would create other creatures who would commit sins, then He would forgive them, for He is Oft-Forgiving, Most Merciful.” (Al-Tirmidhi, Ibn Majah, Musnad)

3. Allah is Delighted When the Sinner Repents Because He Realizes He Has a Lord Who Forgives Sins!

The Prophet said:

“Allah is more delighted with the repentance of His slave when he repents, than any of you would be if (he found his) camel, which he had been riding in a barren desert, has escaped from him carrying his food and drink, and he had despaired of it, and come to a tree and lain down in its shade, then while he was despairing of it, the camel came and stood by his side, and he seized its reins and cried out in joy, ‘O Allah, You are my servant and I am your Lord!’ – he would make this mistake out of his excessive joy.” (Saheeh Muslim)

4. Gate of Repentance is Open Day and Night

Forgiveness for sins is not limited to a specific day of the year. Divine mercy extends forgiveness every day and every night of the year. The Prophet said:

“Allah extends His Hand at night to accept the repentance of one who has sinned during the day; and He extends His Hand during the day to accept the repentance of one who has sinned during the night – until the sun rises from the West[1].” (Saheeh Muslim)

5. Allah Accepts Repentance Even If Sins Are Repeated

In a hadeeth qudsi[2] the Prophet said:

“A man committed a sin, then said, ‘O my Lord, forgive my sin,’ so Allah said, ‘My slave has sinned, then he realized that he has a Lord who can forgive sins and can punish him for it.’ Then the man repeated the sin, then said, ‘O my Lord, forgive my sin.’ Allah said, ‘My slave has sinned, then he realized that he has a Lord who can forgive sins and can punish him for it.’ The man repeated the sin (the third time), then he said, ‘O my Lord, forgive my sin,’ and Allah said, ‘My slave has sinned, then he realized that he has a Lord who can forgive sins and can punish him for it. Do what you wish, for I have forgiven you.’” (Saheeh Muslim)

It should be clear from what was mentioned before that the person in this hadeeth had the intention not to repeat that sin, but fell into it again due to his natural human propensity, and Allah forgave Him sure to his sorrow, and belief that God would forgive Him.

6. Entering Islam Erases All Previous Sins

The Prophet has explained that accepting Islam effaces all previous sins of the new Muslim, no matter how serious they were with one condition: the new Muslim accepts Islam sincerely. Some people asked Allah’s Messenger, “O Messenger of Allah! Will we be held responsible for what we did during the days of ignorance before accepting Islam?” He replied:

“Whoever accepts Islam sincerely will not be held to account, but one who does so hypocritically will be accountable for the time before Islam and after.” (Saheeh Al-Bukhari, Saheeh Muslim)

From the infinite mercy of Allah, if one repents for their sin or enter Islam, their previous sins are turned into good deeds. Allah says:

“Except those who repent and believe (in Islamic Monotheism), and do righteous deeds, for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful.” (Quran 25:70)


Footnotes:
[1] A sign of the Day of Judgment. When that day comes and the Sun rises from the West, no repentance will be accepted.
[2] A hadeeth Qudsi is a hadeeth in which the Prophet directly narrates a saying from Allah, using the first person “I”.

Can We See Allah


The human mind is a true marvel, but in certain areas it is

limited. Allah is different from anything the human mind can think of or imagine. Therefore, if the mind tries to picture Allah, certain aspects will be ambiguous and open to indefinite interpretation. Nevertheless, it is possible to understand the attributes of Allah which do not require making any mental pictures. For example, one of Allah’s names is al-Ghaffar, which means ‘Oft-Forgiver’. Everyone can understand this easily because that is how the human mind can clearly think of Allah. Jewish and Christian teachings on God are confused partly because of their incorrect understanding of this issue. The Jewish Torah teaches God is like man:

“Then God said, ‘Let us make man in our image, after our likeness…so God made man in His own image.’ (Genesis 1:26-27)

Moreover, certain Christians put statues or images of an old white bearded man depicting God in their churches. Some of these were produced by the likes of Michelangelo, who depicted the Face and Hand ‘of God’ – a tough looking old man - in paintings.

Rendering images of God in Islam is an impossibility, and amounts to disbelief, as Allah tells us in the Quran that nothing resembles Him:

“There is nothing like Him, but He is All-Hearing, All-Seeing.” (Quran 42:11)

“There is nothing comparable to Him.” (Quran 112:4)

The Request of Moses to See Allah

Eyes can not grasp Allah, He tells us in the Quran:

“Vision cannot grasp Him, but He his grasp is over all vision.” (Quran 6:103)

Moses, to whom God spoke and gave great miracles, was chosen by Allah to be His Prophet. It is said, that Moses thought that, since Allah used to speak to him, he might be able to actually see Allah if he asked. The story is in the Quran, where Allah tells us what happened:

“And when Moses arrived at Our appointed time and his Lord spoke to him, he said, ‘My Lord, show me (Yourself) that I may look at You.’ (Allah) said, ‘You will not see Me, but look at the mountain; if it should remain in place, then you will see Me.’ But when his Lord appeared to the mountain, He rendered it level, and Moses fell unconscious. And when he awoke, he said, ‘Exalted are You! I have repented to You, and I am the first of the believers.’” (Quran 7:143)

Allah made it clear that no one, including the great prophet Moses, can bear the sight of the divine, for Allah is too great to be grasped by human eyes in this life. According to the Quran, Moses realized his request was in error; therefore, he sought forgiveness from Allah for having even thought to ask.

The Prophet Muhammad Did not See Allah in This Life

Prophet Muhammad traveled in a miraculous journey through the heavens to meet Allah. People thought that since Prophet Muhammad, may Allah praise him, spoke to Allah in that journey, he probably saw Allah too. One of the companions, Abu Dharr, asked him about it. The Prophet, may Allah praise him, replied:

“There was only light, how could I see Him?’[1]

What was the light he saw? The Prophet explained:

“Surely, Allah does not sleep nor is it befitting for Him to sleep. He is the one who lowers the scales and raises them. The deeds of the night go up to Him before the deeds of the day and those of the day before those of the night, and His veil is the light.”[2]

Vision of God in Spiritual Experiences

Some people, including some who claim to be Muslims, report spiritual experiences where they have claimed to have seen God. Common reported experiences also include seeing lights, or a magnificent being seated on a throne. Such an experience is usually accompanied by dropping basic Islamic practices like salah and fasting, under the mistaken opinion that such practices are only for common people who had not had their type of experience.

One of the fundamental foundations of Islam is that the law revealed to Prophet Muhammad cannot be changed or canceled. God neither makes lawful for some what He has made unlawful for others, nor does He communicate His Law through such experiences to people. Rather, divine Law is revealed through the proper channel of revelation to the prophets a channel that was closed after the advent of the prophet Muhammad, the last of God’s prophets. It is Satan who pretends to be Allah to deceive ignorant people who believe in such experiences and go astray.

Seeing Allah in Afterlife

In this life Allah can not be seen, but the believers will see Allah in the next life, this is stated clearly in the Quran and the Sunnah. The Prophet said, “The Day of Resurrection is the first day any eye will look at Allah, the Mighty and Exalted.”[3] Describing the events of Resurrection Day, Allah states in the Quran:

“On that day some faces will be bright, looking at their Lord.” (Quran 75:22-23)

The Prophet was asked if we will see Allah on the Day of resurrection. He replied, “Are you harmed by looking at the moon when it is full?”[4] ‘No,’ they replied. Then he said, “Surely, you will see Him likewise.” In another hadeeth the Prophet said, “Surely, each of you will see Allah on the day when you shall meet Him, and there will be no veil or translator between Him and you.”[5] Seeing Allah will be a favor that is additional to Paradise on the Muslims who will dwell therein. As a matter of fact, the joy of seeing Allah for a believer will be greater than the joys of Paradise combined together. The unbelievers, on the other hand, will be deprived of seeing Allah and this will be greater punishment for them than all the pain and suffering of Hell combined together.


Footnotes:
[1] Saheeh Muslim
[2] Saheeh Muslim
[3] Darqutni, Darimi
[4] Saheeh Al-Bukhari, Saheeh Muslim
[5] Saheeh Al-Bukhari