Part 20

For example, Allah says, "See they not that Allah, Who created the heavens and the earth, is Able to create the like of them. And He has decreed for them an appointed term, whereof there is no doubt. But the wrong-doers refuse [the truth and accept nothing] but disbelief" (17:99). Another set of verses state, "And he [the human] puts forth for Us a parable, and forgets his own creation. He says, 'Who will give life to these bones when they have rotted away and became dust?' Say (to them O Muhammad), 'He will give life to them Who created them for the first time! And He is the All-Knower of every creation! He, Who produces for you fire out of the green tree, when behold, You kindle therewith. Is not He, Who created the heavens and the earth Able to create the like of them? Yes, indeed! He is the All-Knowing Supreme Creator. Verily, His Command, when He intends a thing, is only that He says to it, 'Be!' and it is! So Glorified is He and Exalted above all that they associate with Him, and in Whose Hands is the dominion of all things, and to Him you shall be returned" (36:78-83).

124 Meaning both the heavens and the earth. 101

The one who negates the resurrection is expecting that Allah will treat the wrongdoers like the pious people. This is an unbecoming expectation of Allah. Allah makes it clear that such will never be the case, highlighting that such thoughts can only come from those who disbelieve in God. Allah says, "And We created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve! Then woe to those who disbelieve from the Fire! Shall We treat those who believe and do righteous good deeds, as the evildoers on earth? Or shall We treat the pious as the wicked?" (38:27-28).

Although it is beyond the scope of this work, the Islamic beliefs in the Quran and the truthfulness of the Prophet Muhammad (peace and blessings of Allah be upon him) are also based on clear and direct evidence. The belief in the Quran as being a revelation from God is not a blind belief but is directly related to the miraculous nature and extreme beauty of this book itself. Similarly, believing in the Prophet Muhammad (peace and blessings of Allah be upon him) is also supported by signs pointing to his coming in earlier revelations, the Prophet's own noble character, the victory that God bestowed upon him, the change that was brought about in an entire generation and afterwards under his guidance and so forth.

The point is that the Islamic beliefs in God as the only creator and lord, the belief in a purpose of life, the belief in a resurrection, the belief in the Quran and the belief in the truthfulness of the Prophet Muhammad (peace and blessings of Allah be upon him) are all based on knowledge and an understanding that is consistent with one's human nature. In fact, because they are knowledge-based, any increase in one's knowledge related to these beliefs leads to an increase in one's faith. Thus, knowledge and faith are never battling against each other in Islam. Again, this is because there are no mysteries or absurdities that one is demanded to believe in. Mysteries and absurdities require "leaps of faith" and they are completely absent and alien from Islamic beliefs.125

125 It is true that there may be many things beyond the realm of human experience and direct comprehension. However, even the belief in those matters is based on the beliefs that are justifiable and understandable. For example, some people may not be able to accept the fact that some form of punishment occurs to a person while he is in the grave. He may argue that he sees dead people rotted away in the graves and there is no sign that they are suffering any punishment. 102

The "articles of faith," or what general categories a Muslims is supposed to be believe in, have been delineated by the Prophet (peace and blessings of Allah be upon him) in a famous hadith known as the "Hadith of the Angel Gabriel." In that hadith, the Angel asked the Prophet (peace and blessings of Allah be upon him), "What is imaan (belief)?" The Prophet (peace and blessings of Allah be upon him) replied by saying, "It is to believe in Allah, His angels, His books, His messengers, the Last Day and to believe in the divine decree, [both] the good and the evil thereof."126

It is important that every Muslim, including every convert, have at least a basic understanding of each of these articles of faith. Thus, each article shall be discussed separately here.

(A) The Belief in Allah

The Islamic belief in God revolves around a pure, unadulterated monotheism, commonly referred to in Arabic as tauheed.127 In order to clarify matters, the scholars divided the discussion of tauheed into different branches, each branch covering or explaining one aspect of the complete and correct belief in Allah. These branches are clearly and directly indicated by the Quran and Sunnah.

A popular way of discussing tauheed is to divide it into three catego128 ries. These three categories are tauheed al-ruboobiyah, tauheed aluloohiyah129 and tauheed al-asma wa al-sifaat.

However, no one can deny that humans can suffer in many ways even if their physical bodies are not being harmed at all. In fact, a person's mind can even experience imaginary physical pain. In any case, the point is that all these secondary beliefs are completely consistent when the proper premises are understood, such as Allah's great power and ability to create what He wills. 126 Recorded by Muslim. 127 The term tauheed, meaning "making something one," or "asserting oneness", is not a term from the Quran or Sunnah. However, it became the main term used to cover the aspects of belief in Allah, dating back to the time of the Companion of the Prophet ibn Abbaas. 128 The dividing of tauheed into three categories may be found in a number of works in English. Perhaps, the best discussion is Bilal Philips, The Fundamentals of tawhid (Riyadh: tawhid Publi103

(1) Tauheed al-Ruboobiyah: In essence, this is belief in the uniqueness of Allah with respect to His actions. This is the belief in the Oneness of Allah with respect to His Lordship. He alone is the Lord (al-Rabb).130 He is One without Partner in His Dominion and His Actions. He is the Only Creator, Owner, Nourisher, Maintainer131 and Sustainer of this creation. All creation has been created by Him and Him alone.

According to ibn Uthaimeen, all of mankind except the most arrogant and haughty accepts and recognizes this aspect of tauheed, namely, that there is no Lord and Creator but the One Lord and Creator.132 This is so because this belief is ingrained in the nature of mankind. Mankind recognizes and realizes that this creation must have had a Creator. Mankind also realizes that this Creator must only be One. It is clear from numerous verses of the Quran that even the polytheistic Arabs knew and recognized that the true and only Creator was above and beyond the idols that they used to worship. For example, Allah says in the Quran, "Say: 'Whose is the earth and whosoever is therein? If you know!' They will say: 'It is Allah's!' Say: 'Will you not then remember?'Say: 'Who is (the) Lord of the seven heavens, and (the) Lord of the Great Throne?' They will say: 'Allah.' Say: 'Will you not then fear Allah (believe in His oneness, obey Him, believe in the Resurrection and Recompense for every good or bad deed)?' Say: 'In Whose Hand is the sovereignty of everything (i.e. treasures of each and everything)? And He protects (all), while against Whom there is no protector, if you know?' They will say: '(All that belongs) to Allah.' Say: 'How then are you deceived and turn away from the truth?" (23:84-89).

However, this belief concerning Allah also necessitates or implies the following aspects: Everything that occurs in this creation is by the Decree, Per-

cations, 1990), pp. 1-42. In this work, an a empt will be made to emphasize some points that are not found or discussed in detail in the available English literature. 129 In particular, this category is sometimes given a slightly different name, such as tauheed alibaada. 130 "Lord" is actually not a decent translation for the word rabb but will be used here for the lack of a better, more comprehensive word in English. 131 It is true that there can be other creators, owners and maintainers in this world. However, their abilities to create, own and maintain are limited and not absolute. Absoluteness in these realms belongs only to Allah. Cf., ibn Uthaimeen, Sharh Hadith, pp. 11-14. 132 Muhammad ibn Uthaimeen, Sharh Usool al-Imaan (Fairfax, VA: Institute of Islamic and Arabic Sciences in America, 1410 A.H.), p. 19. 104

mission and Will of Allah. Sustenance and provisions are from Allah and Allah alone. Life and death are in the Hand of Allah alone. All blessings come from Allah. Guidance and misguidance are by the Will and Permission of Allah. Legislation or prescribing a way of life is the right of Allah alone. Allah alone has knowledge of the unseen. No one has any rights over Allah unless Allah Himself has laid down such upon Himself.

(2) Tauheed al-Uloohiyah: This is the oneness of Allah with respect to Him being the only one who is an ilaah (God, object of adoration and worship). This is the actualization of tauheed as found in the actions of the humans or servants of Allah. This is the meaning of the testimony of faith, "There is none worthy of worship except Allah." This is the reason for which the messengers were sent and the books were revealed. This is the "trial" or test that mankind is facing in this world. Allah has said, "I have not created jinn and mankind except that they should worship and serve Me" (51:56). Allah also says, "And your Lord has decreed that you worship none but Him" (17:23).

This branch of tauheed is the real goal or essence of the teachings of all of the messengers and prophets. The first type of tauheed, tauheed alruboobiyah, is necessary and essential. In reality, there has been very little dispute or controversy over that first type of tauheed. Many people would accept the basic concept that the Lord and Creator is One Lord and Creator only. However, this belief must lead to this second form of tauheed wherein one directs all of his acts of worship towards Allah and Allah alone. This is why so many Messengers are quoted in the Quran as telling their people, "O my people, worship Allah as you have no other God besides Him" (7:59, 65, 85; 11:50, 61, 84; 23:23 and 32).

Many authors have given definitions for this type of tauheed .Al-Qaisi, for example, defined it in the following manner,

This is the knowledge, belief and recognition that Allah has the position of God over all of His creation. This category of tauheedwhich is called tauheed al-uloohiyah or tauheed al-'ibaadarequires that one single out Allah alone for all acts of worship. It is the singling out of Allah and the specifying of Him as the object of all acts of worship, external and internal, statements and actions. It is the denial of the worship of anything other than Allah, whatever that other 105

thing or being might be. It is the negation of any partner with Allah in any form whatsoever and refusal to turn any act of worship to anyone other than Him. The concept of worship which must be devoted solely to Allah covers everything that is beloved and pleasing to Allah, whether it be acts or statements, both inward or outward, including purity of intention, love, fear, hope, awe, turning to [Him alone], putting one's trust [only in Allah], seeking aid and assistance, seeking a means of approach...133