Al-Ubudiyyah summary

Ibn Taymiyah:

In the 7th century of Hijrah (Islamic calendar), Muslims were confused about their beliefs. They were misled by false ideas and divisions within the community, making them vulnerable to both external invaders like the Tatars and internal oppressors. There was a desperate need for a true scholar to guide them back to the core teachings of Islam, based on the Quran and the Sunnah (the practices of the Prophet Muhammad(PBUH). This scholar was Ibn Taymiyah.

Childhood and Early Years

Ibn Taymiyah was born in 661 A.H. (1263 C.E.) in Harran, into a family known for its knowledge and leadership in Islamic sciences. His grandfather, Sheikh Majd Ad-Deen Abd As-Salaam, was a respected expert in jurisprudence and hadith (sayings of the Prophet (PBUH). His father, Sheikh Shihaab Ad-Din Abd Al-Haleem, was also an important imam and scholar.

When he was seven, Ibn Taymiyah and his family moved to Damascus to escape the Tatar invasions. There, he memorised the Quran and studied hadith intensively. From a young age, he showed exceptional intelligence, a sharp memory, and a deep understanding of religious texts. By his teenage years, he had mastered key Islamic disciplines, including Tafseer (interpretation of the Quran) and Arabic language. He began giving religious opinions (fatwas) at nineteen and lectured on Tafseer like his father did. Ibn Taymiyah’s passion for hadith led him to learn from over two hundred scholars, and his remarkable memory allowed him to recall vast amounts of information. He skillfully referenced Quranic verses to support his arguments.

Ibn Taymiyah was a significant figure who emerged during a time of confusion and division among Muslims. His early education and exceptional talents positioned him as a leader who could guide the community back to the true teachings of Islam.

Political and Social Conditions His Era

Ibn Al-Atheer described the difficult situation for Muslims during Ibn Taymiyah’s lifetime. The Muslim world faced severe disasters, including:

1. Invasion by the Tatars: These invaders came from the east, causing widespread destruction.

2. Crusader Attacks: The Frankish Crusaders invaded from the west, targeting Mesopotamia and Egypt. They captured ports and almost took control of all of Egypt, but were ultimately defeated by divine intervention.

In addition to external threats, Muslims were deeply divided among themselves, fighting each other instead of uniting against these invaders.

Islam, as taught by Prophet Muhammad (PBUH) and the early righteous predecessors, faced challenges from various deviant sects. The Sufi movement, led by thinkers like Al-Ghazali, gained many followers and influenced people’s beliefs. The Al-Ash’ari school of thought also became popular, combining traditional beliefs with rationalist ideas from the Mu’tazilah.

During this time, many people practised taqleed, or blind following, where they accepted the teachings of their sheikhs or imams without questioning them. Even though there was plenty of religious knowledge available, few scholars or common people sought to investigate the original sources of Islamic teachings. Most simply accepted what they were taught without critical thinking.

Overall, Ibn Taymiyah lived in a time of great turmoil and confusion, with both external threats and internal divisions undermining the Muslim community. Additionally, the prevailing religious thought often strayed from traditional teachings, and many people did not critically engage with their faith.

His Contributions

During a time of great difficulty for the Muslim world, Ibn Taymiyah actively sought to improve the situation. He worked hard to defend Islam, addressing un-Islamic ideas and emphasising the importance of true beliefs.

Ibn Taymiyah’s efforts included:

1. Intellectual Critique: Most of his writings focused on disproving ideas that were against to Islam and highlighting important Islamic concepts that needed attention.

2. Military Inspiration: During the Tatar invasion, he inspired Muslims both ideologically and militarily. He stressed that jihad (struggle) was a crucial duty and encouraged Muslims to unite. He helped boost morale and awareness of Islamic principles.

3. Call to Action: Ibn Taymiyah urged Egyptians to send troops to help Syria, which was under attack. He actively participated in battles, notably displaying bravery at the Battle of Shaqhab in 1304 C.E., where he fought at the front lines.

Ibn Taymiyah also defended Islam on an intellectual level, opposing various groups:

Sufism: He criticised Sufi beliefs that he viewed as leading to apathy and misconceptions about religion. He dedicated significant effort to refuting Sufi doctrines.

Shia Islam: He harshly criticised Shia beliefs for distorting historical facts and manipulating Islamic teachings for political reasons.

Other Groups: He opposed the deterministic views of Al-Jahmiyah and Al-Jabriyah, and the rationalist beliefs of Al-Mu’tazilah and Al-Qadariyah. He engaged in debates with followers of Al-Ashari on issues like free will and the attributes of God.

Ibn Taymiyah’s opposition to influential groups earned him many enemies. Some leaders used their power against him, leading to Exile and Imprisonment. He was exiled to Alexandria and imprisoned three times. During his last imprisonment, he was not allowed to read, write, or communicate with anyone. Despite these hardships, Ibn Taymiyah remained committed to teaching and clarifying the fundamentals of Islam. He believed that the teachings of the Prophet Muhammad (PBUH) provided the essential knowledge and practices needed for true belief and action.

His Death

Ibn Taymiyah believed that being imprisoned for his knowledge was a form of freedom, and he saw it as a chance to think and work. However, during his last imprisonment, when his books were taken away and he couldn’t write down his beliefs, he felt this was the worst punishment. He died in his cell in Damascus in 728 A.H. (1328 C.E.).

Despite the attacks from his enemies, he maintained a positive outlook, saying: "In this life is a paradise that must be entered before the next life can be enjoyed. What could my enemies do to me? My heaven is within me, and it follows me wherever I go. My imprisonment is just time alone; my death would be a testimony; my exile is like a holiday."

During his last time in prison, Ibn Taymiyah prayed to Allah (SWT), asking for help to remember His goodness, to be grateful, and to worship Him as He wishes.

Definition of Worship, Its Branches, and Aspects

In the Name of Allah (SWT), Most Gracious, Most Merciful. Praise be to Allah (SWT)! We thank Him, ask for His help and forgiveness, and seek refuge from our own wrongdoings. Whoever Allah (SWT) guides will not go lost, and whoever He misleads cannot find guidance. I testify that there is no god but Allah alone, with no partners, and that Muhammad (PBUH) is His servant and messenger.

Ibn Taymiyah was asked about Allah’s (SWT) command, "Oh mankind! worship your Lord." (Al-Baqarah: 21). He was asked to explain what worship (Ibaadah) is, its branches, and if all of religion is included in it.

Ibn Taymiyah said that Ibadah means everything Allah (SWT) loves and approves of, including both actions we can see and those we cannot. This includes:

Prayer (Salaat) Charity (Zakaat) Fasting (Siyaam)

Acts of Worship:

Pilgrimage (Hajj)

Good Behaviour:

Being honest

Being trustworthy

Being kind to parents

Keeping good relationships with family

Keeping promises

Encouraging good deeds and stopping bad ones

Helping neighbours, orphans, the poor, travellers, and all living beings

Spiritual Practices:

Supplication (Duaa)

Remembrance of Allah (SWT) (Dhikr) Recitation of the Quran (Qira’ah)

Also, feelings like loving Allah (SWT) and His Messenger (PBUH), being afraid of Allah (SWT), repenting for mistakes, being sincere, being patient, thankful, accepting what Allah (SWT) decides, relying on Him, hoping for His mercy, and fearing His punishment are all part of worship.

Worshipping Allah (SWT) is the main reason for creation. As Allah (SWT) says, "And I created not the jinn and mankind except that they should worship Me(alone)." (Adh-Dhariyat: 56). In conclusion, worship includes many actions and feelings that show devotion to Allah (SWT) and is the foundation of a believer’s life.

The Call of the Prophets to Worship Allah (SWT)

All the Prophets were sent by Allah (SWT) to call people to worship Him alone. For example, Prophet Noah (AS) told his people, "Worship Allah; you have no other deity but Him." (Al-A’raaf: 59). Similarly, Prophets Hud, Saleh, Shuayb (AS), and others made the same call. Allah (SWT) stated, "And verily We have sent amongst every nation a messenger (with the command): Worship Allah (Alone) and avoid all false deities.’ Then of them were some whom Allah guided and of them were some upon whom the straying was justified." [An-Nahl: 36]

Describing Ibaad-u-Ar-Rahmaan with Al-Uboodiyah

Allah (SWT) has made worship (Al-Ibaadah) mandatory for His Messenger until death. He said, "And worship your Lord (O Muhammad) until there comes unto you the Hour that is certain (i.e., death)." (Al-Hijr: 99).

Allah (SWT) also described His Angels and Prophets with this quality of worship. He stated,

"To Him belongs whoever is in the heavens and the earth. And those who are in His presence (the Angels) do not disdain to worship Him, nor do they ever grow weary. They glorify Him night and day and do not slacken." (Al-Anbiyaa: 19-20). Additionally, He said, "Surely those who are in the presence of your Lord do not disdain to worship Him; they celebrate His praises and prostrate before Him." (Al-A’raaf: 206).

Allah (SWT) condemned those who scorn worship by saying, "And your Lord said: ‘Invoke Me, and I will respond to your invocation. Verily, those who scorn My worship will surely enter Hell in humiliation!’" (Al-Moo-min: 60).

Describing the Best of His (SWT) Creatures

Allah (SWT) describes the best of His creatures as His worshipers. He says, "As for the righteous, they shall drink from a cup mixed with Kafoor. A fountain where the worshipers of Allah drink, flowing abundantly." (Ad-Dahr: 5-6).

He also states, "And Ibaad-u-Ar-Rahmaan (the worshipers of the Most Beneficent) are those who walk humbly on the earth, and when the foolish speak to them, they say, ‘Peace(on you)!’" (Al-Furaan: 63).

When Satan said, "O my Lord! Because You misled me, I shall indeed adorn the path of error for them on earth and mislead them all, except Your chosen, guided worshipers," (Al-Hijr: 39-40), Allah (SWT) replied, "Certainly, you have no authority over ‘Ibad-ee (My worshipers), except those who follow you of the

wrong-doers." [AI-Hijr:42]

Describing the Angels with Al- Uboodiyah

"And they say; The Beneficent (Allah) has begotten children.’ Exalted be He! Those whom they call children, (i.e. the Angels), are but honoured ‘Ibaad. They speak not until He has spoken, and they act by His Command. He knows what is before them, and what is behind them, and they cannot intercede except for him with whom He is pleased. And they stand in awe due to their apprehension of Him." [Al Anbiya:26 – 28]

"And they say: ‘The Beneficent (Allah) has begotten children.’ Indeed you have brought forth a terrible thing. Whereby almost the heavens are torn and the earth is split asunder and the mountains fall in ruins. That you ascribed children to the Beneficent (Allah). But it is not suitable for (the Majesty of) the Beneficent (Allah) that He should beget children. There is none in the heavens and the earth but comes unto the Beneficent (Allah) as a slave. Verily He knows their number and has counted them a full counting. And everyone of them will come to Him alone, on the Day of Resurrection." [Mariyam:88 – 95]

Describing the Prophets with Al-Uboodiyah

Regarding Jesus (‘Eesa, AS), who was falsely claimed to be divine or the son of God, Allah (SWT) said, "He (‘Eesa) was no more than a Abd. We granted Our Favour to him, and We made him an example to the Children of Israel." [Az-Zukhruf:59]

This is why Prophet Muhammad (PBUH) emphasised humility in an authentic Hadith: "Do not flatter me as the Christians have flattered ‘Eesa, son of Mary. I am only a servant of Allah; therefore, say: Abd-u-Allah (the worshipper of Allah) and His Messenger." This narration is found in Al-Bukhari’s "Al-Jaami As-Saheeh," as reported by ‘Umar bin Al-Khattab (RA).

Attributing Al-Uboodiyah to the Prophet Muhammad (PBUH) in His Most Perfect States

Allah (SWT) attributes Al-Uboodiyah (servitude) to the Prophet Muhammad (PBUH) in his most perfect state. For instance, regarding Al-Israa (the Night Journey), Allah (SWT) says, "Glorified be He (Allah) Who took His ‘Abd (Muhammad PBUH) for a journey by night from the Sacred Masjid (of Makkah) to the Farthest Masjid (in Jerusalem), the neighbourhood whereof We have blessed that We might show him (Muhammad PBUH) of Our Signs. Verily He (Allah) is the All Hearer, the All- Seer." [Al-Israa (Bani Israa-eel):1]

Additionally, Allah (SWT) mentions the revelation (wahy), stating, "So did (Jibreel) reveal to His (Allah’s) servant what has been revealed." (An-Najm: 10).

Ad-Deen: Islaam, Eemaan, & Ihsaan

All aspects of Ad-Deen (religion) are included in Al-Ibaadah (worship). This is confirmed in a hadith where the angel Jibreel (AS) came to the Prophet Muhammad (PBUH) in the form of a Bedouin to ask about Islam. The Prophet (PBUH) explained:

1. Al-Islaam: It involves testifying that there is no deity but Allah (SWT) and that Muhammad (PBUH) is His Messenger. It also includes performing prayer (Salaat), paying charity (Zakaat), fasting during Ramadan, and making the pilgrimage (Hajj) if able.

2. Al-Eemaan: This is the affirmation of faith in Allah (SWT), His Angels, His Books, His Messengers, the Day of Judgment, and the Divine Decree, both good and evil.

3. Al-Ihsaan: This means to worship Allah (SWT) as if you see Him, knowing that while you do not see Him, He sees you.

The Prophet (PBUH) concluded by saying that Jibreel came to teach the people about their Deen, highlighting that all these components are part of Islam.

Ad-Deen Includes Submission and Humility

Ad-Deen involves both submission and humility. In Arabic, to be subject to "Deen" means to be humbled and filled with humility. When someone "Yaadein" Allah (SWT), it signifies that they owe allegiance to Him, which means worshipping, obeying, and submitting to Allah (SWT).

Thus, Deen-u-Allah refers to the worship of Allah (SWT), obedience to Him, and submission to His will. The original meaning of Al-Ibaadah is to be subdued, similar to how a rough road becomes smooth after being covered.

The Levels of Love

Al- Ibaadah (worship) involves both humility and love for Allah (SWT). It requires deep humility and extreme love for Him (SWT). The highest level of love is called Tatayum, or extreme adoration, while the lowest level is simple interest in the beloved.

The progression of love starts with:

1. Interest: The initial attraction to someone.

2. Affection: A growing fondness.

3. Love: A deeper emotional connection.

4. Extreme Adoration (Tatayum): Complete devotion and submission.

In Arabic, "Taym-u-Allah" (adorer of Allah) is synonymous with "Abd-u-Allah" (worshipper of Allah) because true adorers fully yield to their beloved.

Worship involves both love and submission; simply liking or submitting out of dislike does not count as true worship. True worship means that Allah (SWT) is loved above all else and held in the highest regard. Anything loved for reasons other than Allah’s (SWT) sake is not genuine love, and any form of admiration that isn’t aligned with Allah’s (SWT) command is unacceptable.

The love for Allah (SWT) and Ar- Rasool (PBUH), should override any other love.

Allah (SWT) says in the Qur’an "Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight are dearer to you than Allah and His Messenger, and striving hard and Fighting in His Cause; then wait until Allah brings about His Decision (torment). And Allah guides not the rebellious folk." [At-Taubah:24]

This verse highlights that our love for Allah (SWT) and His Messenger, Muhammad (PBUH), should come before any other attachment, whether it be family, wealth, or worldly pleasures. Similarly, our obedience, desire to please, and satisfaction should all be directed first towards Allah (SWT) and His Messenger, Muhammad (PBUH).

The Qur’an further emphasises this in Surah At-Tawbah, verse 62, by saying that true believers should strive to please Allah (SWT) and His Messenger, Muhammad (PBUH), and in verse 59, that satisfaction should come from whatever Allah (SWT) and His Messenger, Muhammad (PBUH), provide.

In the end, our love, obedience, and satisfaction should be primarily for Allah (SWT) and His Messenger, Muhammad (PBUH), above all else.

Allah (SWT) is sufficient for the believers

As He alone provides support and protection. Allah (SWT) mentions in the Qur’an:

"Those unto whom men said: ‘Verily, the people have gathered against you (a great army) therefore fear them.’ But it (only) increased them in Faith. And they said: ‘For us Allah is sufficient, and He is the Best Disposer (for us).’" [Aal ‘Imraan: 173]

This means that Allah (SWT) alone is sufficient for Prophet Muhammad (PBUH) and for those believers who follow him. It is a mistake to think that the verse means Allah (SWT) and the believers together are sufficient. Ibn Taymiyyah refuted this interpretation in his book Minhaj As-Sunnah. He clarified that verse 64 of Surah Al-Anfaal does not refer to Ali bin Abi Talib (RAA) as being sufficient alongside Allah (SWT) for Muhammad (PBUH). According to the Qur’an and Sunnah, it is only Allah (SWT) who is sufficient for Muhammad (PBUH) and for all creation. Believing otherwise would lead to disbelief (Kufr).

All the creatures are Ibaad of Allah(SWT)

Allah (SWT) says in the Qur’an:

Surah Az-Zumar, 39:36: "Is not Allah sufficient for His Abd?"

The term Abd refers to anyone subdued and managed by Allah (SWT), whether they acknowledge it or not. In this sense, all beings—whether obedient or disobedient, believers or non-believers, inhabitants of Heaven or Hell—are servants of Allah (SWT). He is their Lord, Owner, and Controller, and no one can act against His Will or Power.

Whatever Allah (SWT) wills happens, even if people do not want it, and whatever people will cannot happen unless Allah (SWT) wills it first. As Allah (SWT) mentions:

Do they seek other than Deen-u-Allah? — While all that is in the heavens and the earth have surrendered to Him willingly or unwillingly. And to Him shall all be returned. [Aal ‘Imraan:83]

This shows that everything in the universe, whether voluntarily or involuntarily, is under Allah’s (SWT) control and must submit to His will.

Allah (SWT) is the Lord of all beings, their Creator, the Provider of their livelihood, the One who gives life and causes death, and the One who controls their hearts and governs their affairs. There is no Lord, Owner, or Creator for them except Allah (SWT), whether they acknowledge it or not, whether they recognize it or are ignorant of it.

Faithful believers accept and believe in this truth. However, those who are ignorant of it or deny it out of arrogance refuse to admit or submit to Allah (SWT), even if they know He is their Lord and Creator.

Knowing the truth

But being too arrogant to accept it, and even going so far as to deny it, is a severe sin and punishment for mankind.

Allah (SWT) says in the Qur’an:

1. Surah An-Naml, 27:14: "And they denied them (Allah’s signs) unjustly and arrogantly, though their souls were convinced thereof. So see what was the end of the mischief makers."

2. Surah Al-Baqarah, 2:146: "Those to whom We gave the Scripture (Jews and Christians) recognize him (Muhammad PBUH) as they recognize their sons. But verily, a party of them knowingly conceals the truth."(i.e. the attributes of Muhammad PBUH which are written in the Torah and Gospel).

3. Surah Al-An’aam, 6:33: "It is not you (Muhammad PBUH) that they deny, but it is the Signs of Allah that the transgressors deny."

These verses highlight that knowing the truth but rejecting it is a serious wrongdoing, and Allah (SWT) warns against this behaviour.

The Uboodiyyah that is due to the Lordship of Allah (SWT)

The concept of Uboodiyyah (servitude and worship) due to the Lordship of Allah (SWT) means that if a person (Abd) recognizes that Allah (SWT) is his Lord and Creator, and understands his own dependence and need for Allah (SWT), then he would naturally accept the servitude (Uboodiyah) due to Allah’s (SWT) Lordship. Such a person would turn to his Lord, ask from Him, and rely on Him (SWT).

However, this recognition of Allah’s (SWT) Lordship doesn’t necessarily mean that the person will obey Allah (SWT) or avoid disobedience. He might still worship Allah (SWT) while also worshipping other beings, like Satan or idols. This type of servitude alone does not differentiate between believers and non-believers. It is possible for a person to acknowledge Allah (SWT) as his Creator and still not be a true believer.

As Allah (SWT) mentions in the Qur’an:

And most of them believe not in Allah except that they attribute partners (unto Him). [Yoosuf: 106]

This verse refers to the pagans of Arabia who admitted that Allah (SWT) is their Creator, yet still worshipped other deities besides Him.

Allah (SWT) further explains this in:

And verily, if you ask them: ‘Who created the heavens and the earth?’ Surely they will say: ‘Allah’ (has created them). [Az-Zumar:38];

These verses show that while the people recognized Allah (SWT) as their Creator, they still denied Him and associated partners with Him. Such acknowledgment of Allah’s (SWT) Lordship without sincere worship, submission, and avoidance of idolatry (praying to idols) does not make a person a true believer. True Uboodiyyah involves complete obedience, devotion, and worship of Allah (SWT) alone, without giving any partners to Him.

The reality of Al-Uboodiyah

The reality of Al-Uboodiyah (servitude) is often misunderstood. Many people, even when they speak of the Truth and recognize it, only see the universal truth—that is, the reality that applies to all beings, whether they are believers or disbelievers, obedient or disobedient. This universal truth is acknowledged by everyone, including Satan (Iblees) and the inhabitants of Hell.

Even Iblees, despite his rebellion, acknowledged Allah (SWT) as his Lord. For example, Iblees addressed Allah (SWT) as:

My Lord! Give me then respite till the Day they (the dead) are resurrected. [Saad:79]:

O my Lord! Because You misled me I shall indeed adorn the path of error for them (mankind) on earth and I shall mislead them all. [AI-Hijr 39];

By Your Might then I will surely mislead them all, [Saad:82];

Do You see this one whom You have honoured above me, if You respite me (keep me alive) to the Day of Resurrection, I will surely cut the roots of his offspring (by sending them astray), all but a few! [Al-Israa:62]

These verses show that even Iblees recognized Allah (SWT) as his Lord and Creator, despite his disobedience and arrogance. This type of recognition, however, is merely showing the universal truth that Allah (SWT) is the Creator and Lord of everything. It does not equate to the true Uboodiyah of a believer, which involves sincere worship, obedience, and submission to Allah (SWT) alone.

Thus, just watching or acknowledging this truth does not distinguish true believers from disbelievers. True Uboodiyah is more than just recognizing Allah’s Lordship—it requires sincere devotion, obedience, and the rejection of any form of disobedience or association with Him.

Iblees (Satan) and the people in Hell acknowledge a universal truth:

They admit that Allah (SWT) is their Lord and the Creator of everything. The residents of Hell will say,’Our Lord! Our misfortune overwhelmed us and we were (an) erring people.’ [Al-Moo-minoon:106]

Additionally, it is stated that when disbelievers are brought before their Lord, He will ask them if the Resurrection (coming back to life after death) and judgement are true. They will respond, "…Yes, by our Lord!" (Al-An’aam: 30). This shows that even those in Hell recognize the truth of Allah’s (SWT) power and the reality of their situation.

The difference between the universal truth and the religious truth

1. True Faith Requires Action: Just acknowledging universal truths without following Allah (SWT)’s commands—such as worshipping Him and obeying His rules—makes someone similar to Iblees (Satan) and those who end up in Hell.

2. False Beliefs about Special Knowledge: If someone believes they are part of Allah (SWT)’s elite or have special knowledge that released them from following Allah (SWT)’s laws, they are among the worst rejectors of faith and are essentially atheists.

3. Misunderstanding Figures like Al-Khidr: The idea that figures like Al-Khidr are not required to follow Allah (SWT)’s commands because they have special insight is incorrect. This belief places someone among non-believers until they fully understand what it means to be a servant of Allah (SWT).

4. Being a True Servant: To truly serve Allah SWT (as Al-‘Abd), a person must: Worship Allah (SWT) alone. Obey Allah (SWT)’s commands and those of His Messenger (the Prophet(PBUH). Support fellow believers who are righteous. Reject those who oppose Allah (SWT). True faith means recognizing the truth and actively worshipping and obeying Allah SWT.

Al-Ibaadah (worship) which pleases Allah (SWT)

Focusing on the importance of Tawheed (the oneness of Allah (SWT).

1. Definition of Ibaadah: True Ibaadah involves recognizing that Allah (SWT) is the only divine worthy of worship, captured in the phrase "La Ilaha Illa Allah" (There is none worthy of being worshipped but Allah). This contrasts with those who acknowledge Allah (SWT)’s lordship but do not worship Him alone or worship other deities alongside Him.

2. Nature of Deity: A deity is something that is deeply loved and respected in the heart, accompanied by feelings of fear and hope. This kind of worship is what Allah (SWT) loves and approves of, and it aligns with the purpose for which He created His chosen servants and sent His Messengers.

3. Two Meanings of Abd: The term Abd (servant) has two meanings:

A) One refers to those who willingly worship Allah(SWT) (believers).

B) Theotherreferstoallpeople,includingnon-believers,whoaresubduedbyAllah (SWT)’s will, whether they admit it or not.

4. Difference between Religious and Universal Realities:

Religious Realities: These are tied to true worship of Allah (SWT), His Deen (religion), and His commands. People who embody these realities earn Allah (SWT)’s favour and are granted Paradise (Jannah).

Universal Realities: These include experiences and conditions that apply to everyone, both believers and non-believers, without difference.

5. Consequences of Neglecting Worship: If someone focuses only on universal realities without supporting religious ones, they align themselves with Iblees (Satan) and reject the Lord of the Worlds.

6. Partial Acceptance of Religious Realities: If a person accepts religious truths in some matters but not in others, their faith (Eemaan) and loyalty to Allah (SWT) will weaken in proportion to how much they ignore these religious truths.

7. Common Mistakes: Many people, including some respected scholars and seekers of truth, have fallen into this error. Only Allah (SWT) knows the true number of those who have slipped away from the path of Tawheed (the oneness of Allah SWT) and understanding.

True worship of Allah (SWT) requires recognizing His oneness and fully accepting His commands, while neglecting this leads to spiritual decline and alignment with Iblees.

Concerning the Divine Decree and Measure

Sheikh Abd Al-Qaader (RA) discussed the topic of Al-Qadaa (the Divine Decree) and Al-Qadar (the Divine Measure). He noted that many people hesitate to engage with this subject, but he did not. He stated, "A window has been opened for me in this matter. I have struggled with the measures of the Truth for the sake of the Truth. A true man is one who challenges Al-Qadar (the Measure), not one who simply goes along with it."

1. Sheikh Abd Al-Qaader bin Musa Al-Jeelaani was a religious and devoted scholar who died in the year 561 A.H. The At-Tareeqah Al-Qaaderiyah is named after him, but he himself rejected all Bida (innovations in religion) and heresies ("Heresy" refers to a belief or opinion that goes against established or accepted religious doctrines. In many religious contexts, heresy is considered a serious deviation from the core teachings of that faith, often leading to condemnation or exclusion from the community. In Islam, heretical beliefs can include denying fundamental tenets of faith or introducing new practices that conflict with the teachings of the Quran and the Sunnah (practices of the Prophet Muhammad). The term is often associated with significant theological disputes and can vary in meaning depending on the religious tradition.) associated with the path.

Misconception and Error of Fatalism

The Sheikh (RA) emphasises that his teachings are based on what Allah (SWT) and His Messenger (PBUH) commanded. However, many people misunderstand these concepts. Some individuals may see their own or others’ wrong actions, such as sins or even disbelief (Kufr), as something predetermined by Allah’s (SWT) Will and Decree (Qadhaa and Qadar). They believe that accepting and conforming to these wrong actions is a form of faith and worship.

This mindset is similar to that of polytheists who claimed that if Allah (SWT) had wanted, they wouldn’t have committed idolatry or followed their fathers in doing so. They argued that they were not responsible for their actions because everything happens by Allah’s (SWT) Will. They also questioned why they should provide for others when Allah (SWT) could provide for them directly.

This misunderstanding leads them to believe that submitting to sin is acceptable and part of their religion, which is a significant error.

Al-Qadar which we were ordered to be patient with

The importance of being patient and accepting Allah’s (SWT) will (Al-Qadar), especially during difficult times like poverty, sickness, and fear. It emphasises that all calamities happen only with Allah’s (SWT) permission, as stated in the Quran (At-Taghabun:11), and that true believers who understand this will find guidance and peace in their hearts.

Righteous people believe that when a person faces a calamity, acknowledging it as coming from Allah (SWT) allows them to accept it with patience. The passage also highlights that everything that happens—good or bad—is recorded by Allah (SWT) before it occurs, as mentioned in the Quran (Al-Hadeed:22-23). This understanding helps believers not to become overly sad about what they miss out on or overly joyful about what they gain. Instead, they are encouraged to find satisfaction in Allah’s(SWT) plan.

The argument between Adam and Musa

An argument between the Prophets Adam and Musa (Moses). According to reports in authentic hadith collections, Musa questioned Adam about why he was responsible for their expulsion from Paradise (Al-Jannah), given Adam’s unique creation by Allah (SWT). Adam responded by pointing out that Allah (SWT) had decreed(qadr) this event before his creation, which Musa acknowledged.

The article explains that Adam did not use Allah’s (SWT) decree (Al-Qadar) as an excuse for his actions, as that would not be acceptable for anyone, including Satan or the disbelievers in Noah’s and Hud’s time. Instead, Musa’s blame focused on the consequences of Adam’s sin—the calamity of their expulsion—rather than the sin itself, since Adam had repented and received Allah’s (SWT) forgiveness.

Adam’s response emphasises that their situation was preordained, meaning that one must accept the events decreed by Allah (SWT). This understanding is essential for truly acknowledging Allah (SWT) as the Lord. The text refers to sources, including works by Imam Bukhari and Imam Muslim, as well as commentary by Sheikh Al-Islam Ibn Taymiyah, who discussed this topic in depth.

What should the sinful do?

When a person sins, they should seek forgiveness from Allah (SWT) and repent sincerely. Here are the key points on what a sinful person should do:

1. Seek Forgiveness and Repent: After committing a sin, one should immediately turn to Allah (SWT), ask for forgiveness, and genuinely repent for their actions.

2. Be Patient with Calamities: It’s important to be patient when facing difficulties or consequences resulting from one’s sins.

3. Follow Allah’s (SWT) Guidance: The Quran advises believers to remain patient and trust in Allah’s promises. As stated in Surah Al-Moo-min (55), "So be patient (O Muhammad). Verily, the Promise of Allah is true, and ask forgiveness for your faults."

4. Practice Patience and Piety: Believers are encouraged to stay patient and righteous, as indicated in Surah Aal ‘Imraan (120): "But if you remain patient and pious, not the least harm will their cunning do to you." Furthermore, Surah Aal ‘Imraan (186) reminds them to persevere and avoid evil: But if you persevere patiently and ward off evil. Indeed, these are the things which you should hold fast to. [Aal ‘Imraan:186].

A sinful person should repent, ask for forgiveness, and exercise patience in the face of challenges, trusting in Allah’s (SWT) guidance and support.

Verily, he who fears Allah and is patient, then surely Allah makes not the reward of the good-doers to be lost. [Yoosuf:90]