Hijab

Quick question... who would a guy approach more , a nun or a your average woman who strolls about in fashion, hair uncovered, skirt to the knee, thigh or short shorts? Think about it be realistic. some or most women do not like the gaze of men. being visually undressed. cat called, harrased, stalked at night.

Men are naturally attracted to the physical body features such as hair, thighs, and the shape of a woman's body. And this most of the time brings unwanted attention.

Majority western women are brought up in a society where they are taught the only way to attract men is with their bodies which is untrue. This mostly leads to hookup culture , one night stands, short term un commited relationships. And nothing earthbound, because one or the other is just looking for "fun" when they are to seek this in marriage.

Islam seeks to protect both men and women but first and foremost the woman from the man.

In Islam you can be a woman of god ( nun) and still enjoy having a husband and the pleasures of the flesh as well as have children.

“And when you ask (the Prophet’s wives) for anything you want, ask them from behind a screen: that is purer for your hearts and for their hearts.” [al-Ahzab: 53]

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful.” [al-Ahzab: 59]“Be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire) should be moved with desire, but speak in an honorable manner.” [al-Ahzab: 32]

“And stay in your houses, and do not display yourselves like that of the times of ignorance, and perform As-Salat (Prayers), and give Zakat and obey Allah and His Messenger. Allah wishes only to remove Ar-Rijs (evil deeds and sins) from you, O members of the family (of the Prophet P.B.U.H), and to purify you with a thorough purification.” [al-Ahzab: 33]

"Be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire) should be moved with desire, but speak in an honorable manner.” [al-Ahzab: 32]

“And tell the believing women to lower their gaze and protect their private parts and not to show off their adornment except only that which is apparent and to draw their veils all over (i.e. their bodies) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigor, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful” [An-Nur: 31]

“Verily for every religion there is a characteristic, and the characteristic of Islam is Haya`a (modesty, shyness, bashfulness).” [Ibn Majah]

subjective viewshttps://www.allure.com/story/muslim-hijabi-women-talk-about-hijabs

Reasons for hijabhttps://aboutislam.net/family-life/culture/100-reasons-why-we-wear-hijab/

Would a man approach a nun ( a woman fully covered, signifying a women of god)?

Im sure the answer is no, how ever the one wearing revealing clothes would be approached All eyes are on her, nature and biology kicks in, in a straight man. The same thing how ever can be said in reverse, and that is why men as well as directed to be modest in clothing. The veil or screen is meant to protect not oppress.

Sadly culture these days teaches the young girl to be promiscuous in action and clothing. If only this was not so, there would be less single moms and women used for the gratification of others.

What is khimar?

In Arabic it is a covering, not a veil but a cover mostly for the head ( head scarf. Alcohol in Arabic is called Khamr ( something that covers or clouds the mind (cant think straight)

What is jilbab?

A loose garment in arabic terms hiding away the shape of the body.

So in general terms or meaning hijab is an umbrella term which means to hide away, protect one self, be hidden, cover, be enclosed, partition, veil or screen. This meaning goes into behavior as well.

Sunan an-Nasa'i 3301It was narrated from 'Aishah that her paternal uncle through breast-feeding, whose name was Aflah, asked permission to meet her, and she observed Hijab before him. The Messenger of Allah was told about that and he said:"Do not observe Hijab before him, for what becomes unlawful (for marriage) through breast-feeding is that which becomes unlawful through lineage." Sahih al-Bukhari 7421

Narrated Anas bin Malik:

The Verse of Al-Hijab (veiling of women) was revealed in connection with Zainab bint Jahsh. (On the day of her marriage with him) the Prophet (ﷺ) gave a wedding banquet with bread and meat; and she used to boast before other wives of the Prophet (ﷺ) and used to say, "Allah married me (to the Prophet (ﷺ) in the Heavens."

In a way something you should keep hidden even words

Narrated `Aisha:

The wives of the Prophet (ﷺ) used to go to Al-Manasi, a vast open place (near Baqi` at Medina) to answer the call of nature at night. `Umar used to say to the Prophet (ﷺ) "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam`a the wife of the Prophet (ﷺ) went out at `Isha' time and she was a tall lady. `Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes).

Sahih al-Bukhari 146

Narrated Anas bin Malik:

The Verse of Al-Hijab (veiling of women) was revealed in connection with Zainab bint Jahsh. (On the day of her marriage with him) the Prophet (ﷺ) gave a wedding banquet with bread and meat; and she used to boast before other wives of the Prophet (ﷺ) and used to say, "Allah married me (to the Prophet (ﷺ) in the Heavens."

Sahih al-Bukhari 7421

Narrated `Umar (bin Al-Khattab):

My Lord agreed with me in three things: -1. I said, "O Allah's Messenger (ﷺ), I wish we took the station of Abraham as our praying place (for some of our prayers). So came the Divine Inspiration: And take you (people) the station of Abraham as a place of prayer (for some of your prayers e.g. two rak`at of Tawaf of Ka`ba)". (2.125) -2. And as regards the (verse of) the veiling of the women, I said, 'O Allah's Messenger (ﷺ)! I wish you ordered your wives to cover themselves from the men because good and bad ones talk to them.' So the verse of the veiling of the women was revealed. -3. Once the wives of the Prophet (ﷺ) made a united front against the Prophet (ﷺ) and I said to them, 'It may be if he (the Prophet) divorced you, (all) that his Lord (Allah) will give him instead of you wives better than you.' So this verse (the same as I had said) was revealed." (66.5).

Sahih al-Bukhari 402

Wudu

This is the process of cleaning your body parts before prayer/ worship. Being in ablution is being is a state of spiritual cleanliness.

Allah says in the Qur'an, "O you who believe, when you rise for prayer, wash your faces and your hands up to the elbows and lightly rub your heads and (wash) your feet up to the ankles.

(al-Mai'dah 6)

Sahih al-Bukhari 136

Narrated Nu`am Al-Mujmir:

Once I went up the roof of the mosque, along with Abu Huraira. He perform ablution and said, "I heard the Prophet (ﷺ) saying, "On the Day of Resurrection, my followers will be called "Al-Ghurr-ul- Muhajjalun" from the trace of ablution and whoever can increase the area of his radiance should do so (i.e. by performing ablution regularly).' "

Sahih al-Bukhari 164

Narrated Humran:

(the freed slave of `Uthman bin `Affan) I saw `Uthman bin `Affan asking (for a tumbler of water) to perform ablution (and when it was brought) he poured water from it over his hands and washed them thrice and then put his right hand in the water container and rinsed his mouth and washed his nose by putting water in it and then blowing it out. Then he washed his face thrice and (then) forearms up to the elbows thrice, then passed his wet hands over his head and then washed each foot thrice. After that `Uthman said, "I saw the Prophet (ﷺ) performing ablution like this of mine, and he said, 'If anyone performs ablution like that of mine and offers a two-rak`at prayer during which he does not think of anything else (not related to the present prayer) then his past sins will be forgiven. '

Sahih al-Bukhari 137

Narrated `Abbad bin Tamim:

My uncle asked Allah's Messenger (ﷺ) about a person who imagined to have passed wind during the prayer. Allah' Apostle replied: "He should not leave his prayers unless he hears sound or smells something."

Sahih al-Bukhari 140

Narrated `Ata' bin Yasar:

Ibn `Abbas performed ablution and washed his face (in the following way): He ladled out a handful of water, rinsed his mouth and washed his nose with it by putting in water and then blowing it out. He then, took another handful (of water) and did like this (gesturing) joining both hands, and washed his face, took another handful of water and washed his right forearm. He again took another handful of water and washed his left forearm, and passed wet hands over his head and took another handful of water and poured it over his right foot (up to his ankles) and washed it thoroughly and similarly took another handful of water and washed thoroughly his left foot (up to the ankles) and said, "I saw Allah's Messenger (ﷺ) performing ablution in this way."

This is the simplest basic way of making ablution as taught by Allah the Exulted. ( intent is a must)

THE FOLLOWING IS ACCORDING TO THE SUNNAH ( WAY OF THE PROPHET PBUH) NOT IN THE QURAN

( Both are valid ways of ablution)

Wudu (Ablution): How to Perform

1. Say "Bismillah" (in the Name of Allah)

2. Wash hands 3 times

   • Use left hand to wash right hand, up to and including the wrist, 3 times.

   • Then, use right hand to wash left hand, up to and including the wrist, 3 times;

3. Rinse water in mouth 3 times;

   • Cup right hand with water and put in mouth, then spit it out, 3 times.

4. Snuff water in nose 3 times;

5. Wash face 3 times

6. Wash forearms 3  times

   • Wipe right forearm with left hand, all the way up to and including the elbow, 3 times.

   • Wipe left forearm with right hand, all the way up to and including the elbow, 3 times.

7. Wipe water over head/hair 1 time or 3 times ( both are ok)

   • It has been recorded that the Prophet used to wipe his head three different ways:

     1. Wiping all of his head. 'Abdullah ibn Zaid reported that the Prophet(swa) wiped his entire head with his hands. He started with the front of his head, then moved to the back, and then returned his hands to the front.

     2. Wiping over the turban only.

        • Said 'Amru ibn Umayyah, "I saw the Messenger of Allah (swa) wipe over his turban and shoes." (Related by Ahmad, al-Bukhari and Ibn Majah).

        • Bilal reported that the Prophet (pbuh) said,    " Wipe over your shoes and head covering. (Related by Ahmad.)

     3. Wiping over the front portion of the scalp and the turban. Al-Mughirah ibn Shu'bah said that the Messenger of Allah, upon whom be peace, made ablution and wiped over the front portion of his scalp, his turban and his socks. (Related by Muslim.) There is, however, no strong hadith that he wiped over part of his head, even though al-Ma'idah: apparently implies it. It is also not sufficient just to wipe over locks of hair that proceed from the head or along the sides of the head.

   • If you are a female and a non-mahram male (or any non-Muslim who you believe may describe you to others) may see you (such as in a public bathroom, etc.), do not remove your hijab or nikab... keep it on and wipe over it.

8. Wipe the inside and back of ears 1 time

   •       Wash both ears at the same time   

9. Washing the feet:

•       Wash right foot, including the ankle, with left hand, 3 times.     

•       Wipe between each toe on right foot, with left hand pinky, 1 time.     

•       Wash left foot, including the ankle, with right hand, 3 times.     

•       Wipe between each toe on left foot, with right hand pinky, 1 time.     

(Note) Ablution can/may be applied once or three times. Three times is an option but recommended

The first scientist

Born around a thousand years ago in present day Iraq, Al-Hasan Ibn al-Haytham (known in the West by the Latinised form of his first name, initially “Alhacen” and later  “Alhazen”) was a pioneering scientific thinker who made important contributions to the understanding of vision, optics and light. His methodology of investigation, in particular using experiment to verify theory, shows certain similarities to what later became known as the modern scientific method.  Through his Book of Optics (Kitab al-Manazir) and its Latin translation (De Aspectibus), his ideas influenced European scholars including those of the European Renaissance. Today, many consider him a pivotal figure in the history of optics and the “Father of modern Optics”.

Ibn al-Haytham was born during a creative period known as the golden age of Muslim civilisation that saw many fascinating advances in science, technology and medicine. In an area that spread from Spain to China, inspirational men and women, of different faiths and cultures, built upon knowledge of ancient civilisations, making discoveries that had a huge and often underappreciated impact on our world.

“If learning the truth is the scientist’s goal… then he must make himself the enemy of all that he reads. ” By this he meant it was essential to conduct experiments to test what is written rather than blindly accepting it as true.

He was one of the earliest scientists to study the characteristics of light and the mechanism/process of vision. He sought experimental proof of his theories and ideas. During many years living in Egypt, ten of which were spent under what we may now call protective custody (house arrest), he composed one of his most celebrated works, the Kitab al-Manazir, whose title is commonly translated into English as Book of Optics but more properly has the broader meaning Book of Vision.

Ibn al-Haytham made significant advances in optics, mathematics and astronomy. His work on optics was characterised by a strong emphasis on carefully designed experiments to test theories and hypotheses. In that regard he was following a procedure somewhat similar to the one modern scientists adhere to in their investigative research.

Ibn al-Haytham experimented to prove that we see because light from objects travels in a straight line into our eyes.

Different views about how the process of vision could be explained had been in circulation for centuries mainly among classical Greek thinkers.   Some said rays came out of the eyes, while others thought something entered the eyes to represent an object. But it was the 11th-century scientist Ibn al-Haytham who undertook a systematic critique of these ideas about vision in order to demonstrate by both reason and experiment that light was a crucial, and independent, part of the visual process. He thus concluded that vision would only take place when a light ray issued from a luminous source or was reflected from such a source before it entered the eye.

Ibn al-Haytham is credited with explaining the nature of light and vision, through using a dark chamber he called “Albeit Almuzlim”, which has the Latin translation as the “camera obscura”; the device that forms the basis of photography. [IYL2015 Call to action]

Out of the 96 books he is recorded to have written; only 55 are known to have survived. Those related to the subject of light included: The Light of the Moon, The Light of the Stars, The Rainbow and the Halo, Spherical Burning Mirrors, Parabolic Burning Mirrors, The Burning Sphere, The Shape of the Eclipse, The Formation of Shadows, Discourse on Light, as well as his masterpiece, Book of Optics. Latin translations of some of his works are known to have influenced important Medieval and European Renaissance thinkers like Roger Bacon, René Descartes and Christian Huygens, who knew him as “Alhazen”. [IYL2015 Call to action] The crater Alhazen on the Moon is named in his honour, as is the asteroid 59239 Alhazen.

Ghusul/ full body cleansing

https://youtu.be/5330r3e2A5M

How The Prophet (pbuh) Performed Ghusl
The Prophet (sallallaahu alayhi wa sallam) began his ghusl by washing his hands and genitals. ‘Aa'ishah reported that whenever the Prophet (sallallaahualayhi wa sallam) wanted to take a ghusl due to sexual defilement (janaabah), he first washed both hands [three times] (Sahih Muslim vol.1, p.183,no. 618).
Washing the Hands and Genitals
The Prophet (sallallaahu alayhi wa sallam) began his ghusl by washing his hands and genitals. ‘Aa'ishah reported that whenever the Prophet (sallallaahualayhi wa sallam) wanted to take a ghusl due to sexual defilement (janaabah), he first washed both hands [three times] (Sahih Muslim vol.1, p.183,no. 618).
Then he poured water with his right hand and washed his genitals with his left hand. (Sahih Muslim vol.1, p.182-3,no. 616 & Sunan Abu Dawud, vol.1,p.61, no. 242).
After washing the genitals, the left hand should be cleaned with soap before proceeding. Maymoonah said, "I placed water near Allah’s Messenger (sallallaahu alayhi wa sallam) to take a bath following sexual intercourse. He washed his palms twice or thrice and then put his hand in the basin and poured water over his genitals and washed them with his left hand. He then placed his hand on the ground and rubbed it forcefully..." (Sahih Muslim vol.1, p.183,no. 620. Earth was used to clean away the impurities). Wudoo Next, he would make wudoo. ‘Urwah related from ‘Aa'ishah that when the Messenger of Allaah (sallallaahualayhi wa sallam) took a bath because of sexual defilement, he first washed his hands before dipping them in the basin, and then performed wudoo like his wudoo for formal prayer. (Sahih Muslim vol.1, p.183,no. 619).
Washing the Head
Following wudoo he would rub water into the roots of his hair and then wash his head. ‘Aa'ishah reported that whenever the Messenger of Allaah (sallallaahu `alayhi wa sallam) bathed due to sexual intercourse…he took some water and rubed it with his fingers into the roots of his hair. Then he poured three handfuls of water on his head. (Sahih Muslim vol.1, p.182-3,no. 616).

‘Aa'ishah also related that he took a handful of water from the basin and washed the right side of his head first, then the left, then he took a handful and poured it on his head. (Sahih Muslim vol.1, p.183,no. 623).
Braids
It is not necessary for a woman whose hair is in braids to undo the braids when washing her head. ‘Ubayd ibn ‘Umayr reported that when ‘Aa'ishah was informed that ‘Abdullah ibn ‘Amr was instructing women to undo their braids, she exclaimed, "It is strange that Ibn ‘Amr is telling women to undo their braids before taking ghusl. Why doesn't he order them to shave their heads (as it would be easier)? The Messenger of Allaah (sallallaahu `alayhi wa sallam) and I made ghusl from the same container and I only poured three handfuls of water over my head(without undoing my braids)". (Sahih Muslim vol.1, p.187,no.646)

Umm Salamah reported that she said, " O Messenger of Allaah (sallallaahu alayhi wa sallam)! I am a woman who has tightly braided hair. Should I undo them when taking a ghusl due to sexual defilement?" He replied, "No, it is enough for you to pour three handfuls of water on your head and then pour water over the rest of yourself and you will be purified." Washing the Body Then he would pour water over his whole body. ‘Aa'ishah narrated that whenever Allah’s Messenger(sallallaahualayhi wa sallam) took a ghusl due to sexual intercourse, …he would pour three handfuls of water over his head and then pour water over all of his body. (Sahih Al- Bukhari, vol.1, p. 157, no. 248, Sahih Muslim vol.1, p.182-3,no. 616 & Sunan Abu Dawud, vol.1,p.61, no. 242)
Washing the Feet
Sometimes he would leave the washing of his feet until the end of his ghusl. Maymoonah was quoted as saying, "Allah’s Messenger (sallallaahu alayhi wa sallam) made wudoo like that for prayer but he did not wash his feet. He then washed his genitals and the parts of his body on which there was discharge. Then he poured water over himself, stepped away from where he was standing and washed his feet. This is how he took a ghusl due to sexual defilement." (Sahih Al- Bukhari, vol.1, p. 157, no. 248, & Sunan Abu Dawud, vol.1, p.61, no. 245). Note: When bathing using soap, one may complete the soaping and washing of the whole body including the hair, then proceed to make wudoo and the complete wash. The wash may be under a shower, however, it should not be in a tub of standing water, because one will be washing with unclean water. Aboo Hurayrah quoted the Prophet (sallallaahualayhi wa sallam) as saying, " None of
2

you should bathe in standing water when in a state of sexual defilement." (Sahih Muslim vol.1, p.168,no. 556.)
Bathing Together
It was the Prophet's (sallallaahu alayhi wa sallam) practice to bathe with his wives on occasion. Ibn ‘Abbas told that the Prophet (sallallaahualayhi wa sallam) and Maymoonah used to take a bath from the same basin. (Sahih Al- Bukhari, vol.1, p. 159, no. 253)
‘Aa'ishah recounted, "The Prophet (sallallaahu alayhi wa sallam) and I used to take a bath from a single container of water and our hands used to go in the container after each other in turn." (Sahih Al- Bukhari, vol.1, p. 162, no. 261 & Sahih Muslim vol.1, p.185, no. 629) Zaynab bint Umm Salamah related that her mother (Umm Salamah) and the Messenger of Allaah (sallallaahualayhi wa sallam) used to bathe from the same container of water. (Sahih Muslim vol.1, p.186, no. 633).
ACTS WHICH BREAK TAHARAAH (Requiring Ghusl)
Purification by ghusl is required in the case of certain forms of defilement collectively known as al-Hadath al-Akbar (Major Defilement). The following are the acts and incidents, which cause major defilement.
Sexual Intercourse
Whenever a man and a woman have sexual intercourse, they enter a state of sexual defilement called janaabah which requires them to take ghusl in order to purify themselves for formal prayer. Abu Hurayrah quoted the Prophet (sallallaahu alayhi wa sallam) as saying, "Whenever a man lies between a woman's four limbs and has sexual intercourse with her, ghusl becomes obligatory." (Sahih al-Bukhari, vol. 1, p.175 no. 290 & Sahih Muslim vol. 1, p.195- 6 no. 682) Whether orgasm occurs or not, ghusl becomes obligatory once sexual intercourse has begun. (The hadith of Ubayy ibn Ka'b in which he asked the Prophet about a man who has sexual intercourse without having an orgasm and the Prophet (sallallaahualayhi wa sallam) said, "He should wash the parts of his genitals which were in contact with the woman's genitals, take wudoo and make formal prayer." (Sahih al-Bukhari, vol. 1, p.176 no. 292 & Sahih Muslim vol. 1, p.195 no. 677), was abrogated by Abu Hurayrah's hadith.) Abu Musa asked ‘Aa'ishah, "What makes a ghusl obligatory for a person?" She replied, "You have come across one who is well informed. The Messenger of

Allaah (sallallaahu alayhi wa sallam) said, "When a man lies between the four limbs of a woman and the circumcised parts make contact, ghusl becomes obligatory." (Sahih Muslim vol. 1, p.196 no. 684). Wet Dreams If a person has an orgasm in a dream, ghusl is obligatory to attain the state of taharaah. Anas ibn Maalik reported that Umm Sulaym came to the Messenger of Allaah (sallallaahualayhi wa sallam) while he was with ‘Aa'ishah and asked him," O Messenger of Allaah (sallallaahu alayhi wa sallam), when a woman sees and experiences in a dream what a man does, what should she do?" ‘Aa'ishah remarked, "O Umm Sulaym, you have humiliated women, may your right hand be covered in dust" {An old Arabic expression of disapproval} The Prophet (sallallaahualayhi wa sallam) said to ‘Aa'ishah, "May your right hand be covered in dust." He then said to Umm Sulaym, " O Umm Sulaym, she should take a ghusl if she sees any discharge." (Sahih Muslim vol. 1, p.180 no. 612)
Menstruation
Women are also required to purify themselves by taking a ghusl in order to resume prayer after their menses has ended. Umm Habeebah asked Allah’s Messenger (sallallaahu alayhi wa sallam) about prolonged blood-flow and he said, "Stop praying for as long as your menses used to prevent you from prayer, then take a ghusl and begin formal prayers." (Sahih Muslim vol. 1, p.190 no. 658) Post-Natal Bleeding The bleeding following child-birth breaks the state of taharaah in the same way that menses does and requires that women take a ghusl whenever the bleeding stops to retain the state of purity necessary for formal prayer ( as long as it does not exceed forty days) RECOMMENDED TIMES FOR GHUSL Conversion According to the Prophet's recommendation, when a person newly converts to Islam, he should be advised to take a ghusl. Qays ibn'Aasim said, "I came to the Prophet (sallallaahualayhi wa sallam) in order to accept Islam and he told me to take a ghusl with water and Sidr (Lote-tree leaves). (Sunan Abu Dawud, vol. 1, p.93, no. 355, an-Nasaa'ee, at-Tirmidhi and Ahmad, and authenticated in Irwaa al-Ghaleel, vol.1, p.163-4, no.128).
Jumu'ah Prayer
4

In the early days of Islam, taking a ghusl for the Friday congregational prayers was compulsory. Sa'eed al-Khudree quoted Allah’s Messenger (sallallaahu alayhi wa sallam) as saying, "Taking a ghusl on Friday is compulsory for everyone who has reached puberty." (Sahih Muslim vol. 2, pp.163-4 no. 1838) ‘Aa'ishah related that people would come to Friday prayer from their houses in neighbouring villages dressed in dusty wollen garments which emitted bad odours. One of them came to the Messenger of Allaah (sallallaahualayhi wa sallam) while he was in ‘Aa'ishah's home and the Messenger of Allaah said to him, "It would be good if you cleaned yourself on this day." Prophet Muhammad (sallallaahu alayhi wa sallam) strongly recommended that Muslims who attend the Friday congregational prayer take a complete Islamic bath (ghusl). However, the obligation was later reduced to a strong recommendation. Samurah quoted Allah’s Messenger(sallallaahualayhi wa sallam) as saying, "Whoever makes wudoo on Friday, it is good [for him], but if ghusl is taken, it is better." (Sunan Abu Dawud vol.1, p. 93, no. 354 and authenticated in Sahih Sunan Abee Dawood, vol.1, p.72, no. 341).

Muslim inventions

Devine order science and Quran

Your Lord is God, Who created the heavens and Earth in six days/periods. He then mounted the Throne, covering day with night, which pursues it urgently and the sun, moon, and stars subservient, by His command. Verily, His are the creation and the command. Blessed be God, the Lord of all being. Call on your lord, humbly and secretly. He loves not transgressors. Do not do corruption in the land after it has been set right. Call upon Him in awe and eagerly. Surely the grace of God is nigh to the good-doers. It is He Who looses the winds, bearing good tidings before His grace, till, when they are charged with heavy clouds, We drive it to a dead land and use it to send down water and bring forth all fruits [from the soil]. Even so, We shall bring forth the dead. Hopefully you will remember. And the good land's vegetation comes forth by the leave of its Lord, and the corrupt [land's vegetation] comes forth but scantily. Even so We turn about signs for a people who are thankful. (7:54-58)

Or [else, their deeds are] like the depths of darkness upon an abysmal sea, made yet more dark by wave billowing over wave, with [black] clouds above it all: depths of darkness, layer upon layer, [so that] when one holds up his hand, he can hardly see it: for he to whom God gives no light, no light whatever has he!
( Q24:40)

Marriage and intimacy

AND DO NOT marry women who ascribe divinity to aught beside God ere they attain to [true] belief: for any believing bondwoman [of God] is certainly better than a woman who ascribes divinity to aught beside God, even though she please you greatly. And do not give your women in marriage to men who ascribe divinity to aught beside God ere they attain to [true] belief: for- any believing bondman [of God] is certainly better than a man who ascribes divinity to aught beside God, even though he please you greatly. [Such as] these invite unto the fire, whereas God invites unto paradise, and unto [the achievement of] forgiveness by His leave; and He makes clear His messages unto mankind, so that they might bear them in mind. (Al Baqarah: 221)

AND THEY will ask thee about [woman's] monthly courses. Say: "It is a vulnerable condition. Keep, therefore, aloof from women during their monthly courses, and do not draw near unto them until they are cleansed; and when they are cleansed, go in unto them as God has bidden you to do." Verily, God loves those who turn unto Him in repentance and He loves those who keep themselves pure. (Al Baqarah: 222)

Your wives are your tilth; go, then, unto your tilth as you may desire, but first provide something for your souls, and remain conscious of God, and know that you are destined to meet Him. And give glad tidings unto those who believe. (Al Baqarah:223) (approach your wives from the front ( vagina) and not the back ( anus). The point of sowing seed and tilth is for offspring's, which means only the front.

The general rule is anything is allowed between man and wife unless clearly and explicitly forbidden.

Sexual relations between a man and wife

https://irp-cdn.multiscreensite.com/3844bd1d/files/uploaded/Guidelines%20to%20intimacy%20in%20Islam%20pdf.pdf

Sexual relations between a man and wife

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “The one who has intercourse with his wife in her back passage has disavowed himself of that which was revealed to Muhammad (peace and blessings of Allah be upon him).” Narrated by Abu Dawud (3904); classed as sahih by al-Albani in Sahih Abi Dawud.

Ibn 'Abbas (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah will not look at a man who has intercourse with a woman in her back passage.” Narrated by al-Tirmidhi (1165); classed as sahih by Ibn Daqiq al-‘Eid in al-Ilmam (2/660) and by al-Albani in Sahih al-Tirmidhi.

Khuzaymah ibn Thabit (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah is not too shy to tell the truth” three times. “Do not have intercourse with women in their back passages .” Narrated by Ibn Majah (1924); classed as sahih by al-Albani in Sahih Ibn Majah.

Those who take an oath that they will not approach their wives shall have four months of grace; and if they go back [on their oath] -behold, God is much-forgiving, a dispenser of grace. (Al Baqarah: 226)

And the divorced women shall undergo, without remarrying, a waiting-period of three monthly courses: for it is not lawful for them to conceal what God may have created in their wombs, if they believe in God and the Last Day. And during this period their husbands are fully entitled to take them back, if they desire reconciliation; but, in accordance with justice, the rights of the wives [with regard to their husbands] are equal to the [husbands'] rights with regard to them, although men have precedence over them [in this respect]. And God is almighty, wise. (Al Baqarah:228)

A divorce may be [revoked] twice, whereupon the marriage must either be resumed in fairness or dissolved in a goodly manner. And it is not lawful for you to take back anything of what you have ever given to your wives unless both [partners] have cause to fear that they may not be able to keep within the bounds set by God: hence, if you have cause to fear that the two may not be able to keep within the bounds set by God, there shall be no sin upon either of them for what the wife may give up [to her husband] in order to free herself. These are the bounds set by God; do not, then, transgress them: for they who transgress the bounds set by God-it is they, they who are evildoers! (Al Baqarah:229)

And if he divorces her [finally], she shall thereafter not be lawful unto him unless she first takes another man for husband; then, if the latter divorces her, there shall be no sin upon either of the two if they return to one another-provided that both of them think that they will be able to keep within the bounds set by God: for these are the bounds of God which He makes clear unto people of [innate] knowledge. (Al Baqarah:230)

It is mentioned in the famous Hanafi Fiqh reference book, and one regarded as a fundamental source in the school, al-Fatawa al-Hindiyya: “If a man inserts his penis in his wife’s mouth, it is said that it is disliked( and vice versa) (makruh), and others said that it is not disliked.” (al-Fatawa al-Hindiyya, 5/372)

Uniqueness of Allah

Sahih al-Bukhari 7439

Narrated Abu Sa'id Al-Khudri:

We said, "O Allah's Messenger (ﷺ)! Shall we see our Lord on the Day of Resurrection?" He said, "Do you have any difficulty in seeing the sun and the moon when the sky is clear?" We said, "No." He said, "So you will have no difficulty in seeing your Lord on that Day as you have no difficulty in seeing the sun and the moon (in a clear sky)." The Prophet then said, "Somebody will then announce, 'Let every nation follow what they used to worship.' So the companions of the cross will go with their cross, and the idolators (will go) with their idols, and the companions of every god (false deities) (will go) with their god, till there remain those who used to worship Allah, both the obedient ones and the mischievous ones, and some of the people of the Scripture. Then Hell will be presented to them as if it were a mirage. Then it will be said to the Jews, "What did you use to worship?' They will reply, 'We used to worship Ezra, the son of Allah.' It will be said to them, 'You are liars, for Allah has neither a wife nor a son. What do you want (now)?' They will reply, 'We want You to provide us with water.' Then it will be said to them 'Drink,' and they will fall down in Hell (instead). Then it will be said to the Christians, 'What did you use to worship?' 

They will reply, 'We used to worship Messiah, the son of Allah.' It will be said, 'You are liars, for Allah has neither a wife nor a son. What: do you want (now)?' They will say, 'We want You to provide us with water.' It will be said to them, 'Drink,' and they will fall down in Hell (instead). When there remain only those who used to worship Allah (Alone), both the obedient ones and the mischievous ones, it will be said to them, 'What keeps you here when all the people have gone?' They will say, 'We parted with them (in the world) when we were in greater need of them than we are today, we heard the call of one proclaiming, 'Let every nation follow what they used to worship,' and now we are waiting for our Lord.' Then the Almighty will come to them in a shape other than the one which they saw the first time, and He will say, 'I am your Lord,' and they will say, 'You are not our Lord.' And none will speak: to Him then but the Prophets, and then it will be said to them, 'Do you know any sign by which you can recognize Him?' They will say. 'The Shin,' and so Allah will then uncover His Shin whereupon every believer will prostrate before Him and there will remain those who used to prostrate before Him just for showing off and for gaining good reputation. These people will try to prostrate but their backs will be rigid like one piece of a wood (and they will not be able to prostrate). Then the bridge will be laid across Hell." We, the companions of the Prophet (ﷺ) said, "O Allah's Messenger (ﷺ)! What is the bridge?'

He said, "It is a slippery (bridge) on which there are clamps and (Hooks like) a thorny seed that is wide at one side and narrow at the other and has thorns with bent ends. Such a thorny seed is found in Najd and is called As-Sa'dan. Some of the believers will cross the bridge as quickly as the wink of an eye, some others as quick as lightning, a strong wind, fast horses or she-camels. So some will be safe without any harm; some will be safe after receiving some scratches, and some will fall down into Hell (Fire). The last person will cross by being dragged (over the bridge)." The Prophet (ﷺ) said, "You (Muslims) cannot be more pressing in claiming from me a right that has been clearly proved to be yours than the believers in interceding with Almighty for their (Muslim) brothers on that Day, when they see themselves safe. 

They will say, 'O Allah! (Save) our brothers (for they) used to pray with us, fast with us and also do good deeds with us.' Allah will say, 'Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of one (gold) Dinar.' Allah will forbid the Fire to burn the faces of those sinners. They will go to them and find some of them in Hell (Fire) up to their feet, and some up to the middle of their legs. So they will take out those whom they will recognize and then they will return, and Allah will say (to them), 'Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of one half Dinar.' They will take out whomever they will recognize and return, and then Allah will say, 'Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of an atom (or a smallest ant), and so they will take out all those whom they will recognize." Abu Sa'id said: If you do not believe me then read the Holy Verse:--

'Surely! Allah wrongs not even of the weight of an atom (or a smallest ant) but if there is any good (done) He doubles it.' (4.40) The Prophet added, "Then the prophets and Angels and the believers will intercede, and (last of all) the Almighty (Allah) will say, 'Now remains My Intercession. He will then hold a handful of the Fire from which He will take out some people whose bodies have been burnt, and they will be thrown into a river at the entrance of Paradise, called the water of life. 

They will grow on its banks, as a seed carried by the torrent grows. You have noticed how it grows beside a rock or beside a tree, and how the side facing the sun is usually green while the side facing the shade is white. Those people will come out (of the River of Life) like pearls, and they will have (golden) necklaces, and then they will enter Paradise whereupon the people of Paradise will say, 'These are the people emancipated by the Beneficent. He has admitted them into Paradise without them having done any good deeds and without sending forth any good (for themselves).' Then it will be said to them, 'For you is what you have seen and its equivalent as well.'"

Origin of Iron

We sent Our messengers with clear signs, the Scripture and the Balance, so that people could uphold justice: We also sent iron, with its mighty strength and many uses for mankind, so that God could mark out those who would help Him and His messengers though they cannot see Him. Truly God is powerful, almighty. Q(57:25)

https://socratic.org/questions/how-did-iron-come-to-earth-millions-of-years-ago

Side note: balance must be upheld in life and existence. Too much of anything is not good, hence in the simple yet comprehensive statement or wording, we need balance in our lives, in religion, and everything we do. Balance is the center of everything. How the mountains are set, how the earth orbits, how we remain happy with instances of sadness, how intimacy is needed to balance mental health, or food in the body in regards to certain elements with in nutrients (balanced diet).

We are given reference of a substance which after a long time believed to be part of the earth, when in reality a fusion of the heavens and the earth ( substantially from space landing on earth).

A reminder that islam ( quran) does not only pertain to the hereafter but also the history of our world and universe as we known it. May allah increase us in knowledge and give us the thirst to learn and seek truth

Music Singing & Dancing

First off let it be understood that singing is not music but the words we turn to melody. And it is allowed depending on the circumstances.

Music on the other hand is not allowed and the only instrument that is allowed to be used in festive occasions the duff.

Sahih al-Bukhari 952

Narrated Aisha:

Abu Bakr came to my house while two small Ansari girls were singing beside me the stories of the Ansar concerning the Day of Buath. And they were not singers. Abu Bakr said protestingly, "Musical instruments of Satan in the house of Allah's Messenger (ﷺ) !" It happened on the `Id day and Allah's Messenger (ﷺ) said, "O Abu Bakr! There is an `Id for every nation and this is our `Id."

It was narrated that al-Rubayyi’ bint Mu’awwidh said: The Prophet (peace and blessings of Allaah be upon him) entered upon me on the day of my wedding and sat on my mattress as you are sitting now, and young girls were beating the daff and singing about their fathers who had been killed at the battle of Badr, until a girl said, “And among us is a Prophet who knows what will happen tomorrow.” The Prophet (peace and blessings of Allaah be upon him) said: “Do not say this, but say the other things that you were saying.” 

Narrated by al-Bukhaari, 3700.

It was narrated that Abu Ishaaq said: I heard ‘Aamir ibn Sa’d al-Bajali say: I saw Thaabit ibn Wadee’ah and Qarazah ibn Ka’b al-Ansaari at a wedding, and there was singing. I spoke to them about that and they said that a concession had been granted allowing singing at weddings and weeping for the dead, so long as there was no wailing. 

Narrated by al-Bayhaqi, 14469.

It was narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: the Prophet (peace and blessings of Allaah be upon him) said: “No woman should look at another woman then describe her to her husband so that it is as if he can see her.” Narrated by al-Bukhaari, 4839.

Sunan an-Nasa'i 3369It was narrated that Muhammad bin Hatib said:"The Messenger of Allah said: 'What differentiates between the lawful and the unlawful is the Duff, and the voice (singing) for the wedding.'"

Sahih al-Bukhari 6210

Narrated Anas:

The Prophet (ﷺ) was on a journey and a slave named Anjasha was chanting (singing) for the camels to let them go fast (while driving). The Prophet (ﷺ) said, "O Anjasha, drive slowly (the camels) with the glass vessels!" Abu Qilaba said, "By the glass vessels' he meant the women (riding the camels).

In the early days the Prophet (peace and blessings of Allaah be upon him) allowed effeminate men to enter upon woman, but when he saw one of them describing women and disclosing their secrets, he forbade them from doing that.

Generally speaking singing and dancing is allowed but with in limits. And there are only certain people who should/ have the right to see you dance or sing in the case of a woman.

The subject of singing and dancing in islam is so full of stigma that most perceive it to be evil when it is the opposite. How ever singing idly is not allowed, unless for entertainment, celebration, on a journey and special occasions. Something that should encourage you to be a better muslim.

Book 74, Hadith 16 Sahih Bukhari Narrated Abu 'Amir or Abu Malik Al-Ash'ari:

that he heard the Prophet (ﷺ) saying, "From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful. And there will be some people who will stay near the side of a mountain and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him, 'Return to us tomorrow.' Allah will destroy them during the night and will let the mountain fall on them, and He will transform the rest of them into monkeys and pigs and they will remain so till the Day of Resurrection."

Sunan an nasal Book 26, Hadith 174 It was narrated that Muhammad bin Hatib said:

"The Messenger of Allah said: 'What differentiates between the lawful and the unlawful is the Duff, and the voice (singing) for the wedding.'"

Sahih Bukhari Book 78, Hadith 234 Narrated Anas:

The Prophet (ﷺ) was on a journey and a slave named Anjasha was chanting (singing) for the camels to let them go fast (while driving). The Prophet (ﷺ) said, "O Anjasha, drive slowly (the camels) with the glass vessels!" Abu Qilaba said, "By the glass vessels' he meant the women (riding the camels

Conditions of La ilaha iLallah

These are the terms and conditions for submission to the will of god. Merely saying "i believe" just wont cut it. Imagine yourself as someone who has been given a gift, but it is too good to just keep it to yourself so you have the need to share it to the world.

How ever there are those who would try to stop you from sharing that gift. A gift of liberation development inspiration and enlightenment.

So imagine these terms and conditions are for that gift, there are conditions that you need to take and follow in order to properly receive it , hold on to it and share it.

1. KNOWLEDGE (ILM) of what the words of the shahada mean. For example, if someone just mimics it in Arabic but they don’t know what it means, it does not make them a Muslim. It’s important for the one who says it to understand that there is no god but Allah.

The Messenger of Allah, peace and blessings be upon him, said: “He who died knowing that there is no God but Allah will enter Paradise.” - Sahih Muslim

2. CERTAINTY (YAQIN) without a doubt in your heart that to worship the one true God and not associate any partners or intermediaries is the best way of life, rejecting all others.

"No one meets Allah with the testimony that there is none worthy of worship but Allah and I am the Messenger of Allah, and he has no doubt about that statement, except that he will enter Paradise" - Prophet Muhmmad (peace be upon him) Sahih Muslim

3. ACCEPTANCE (QABUL) of Allah’s Lordship based on knowledge. There should be no doubt about Allah, His Messenger or His Message, The Noble Qur’an. This requires complete and absolute abandonment of any other you worship besides Allah.

Allah says, “So do you believe in part of the Scripture and disbelieve in part? Then what is the recompense for those who do that among you except disgrace in worldly life; and on the Day of Resurrection they will be sent back to the severest of punishment. And Allah is not unaware of what you do.” (Al-Quran 2:85)

4. SUBMISSION (INQIYAD) to the laws of Islam, and striving to implement them in your daily life. Try to change bad practices and look for opportunities to do good deeds. These are all part of loving, fearing, and worshipping Allah, as true love is expressed in obedience to His commands.

"Who is better in religion than he who surrenders his purpose to Allah while doing good." (Al-Quran 4:125)

5. TRUTHFULNESS (SIDQ) is what separates the true believer from the hypocrite. When you say it from your lips it must be the truth from your heart, and not because it may be what is acceptable or for other ulterior motives.

"And of mankind are some who say, 'We believe in Allah and the Last Day,' when they believe not. They think to beguile Allah and those who believe, and they beguile none save themselves, but they perceive not. In their hearts is a disease, and Allah increases their disease. A painful doom is theirs because they lie." (Al-Quran 28:10)

6. SINCERITY (IKHLAS) is between you and Allah. The shahada should not be said to please parents, to get married, or to gain favor. We should all seek to die with a high level of sincerity of worship, so develop your Islam until you become sincere for Allah alone.

“Worship Allah, making religion pure for him." (Al-Quran 98:5)

7. LOVE for ALLAH (MAHABBAH) should guide you into a stronger belief of “La ilaha illallaah” (The is no god worthy of worship but Allah). The best way to increase in love for Allah is to know Him through His names and attributes and reading and understanding His message to use in the Qur’an.

The Prophet, peace be upon him, said, "Whoever has three characteristics has tasted the sweetness of faith. [The first of these] is that he loves Allah and His Messenger more than he loves anyone else ... " [Agreed upon].

Nicedian council of Trinity

The Council of Nicea took place in AD 325 by order of the Roman Emperor Caesar Flavius Constantine. Nicea was located in Asia Minor, east of Constantinople. At the Council of Nicea, Emperor Constantine presided over a group of church bishops and other leaders with the purpose of defining the nature of God for all of Christianity and eliminating confusion, controversy, and contention within the church. The Council of Nicea overwhelmingly affirmed the deity and eternality of Jesus Christ and defined the relationship between the Father and the Son as “of one substance.” It also affirmed the Trinity—the Father, Son, and Holy Spirit were listed as three co-equal and co-eternal Persons.

Constantine, who claimed conversion to Christianity, called for a meeting of bishops to be held in Nicea to resolve some escalating controversies among the church leadership. The issues being debated included the nature of Jesus Christ, the proper date to celebrate Easter, and other matters. The failing Roman Empire, now under Constantine’s rule, could not withstand the division caused by years of hard-fought, “out of hand” arguing over doctrinal differences. The emperor saw the quarrels within the church not only as a threat to Christianity but as a threat to society as well. Therefore, at the Council of Nicea, Constantine encouraged the church leaders to settle their internal disagreements and become Christlike agents who could bring new life to a troubled empire. Constantine felt “called” to use his authority to help bring about unity, peace, and love within the church.

The main theological issue had always been about Christ. Since the end of the apostolic age, Christians had begun debating these questions: Who is the Christ? Is He more divine than human or more human than divine? Was Jesus created or begotten? Being the Son of God, is He co-equal and co-eternal with the Father, or is He lower in status than the Father? Is the Father the one true God, or are the Father, Son, and Spirit the one true God?

A priest named Arius presented his argument that Jesus Christ was not an eternal being, that He was created at a certain point in time by the Father. Bishops such as Alexander and the deacon Athanasius argued the opposite position: that Jesus Christ is eternal, just like the Father is. It was an argument pitting trinitarianism against monarchianism.

Constantine prodded the 300 bishops in the council to make a decision by majority vote defining who Jesus Christ is. The statement of doctrine they produced was one that all of Christianity would follow and obey, called the “Nicene Creed.” This creed was upheld by the church and enforced by the Emperor. The bishops at Nicea voted to make the full deity of Christ the accepted position of the church. The Council of Nicea upheld the doctrine of Christ’s true divinity, rejecting Arius’s heresy. The council did not invent this doctrine. Rather, it only recognized what the Bible already taught.

The New Testament teaches that Jesus the Messiah should be worshiped, which is to say He is co-equal with God. The New Testament forbids the worship of angels (Colossians 2:18; Revelation 22:8, 9) but commands worship of Jesus. The apostle Paul tells us that “in Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9; 1:19). Paul declares Jesus as Lord and the One to whom a person must pray for salvation (Romans 10:9-13; cf. Joel 2:32). “Jesus is God over all” (Romans 9:5) and our God and Savior (Titus 2:13). Faith in Jesus’ deity is basic to Paul’s theology.

John’s Gospel declares Jesus to be the divine, eternal Logos, the agent of creation and source of life and light (John 1:1-5,9); "the Way, the Truth, and the Life" (John 14:6); our advocate with the Father (1 John 2:1-2); the Sovereign (Revelation 1:5); and the Son of God from the beginning to the end (Revelation 22:13). The author of Hebrews reveals the deity of Jesus through His perfection as the most high priest (Hebrews 1; Hebrews 7:1-3). The divine-human Savior is the Christian’s object of faith, hope, and love.

The Council of Nicea did not invent the doctrine of the deity of Christ. Rather, the Council of Nicea affirmed the apostles’ teaching of who Christ is—the one true God and the Second Person of the Trinity, with the Father and the Holy Spirit.

https://www.khanacademy.org/humanities/world-history/ancient-medieval/christianity/v/arian-controversy-and-the-council-of-nicaea

Tawhid in the Bible

Deuteronomy 6:4-15 KJV

6 Now these are the commandments, the statutes, and the judgments, which the Lordyour God commanded to teach you, that ye might do them in the land whither ye go to possess it:

2 That thou mightest fear the Lord thy God, to keep all his statutes and his commandments, which I command thee, thou, and thy son, and thy son's son, all the days of thy life; and that thy days may be prolonged.

3 Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as the Lord God of thy fathers hath promised thee, in the land that floweth with milk and honey.

4 Hear, O Israel: The Lord our God is one Lord:

5 And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.

6 And these words, which I command thee this day, shall be in thine heart:

7 And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.

8 And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes.

9 And thou shalt write them upon the posts of thy house, and on thy gates.

10 And it shall be, when the Lord thy God shall have brought thee into the land which he sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee great and goodly cities, which thou buildedst not,

11 And houses full of all good things, which thou filledst not, and wells digged, which thou diggedst not, vineyards and olive trees, which thou plantedst not; when thou shalt have eaten and be full;

12 Then beware lest thou forget the Lord, which brought thee forth out of the land of Egypt, from the house of bondage.

13 Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name.

14 Ye shall not go after other gods, of the gods of the people which are round about you;

15 (For the Lord thy God is a jealous God among you) lest the anger of the Lord thy God be kindled against thee, and destroy thee from off the face of the earth.

These verses clearly show the call to worship only one god, with out any partners and or associates in worship. So how can the trinity be explained?

Jesus answered him, “The first of all the commandments is: ‘Hear, O Israel, the LORD our God, the LORD is one.
Mark 12:29

A result of contradictions in the bible leading many to abandon Christianity. click below for the whole chapter

https://www.biblegateway.com/passage/?search=Deuteronomy+6&version=KJV

The Greatest Commandment(A)

28 One of the teachers of the law came and heard them debating. Noticing that Jesus had given them a good answer, he asked him, “Of all the commandments, which is the most important?”

29 “The most important one,” answered Jesus, “is this: ‘Hear, O Israel: The Lord our God, the Lord is one.30 Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’31 The second is this: ‘Love your neighbor as yourself.’There is no commandment greater than these.”

32 “Well said, teacher,” the man replied. “You are right in saying that God is one and there is no other but him. 33 To love him with all your heart, with all your understanding and with all your strength, and to love your neighbor as yourself is more important than all burnt offerings and sacrifices.”

34 When Jesus saw that he had answered wisely, he said to him, “You are not far from the kingdom of God.”And from then on no one dared ask him any more questions.

What is Sharia

Always phrased as sharia law in the west, which in a funny way means law law. Since the English translation of sharia is law.

In real simple terms, sharia means a governing body of guidance on what and how to do certain things if a person submits, adheres, follows islam.

Sharia only applies to males and females, humans as well as jinns on a biological (human), in addition to spiritual level.

We are guided on how to behave towards others, animals, plant's society, god. How and what to wear in front of others such as family friends, occasions. How to properly apply what god commands in our daily lives. What is good (halal) and what is bad (harram), or permissible (allowed) and impermissible (not allowed).

Sharia applies on how we fight , go to war, do business, how we court ( date) or prepare for marriage. How to be intimate ( have sex), or act with family. How to bring up children, be a good husband , wife or child.

Sharia applies on how we lead our lives according to god's commands in general terms. following and applying sharia what is good for us and our souls.

Sharia is simply a test to prove our belief and submission to god. It is part of nature and so applies to nature, as islam is a natural construct of the universe and existance. Which connects everything together in alignment which speaks and applies to natural law.

Yes the laws in islam may at times sound barbaric, such as stoning, whipping, or chopping of the hand and crucifixion. How ever, when you think of the crimes committed what would you do? Some someone to prison ans have them act again when they come out?

Each punishment, has been decreed so to keep a lasting impression, a thief will think twice before stealing something valuable,

Since allah knows it is best it is he who sets the rules.

And (as for) the male thief and the female thief, cut off (from the wrist joint) their (right) hands as a recompense for that which they committed, a punishment by way of example from Allaah. And Allaah is All Powerful, All Wise” [al-Maa’idah 5:38]

The Prophet (peace and blessings of Allaah be upon him) cursed the thief because he is a corrupt element in society, and if he is left unpunished, his corruption will spread and infect the body of the ummah. He (peace and blessings of Allaah be upon him) said, “May Allaah curse the thief who steals an egg and has his hand cut off, or steals a rope and has his hand cut off.” (al-Bukhaari, al-Hudood, 6285).

A cheating spouse creates a crack of trust, in the marriage, and would go to the extent of murder when it comes to cheating.

Allah/ The God

1. Say, “He is God, the One.

2. God, the Absolute.

3. He begets not, nor was He begotten.

4. And there is nothing comparable to Him.”

"Allah" is the name which God has described Himself with, as stated in Verse 14 of Surat Ta Ha (Chapter 20) Surely, I AM ALLAH. There is no god but Myself, so worship Me, and establish Salāh for My remembrance. Verse 9 of Surat Al-Naml (Chapter 27) O Musa, surely I, Ever I, am Allah, The Ever-Mighty, The Ever-Wise. And Verse 30 of Surat Al-Qassas (Chapter 28) But when he reached it, a voice called out to him from the right-hand side of the valley, from a tree on the blessed ground: ‘Moses, I am God, the Lord of the Worlds. He is the Creator of life, essence, death. The architect, designer of the heavens and the earth and whatever exists on the universe. Who is worshipped by His creations as an expression of gratitude for His blessings as well as mercy, which include life, care, provision, and the promise of everlasting life or immortality in the hereafter for the righteous believers among them, who did their best to submit to his commands of the natural world.

God, Allah, Elohem,Elohim, Elah. Allah is the same god revealed to Adam, Abraham, Isaac, Jacob, Aron, John, David, Solomon, Ezra, Easoh, Samuel, Jesus and Muhammad peace be upon them all.

God in English is the equivalent of god in Arabic Allah , where upon you will find many christian arabs calling out to god as such ( Allah).

In the name of Allah, the Gracious, the Merciful

Knowledge of God’s existence is often taken for granted by believers. The authentic religious experience—affirmed again and again in a Muslim’s daily life—makes belief in God feel so natural as to be assumed. But belief in God and the quest for existential truth is not an easy prospect for many people, especially in a social environment in which belief in a god made fairytales, faith is derided as superstition, wishful thinking, or even as a dangerous fantasy, a belief in the absence of proof.

In the Islamic tradition, the case for God’s existence is solid in terms of its rational foundations as well as the purpose, meaning, comfort, and guidance that it gives to our lives. The Quran inspires belief, trust, and conviction by appealing to the aspects of the inner life of human beings, namely, to the heart and the mind. Intuition and experience work in tandem with logic and reason to arrive at a state of certainty in faith.

This understanding of conviction is reinforced by modern scientific conceptions. Cognitive scientist Justin Barrett, for example, demonstrates that belief in God—and beliefs more generally—are formed and attained in two ways: 1) non-reflective, intuitive beliefs that result from experience; and 2) reflective, conscious beliefs that result from thought.[1] The human being naturally forms beliefs from these two sources. Similarly, the case for God’s existence in the Quran and Sunnah involves both sources of beliefs: heart-based appeals based on intuition and mind-based appeals based on rational reflection.

Appealing to the Heart, Intuition, and Experience

Natural Instinct – Fiṭrat Allāh

Human beings sense the existence of God—or what they perceive as a higher power—by pure instinct, with or without a prophetic revelation to guide them. Expressions of this sensus divinitatishave appeared in cultures and religions all over the world, despite them being widely separated by time, geography, and language. In Islamic spiritual terms, this is because God took a primordial covenant with every person before the world was created that they would recognize their Creator.

Allah said:

[Prophet], when your Lord took out the offspring from the loins of the Children of Adam and made them bear witness about themselves, He said, ‘Am I not your Lord?’ and they replied, ‘Yes, we bear witness.’ So you cannot say on the Day of Resurrection, ‘We were not aware of this.’[2]

Al-Suddī (d. 745) commented on this verse, saying, “For this reason, there is no one on the face of the earth but that he knows his Lord is Allah, and no one associates idols with Him except that he will say ‘I found my forefathers following another religion.’”[3] The primordial covenant results in the innate impulse within people to seek out the higher power that they can sense, as they have done in some form or another throughout all of recorded history, to the point that some scientists today argue that belief in God or a higher power is hardwired into our genes.[4]

All true and revealed religion confirms and conforms to the human nature that the Creator instilled within us. The Quran refers to human religious nature as fiṭrat Allāh, the instinctive and inherent disposition with which God created people.

Allah said:

So [Prophet Muhammad] as a man of pure faith, stand firm and true in your devotion to the religion. This is the natural disposition God instilled in mankind—there is no altering God’s creation—and this is the right religion, though most people do not realize it.[5]

All people were born to be believers in God, and the revelations of the Prophets simply awaken and reinforce the disposition that is already inside us. Even polytheists, who believe in multiple gods and deities, often believe that there is an even higher power, an even greater God over all of them.

Allah said:

If you asked them who created the heavens and earth, they are sure to say, ‘God.’ Say, ‘Praise belongs to God,’ but most of them do not understand.[6]

And Allah said:

If you [Prophet Muhammad] ask them who created them they are sure to say, ‘God,’ so why are they deluded?[7]

Since all humans can sense a higher power, they will instinctively turn to God in times of danger. Every person, at some point in his or her life, will have an intense experience that causes a natural reaction to turn to prayer. There are many cases of people who experience a sudden brush with death that causes them to become more faithful to their religious tradition.

Allah said:

Whenever they go on board a ship they call on God, and dedicate their faith to Him alone, but once He has delivered them safely back to land, see how they ascribe partners to Him![8]

And Allah said:

Say [Prophet Muhammad], ‘Who is it that saves you from the dark depths of land and sea when you humbly and secretly call to Him [and say], ‘If He rescues us from this, we should truly be thankful’? Say, ‘God rescues you from this and every distress; yet you still worship others besides him.’[9]

And Allah said:

When something bad happens to people, they cry to their Lord and turn to Him for help, but no sooner does He let them taste His blessing then—lo and behold!—some of them ascribe partners to their Lord, showing no gratitude for what We have given them.[10]

And Allah said:

When man suffers some affliction, he prays to his Lord and turns to Him, but once he has been granted a favor from God, he forgets the One he had been praying to and sets up rivals to God, to make others stray from His path.[11]

Al-Ghazālī (d. 1111), in his autobiography, describes the innate religious disposition—that he himself experienced—as an urge for people to “seek knowledge of the reality of things.”[12] He describes this spiritual longing for truth as a “thirst” (ta’aṭṭash) that must be quenched. It is a void and emptiness in the heart, an uneasiness with existence, which must be filled by discovering meaning and purpose to life. And while reason is an important tool to achieve faith in God, it is still merely one step along the spiritual path: “Beyond the level of reason lies another level that opens another eye by which one gains insight into the Unseen and into what will occur in the future, among other things.”[13] 

Knowledge of God resides primarily in the heart and is reinforced by reason, but it is not achieved and consolidated by reason alone. There must be an authentic religious experience, the acknowledgment of greater purpose and meaning to the universe, and the taste of spiritual fruits. Hence, the early scholars of Islam defined knowledge of God not as a collection of facts and arguments, but rather as a light within the heart. Imām Mālik (d. 795) said, “Knowledge is not knowing many sayings. Verily, knowledge is only a light that Allah places in the hearts.”[14] And Ibn Rajab (d. 1393) said, “Knowledge is not memorizing many narrations or sayings, but rather it is a light that Allah places in the heart by which a servant understands the truth and he distinguishes it from falsehood.”[15] 

The Experience of Peace and Contentment

The “light” of the knowledge of God is found in the guidance, spiritual direction, and the sense of peace that believers attain by practicing Islam. It can fill the spiritual void in all of us. The greatest proof for the existence and Lordship of Allah, then, is discovered in the visceral experiences of the heart through which the believers find comfort, inner-peace, moral education, and meaning in life—the spiritual fruits of true religion.

Allah said:

A light has now come to you from God, and a Scripture making things clear, with which God guides to the ways of peace those who follow what pleases Him, bringing them from darkness out into light, by His will, and guiding them to a straight path.[16]

And Allah said:

Believers, be mindful of God and have faith in His Messenger: He will give you a double share of His mercy; He will provide a light to help you walk; He will forgive you— God is most forgiving, most merciful.[17]

And Allah said:

Truly, it is in the remembrance of God that hearts find peace.[18]

The Quran promises those who have faith that they will live a “good life” and move into an infinitely greater existence in the afterlife. The peace that believers experience in this life is only a brief taste of the peace to come in the Hereafter. Reflecting upon this fact day after day in prayer contributes to a state of calm and tranquility.

Allah said:

To whoever, male or female, does good deeds and has faith, We shall give a good life and reward them according to the best of their actions.[19]

And Allah said:

[But] you, soul at peace: return to your Lord well pleased and well pleasing; go in among My servants; and into My Garden.[20]

This is not a promise that believers will never experience adversity. Indeed, there will come times—Allah guarantees—in which the believers will be tested for their patience and perseverance. Rather, Allah promises that believers, through their spiritual practices and moral and theological education, will achieve a stable state of contentment and satisfaction with life.

Allah said:

Your Lord is sure to give you so much that you will be well satisfied.[21]

And the Prophet ﷺ said:

He has succeeded who embraces Islam, whose provision is sufficient, and who is content with what Allah has given him.[22]

Prophet Muhammad ﷺ described spiritual contentment as the “sweetness of faith,” a fruit of true religion that is to be tasted and experienced. It involves authentic encounters with the Divine by which a believer becomes grounded and certain in the truth of his or her faith.

The Prophet ﷺ said:

He has tasted the sweetness of faith who is content with Allah as his Lord, Islam as his religion, and Muhammad as his prophet.[23]

The contentment described in Islamic texts consists of a stability of being that protects believers from oscillating between extremes of momentary euphoria and sorrow, such that they can remain in a state of calm and tranquility regardless of what is happening in their lives. It is manifested in a detachment from worldly possessions and temporal concerns (zuhd), and an end to the fear of poverty. This spiritual state of being is, in fact, what the Prophet ﷺ described as true wealth.

The Prophet ﷺ said:

Wealth is not in having many possessions. Rather, true wealth is the richness of the soul.[24]

And the Prophet ﷺ said:

Wealth is in the heart and poverty is in the heart. Whoever is wealthy in his heart will not be harmed no matter what happens in the world. Whoever is impoverished in his heart will not be satisfied no matter how much he has in the world. Verily, he will only be harmed by the greed of his own soul.[25]

Consequently, those who achieve this state of being—along with their basic worldly needs—are truly the wealthiest people in the world.

The Prophet ﷺ said:

Whoever among you wakes up secure in his property, healthy in his body, and he has his food for the day, it is as if he were given the entire world.[26]

When people are consumed by wealth, possessions, and worldly status, they will inevitably experience a void that leads to unhappiness no matter how much they have. The early Muslims used to say, “If the kings of the world and their sons knew what we have of blessings and happiness, they would fight us for it with their swords.”[27] True and stable happiness is not something that we acquire “out there,” as kings and powerful leaders might imagine. The material world cannot make us happy and content for long; we have to discover the means of happiness within the heart through our relationship with the Creator. It is the free gift of Islam for all.

In this state of contentment, believers are better equipped to endure the inevitable vicissitudes of life. Hypocrites, those who are insincere in their religion, by contrast, are unable to pass through adversity with the same sense of stability and calm.

The Prophet ﷺ said:

The parable of the believer is that of a crop which withstands the wind, for the believer continues to withstand the suffering of trials. The parable of the hypocrite is that of a cedar tree, for it does not budge until it is uprooted.[28]

By tasting these spiritual fruits, the believers strengthen their conviction with every positive and meaningful experience. Knowledge of God is consolidated through these experiences much more effectively than through logical or philosophical argument.

Al-Ghazālī writes:

Hence, when you have understood the meaning of prophecy and you have abundantly examined the Quran and traditions, you will inevitably arrive at the knowledge that [Muhammad]—peace and blessings of God be upon him—embodied the highest levels of prophecy, and that is reinforced by experiencing his teachings in regards to worship and its effects on purifying the heart… Thus, when you experience that one thousand, two thousand, and many thousands of times over, you will necessarily attain knowledge in which there is no doubt.[29]

One reason this is the most effective method to strengthen faith, as demonstrated by cognitive scientists, is that the intensity of religious experiences makes them unforgettable.[30] A believer who witnesses the benefits of spiritual practice in his or her life—day after day—will attain a level of certainty and tranquility that they would never consider abandoning.

An Abandoned Instinct

Not everyone achieves an authentic religious experience or understands it in a proper theological framework. Human nature is not immune to alteration by misguided doctrines and philosophies that contradict our healthy instincts, even ideas that claim a basis in theism.

The Prophet ﷺ said:

No one is born except upon natural instinct. Then his parents turn him into a Jew or a Christian or a Magian. As an animal produces their young with perfect limbs, do you see anything defective?[31]

In this tradition, the Prophet ﷺ tells us that everyone is born to accept the simple, natural worship of one unique, powerful, and benevolent Creator. However, for various reasons, people invent religious doctrines that anthropomorphize God (ascribe human features to Him), or ascribe divine attributes to created beings (such as deifying saints and sages), or deny the Creator altogether.

When human nature and intuitive belief in one God are corrupted, either by negative experiences or the influence of others, then logical arguments may be required for a person to return back to his or her natural state.

Ibn Taymiyyah (d. 1328) writes:

The establishment and recognition of the Creator is a fundamental instinct in human nature, even though some people have done something to corrupt their nature such that they need an argument to achieve knowledge of God. This is the opinion of the majority of people, as well as the skilled debaters, that knowledge of God is sometimes achieved effortlessly and other times by argument, as was recognized by more than one of the theologians.[32]

Our intuitive beliefs, which we gain from our natural disposition and experiences, serve to anchor and inform the beliefs that we gain through reflection and conscious, rational deliberation.[33] In this way, reading and reflecting on the Quran builds upon intuitive experiences of the heart by appealing to the mind and the power of reason.

Appealing to the Mind, Reason, and Logic

Cosmological Discourse

The question that most human beings eventually ask themselves is about the nature of existence: Why am I here? Why is there a world and a universe? Why is there something and not nothing?

The Quran addresses this question with a cosmological discourse, a reminder that it was God who created everything and caused it to be. Human beings are asked to reflect upon the nature of their existence and the universe. Is it really plausible, sensible, and intuitive that the universe appeared arbitrarily for no reason?

Allah said:

Have they not thought about their own selves? God did not create the heavens and earth and everything between them without a serious purpose and an appointed time, yet many people deny that they will meet their Lord.[34]

Our intuition and experience tell us that effects have causes; things come to be because something made them that way. Since the universe is one giant series of causes and effects, it is reasonable to conclude that it had an original cause that set it all in motion.

Allah said:

Were they created out of nothing? Were they the creators? Did they create the heavens and the earth? No! They do not have faith.[35]

These verses posit three possibilities: 1) the universe appeared without any agent to bring it into existence; 2) people created themselves; or by implication 3) the universe must have been created.

The first two propositions are impossible. It could not be the case that the universe appeared from nothing without any reason, purpose, or force to inject it with its energy and direction. Everyday experience informs us that all things we witness in life, every effect we see, must have an explanation at some level. The second proposition, that people created themselves, can be dismissed on its face. As such, the only reasonable conclusion is that the universe was caused—it was created—it was made to exist by something greater and more powerful than itself.

Ibn Ḥajar (d. 1449) explains the meaning of these verses by quoting the scholar Al-Khaṭṭābī:

It is said the meaning [of the verse] is: Were they created without a creator? That is impossible, as they must have a creator. If they deny the Creator, then they must have created themselves, and that proposition is even more foolish and false, for how can something without existence create anything? If they reject these two opinions [that they came to be without a creator or they created themselves], then the proof is established upon them that they were in fact created.[36]

Scholars derive from these verses and others a logical train of thought, sometimes referred to as the cosmological argument, which determines that God, as the uncaused cause or first cause, is the most reasonable answer to the existential question. İsmail Latif Hacınebioğlu summarizes the logic of the argument in the following steps:

1. Everything in the universe that has a beginning must have a cause.

2. The universe began to exist.

3. Therefore the beginning of the existence of the universe must have been caused by something.

4. The only such cause must be an uncaused cause, or God.[37]

This line of thinking is acceptable to the mind and it finds validation in human intuition and experience. It sufficiently answers the question of why anything exists in the first place. Jubair ibn Muṭ’im (d. 677) reported that he heard the Prophet ﷺ reciting these verses in the evening prayer, and he said, “My heart was about to fly!”[38] The argument in this passage was so compelling that Jubair embraced Islam.[39]

A version of this argument was used by the great jurist and theologian Abū Ḥanīfah (d. 767) in his debate with philosophers who were skeptical about the existence of God:

It was reported from Abū Ḥanīfah that some philosophers (ahl al-kalām) intended to discuss with him the establishment of the existence of one Creator. Abū Ḥanīfah said, ‘Tell me before we speak on this matter about a ship on the Tigris river moving by itself and filled with food, goods, and other materials, then it goes back by itself, then anchors itself, then unloads itself and continues to do all of this without anyone to manage it.’ They said, ‘This could never happen.’ Abū Ḥanīfah said, ‘If it is impossible for a ship, then how is it possible for the entire world in all of its vastness?’[40]

Ibn Al-Qayyim (d. 1350) uses a similar example of a watermill spinning on its own, producing, harvesting, and distributing its crops without anyone to guide it:

What do you say about a watermill revolving over a river in perfection? Its tools are perfected, its parts measured with excellence, and it is so obvious such that no observer can find fault in its parts or its form. It presides over a grand garden within which are every kind of fruit and crops, watering them as needed. Within this garden, its shrubbery is gathered and its maintenance is assured for its well-being. Its produce is excellent and guaranteed, and all of its needs are well served. Thus, nothing of it is left disordered and none of its fruit is left to rot. Then, the value of everything produced is divided according to their needs and necessities, divided by every type and distributed, and this distribution occurs in this manner at all times. Do you find this arrangement to have a creator or harvester or manager? Or, is the arraignment of that watermill and garden without an actor or maintainer or manager? What do you find that your mind tells you in that case and how could you explain it?[41]

Common sense tells us that the ship or the watermill must have been made to move by something outside of itself. Established scientific principles agree. The great physicist Sir Isaac Newton’s first law of motion states: “Every object persists in its state of rest or uniform motion in a straight line unless it is compelled to change that state by forces impressed on it.”[42] In other words, things in the universe do not move or change their movements unless an external force acts upon them. This is true of everything in the universe, and it is just as true for the universe itself as a whole.

Those who deny the existence of the Creator attempt to challenge the a priori premise that the universe has a definite beginning. Their argument is that the universe has always existed in an endless series of causes, or an infinite regression, without the need for a first cause to set it in motion. Besides being counter-intuitive—as all things we experience in life had a beginning at some point—modern physics and cosmology now largely accept the premise of the cosmological argument as fact. The “big bang” theory postulates that the universe began from a singularity somewhere between 12 and 14 billion years ago.[43]

Even if we accept the idea of an infinite regression for the sake of argument, and despite the lack of scientific or intuitive evidence for it, that does not discount the need for a cause beyond time and space to produce and sustain it. Polymath and philosopher G.W. Leibniz (d. 1716) asserts that an infinite series must still necessarily have a sufficient reason for its existence:

Let us suppose that a book on the elements of geometry has always existed, one copy always made from another. It is obvious that although we can explain a present copy of the book from the previous book from which it was copied, this will never lead us to a complete explanation, no matter how many books back we go, since we can always wonder why there have always been such books, why these books were written, and why they were written the way they were. What is true of these books is also true of the different states of the world, for the state which follows is, in a sense, copied from the preceding state, though in accordance with certain laws of change. And so, however far back we might go into previous states, we will never find in those states a complete explanation [ratio] for why, indeed, there is any world at all, and why it is the way it is… From this it follows that even if we assume the eternity of the world, we cannot escape the ultimate and extramundane reason for things, God.[44]

In the same vein, physicist Don Page gives the example of an artist drawing a circle on a canvas; the circle has no beginning or end, yet it still required an external artist to draw it.[45] The existence of the universe itself, regardless of its finite or infinite nature, must have had a Creator to set the chain of causes in motion.

Nevertheless, the cosmological argument by itself is only one piece in a much larger discourse on the nature of existence. The Quran complements the discussion with an even greater and more compelling teleological discourse—that the world was designed.

Teleological Discourse

The very fabric of the cosmos, from the macroscopic stars to the microscopic world of microbes and everything in between, contains a set of universal, natural laws that produce order. The result of these laws is that many things in the universe exhibit identifiable purpose. Our eyes were made to see. Our ears were made to hear. Our lungs were made to breathe. Our trees were made to produce fruit and clean air. Our water was made to sustain life, and so on. With so many clear instances of purpose that we repeatedly experience in the different parts of the universe, it is only logical to conclude that the entire universe itself exists as it is for a purpose.

Indeed, teleological language is unavoidable in daily life and especially in life sciences. Biologists and medical professionals speak of the “role” and “function” of various organs (who assigned its role and function?), as well as genetic “codes” and “information” (who coded it and informed it?). Charles Darwin himself, often held up as a champion of atheist philosophies, was unable to convey his scientific ideas without frequent recourse to the language of design and purpose.[46] It is natural and intuitive for us to recognize the teleology of the universe.

Accordingly, the Quran persistently draws attention to signs (āyāt) in nature that demonstrate the grand design and power of the Creator. We are called to engage in thoughtful reflection (tafakkur) upon all of these signs as a means of recognizing our purpose and attaining conviction.

Allah said:

There truly are signs in the creation of the heavens and earth, and in the alternation of the night and day, for those with understanding, who remember God standing, sitting, and lying down, who reflect on the creation of the heavens and earth: ‘Our Lord! You have not created all this without purpose—You are far above that!—so protect us from the torment of the Fire.’[47]

True faith, then, is not the result of an abandonment of reason, as some people imagine. The apparent dichotomy between religion and science is a false one.[48] Rather, using the faculty of reason, in concert with a sound heart, is a path to God and an Islamic virtue. Abu Al-‘Alā, one of the early Muslims, used to say, “A worshipper is given nothing better after Islam than to be provided with a sound mind.”[49] 

Towards this end, the Quran explicitly appeals to the reason (al-’aql) of its readers and particularly their ability to reflect upon the teleology of existence.

Allah said:

In the creation of the heavens and earth; in the alternation of night and day; in the ships that sail the seas with goods for people; in the water which God sends down from the sky to give life to the earth when it has been barren, scattering all kinds of creatures over it; in the changing of the winds and clouds that run their appointed courses between the sky and earth: there are signs in all these for those who use their minds.[50]

And Allah said:

One of His signs is that He created you from dust and—lo and behold!—you became human and scattered far and wide. Another of His signs is that He created spouses from among yourselves for you to live with in tranquility: He ordained love and kindness between you. There truly are signs in this for those who reflect. Another of His signs is the creation of the heavens and earth, and the diversity of your languages and colors. There truly are signs in this for those who know. Among His signs are your sleep, by night and by day, and your seeking His bounty. There truly are signs in this for those who can hear. Among His signs, too, are that He shows you the lightning that terrifies and inspires hope; that He sends water down from the sky to restore the earth to life after death. There truly are signs in this for those who use their reason.[51]

And Allah said:

There are, in the land, neighboring plots, gardens of vineyards, cornfields, palm trees in clusters or otherwise, all watered with the same water, yet We make some of them taste better than others: there truly are signs in this for people who reason.[52]

And Allah said:

By His command He has made the night and day, the sun, moon, and stars all of benefit to you. There truly are signs in this for those who use their reason.[53]

There are signs of God in everything that we see at every level: the sun, the moon, the stars, the planets, the night and day, the mountains, the oceans, the wind, the clouds, the rain, every plant and animal, all types of fruit and food and drink, the miracles of the human genome, virtues such as love, wisdom, and beauty, and much more than can be counted. The more we examine these signs and think deeply about them, the more it will reinforce our conviction.

Allah said:

We shall show them Our signs on the far horizons and in themselves, until it becomes clear to them that this is the Truth. Is it not enough that your Lord witnesses everything?[54]

Highlighting the signs of God’s work in nature is the primary and most powerful rational method of confirming the existence of the Creator. Ibn Taymiyyah writes, “Affirming the Creator by means of signs is an obligation, as it has been revealed in the Quran and Allah has made it instinctual to his servants. Though deductive arguments may be correct, their usefulness is lacking.”[55] More complicated philosophical arguments, while not necessarily incorrect, are not as potent since most common people are not trained in the terminologies and methods of philosophical argumentation. In the same passage, Ibn Taymiyyah goes on to criticize the arguments of Ibn Sīnā (d 1037), Al-Rāzī (d. 1210), and others who put forth purely philosophical arguments for the existence of God, which were weak or ineffective in his estimation.

Along these lines, the great Imāms were often asked why they believed in the Creator in the first place, and they would respond by calling attention to the signs of God.

Imām Mālik (d. 795) was asked by Caliph Hārūn Rashīd about the existence of the Creator, and Mālik told him to seek evidence in the different languages, different voices, and different melodies of creatures.[56]

Imām Al-Shāfi’ī (d. 820) was asked about the existence of the Creator and he replied, “The leaves of a berry bush all have one taste. Worms eat it and produce silk. Bees eat it and produce honey. Goats, camels, and cows eat it and deliver offspring. Deer eat it and produce musk. Yet, all of these come from one thing.”[57] The simple miracle of the leaves of a bush, and every other miracle it produces, indicates that it was designed for this very purpose.

Imām Aḥmad (d. 855) was asked about the existence of the Creator and he replied, “Consider a smooth, impenetrable fortress without any doors or exits. The outside is like white silver and the inside is like pure gold. It is built in this way and, behold! Its walls crack and out comes an animal hearing and seeing with a beautiful shape and a pleasant voice.”[58] Aḥmad was referring to the natural wonder of a baby chick emerging from her mother’s egg.

The powerful evidence contained in God’s signs requires no specialized philosophical training or knowledge to understand them and believe in them. As we have said, it is natural and intuitive to recognize them. In a well-known story, a Bedouin—a member of the nomad tribes who were usually illiterate—was once asked about the existence of the Creator and he replied, “Glory be to Allah! The camel’s droppings testify to the existence of the camel, and the footprints testify to existence of the walker. A sky that holds the stars, a land that has fairways, and a sea that has waves? Does not all of this testify to the existence of the Kind, the Knowing?”[59] 

The simplicity of the teleological argument was even put into pithy poetic verse by Ibn Mu’taz (d. 908):

Strange how the God is disobeyed,

And strange the dispute of the disputer (jāḥid),

In everything there is a sign,

To show that He is One (Wāḥid).[60]

After mentioning all of these anecdotes in his exegesis, Ibn Kathīr (d. 1373) further comments:

The running rivers that travel from area to area with benefit, and what Allah has produced from the earth of various animals and plants of different tastes, scents, shapes, and colors, and the unity of the soil and water; all this demonstrates the existence of the Creator and His awesome power, His wisdom and mercy with His creation, His kindness, good treatment, and benevolence with them. There is no God besides Him. There is no Lord like Him. I depend upon Him and I turn to Him. The verses in the Quran indicating this are very plentiful.[61]

At this point, someone might accept the idea that the universe was indeed designed, but why should it be only one Creator? Why not many different gods? The answer to this question lies in the fact that the natural laws of the universe are deliberate, consistent, and united in their purpose.

Allah said:

If there had been in the heavens or earth any gods but Him, both heavens and earth would be in ruins: God, Lord of the Throne, is far above the things they say.[62]

All of the forces in the universe work together towards a common end: the creation of the world and the sustaining of life. We can infer that there is a single intelligent force behind all of it. There is nothing to suggest that one god created gravity, another created electromagnetism, and other gods govern every other natural force, all for a common unified purpose. We would expect the existence of many creators to result in arbitrary, or perhaps competing, natural phenomena. That explanation may have seemed plausible to ancient societies for which nature appeared to have no discernible order.

Scientific Validation

As science has advanced considerably, we now take for granted our recognition of the consistency and universality of natural laws. In fact, science could not advance at all without assuming uniform patterns within the fabric of the universe. The law of gravity applies in the same manner to any object with mass, regardless of its location on earth or in deep space. Ironically, modern science implicitly depends upon a monotheistic premise.

Physicists like Paul Davies note that the natural laws of the universe require a plausible explanation. It is simply irrational—and unscientific—to assume the laws of the universe appeared as they are for no reason:

The most refined expression of the rational intelligibility of the cosmos is found in the laws of physics, the fundamental rules on which nature runs. The laws of gravitation and electromagnetism, the laws that regulate the world within the atom, the laws of motion—all are expressed as tidy mathematical relationships. But where do these laws come from? And why do they have the form that they do? . . . Over the years I have often asked my physicist colleagues why the laws of physics are what they are. The answers vary from ‘that’s not a scientific question’ to ‘nobody knows.’ The favorite reply is, ‘There is no reason they are what they are—they just are.’ The idea that the laws exist without reason is deeply anti-rational. After all, the very essence of a scientific explanation of some phenomenon is that the world is ordered logically and that there are reasons things are as they are. If one traces these reasons all the way down to the bedrock of reality—the laws of physics—only to find that reason then deserts us, it makes a mockery of science.[63]

Tracing the series of explanations for why things are as they are leads to the reasonable conclusion that the universe is designed for life. Scientists have referred to this as the finely-tuned universe or the anthropic principle, that the laws of nature are configured in such astonishingly precise measurements in order for the universe to exist and for life to thrive. According to physicist and philosopher Robin Collins, “If the initial explosion of the big bang had differed in strength as little as one part in 10⁶⁰, the universe would have either quickly collapsed back on itself, or expanded too rapidly for stars to form. In either case, life would be impossible.” The chance of this happening is like firing a bullet at a one-inch target twenty billion light-years away and hitting the mark.[64]

Collins elaborates on this thinking by examining six compelling cases of fine-tuning built into the fabric of the universe:

1. The cosmological constant.

2. The strong nuclear and electromagnetic forces.

3. Carbon production in stars.

4. The proton-neutron mass difference.

5. The weak nuclear force.

6. Gravity.[65]

Each of these forces and phenomena are balanced in a way that produces the wondrous universe in which we live. It is hardly rational or logical to assume—without hard evidence—that all of these natural laws, with every miracle that they produce, appeared without cause or purpose.

In the scientific community, the idea of a finely-tuned universe has its critics and skeptics. Even so, the abundant evidence in nature and the plausible, rational argument for theism it produces cannot honestly be denied. Antony Flew was a long-time atheist philosopher who wrote against theism for over fifty years, but upon examining the emerging evidence of fine-tuning he later came to conclude that some intelligence beyond humanity must account for the origins of life and the complexity of the universe.[66] Theism, he writes, cannot be dismissed as wishful thinking or superstition:

Whatever the merits or demerits of this fine tuning argument in the context of attempts to construct a natural (as opposed to a revealed) theology, it must at once be allowed that it is reasonable for those who believe—whether rightly or wrongly—that they already have good evidencing reasons for accepting the religious teachings of any one of the three great revealed theistic religions—Judaism, Christianity, and Islam—to see the fine-tuning argument as providing substantial confirmation of their own antecedent religious beliefs.[67]

Perhaps the real superstition, then, is the ungrounded dogma that the universe is a purposeless accident.

Allah said:

They say, ‘There is only our life in this world: we die, we live, nothing but time destroys us.’ They have no knowledge of this: they only follow guesswork.[68]

Al-Ṭabarī comments on this verse, saying, “[The verse] means they do not have knowledge with certainty, as they only assume so without a message coming to them from Allah, nor any demonstrable proof with them to verify it.”[69]

In other words, the anti-theists themselves have a worldview without a strong foundation in evidence and logic. Much of their momentum as a movement involves misrepresenting theistic positions (a “straw-man” fallacy), or redirecting attention towards the irrational and hypocritical behavior of some self-identified believers (a “red-herring” fallacy). In reality, it is impossible to conclusively determine or prove that God does not exist. Even Richard Dawkins, one of the most strident atheists and harshest critics of religion, admitted that he could not be sure that God—and by extension the Hereafter—does not exist.[70]

Yet the denial of theism—or at least the existence of a higher power and purpose—has always been, and will continue to be, entertained only by a minority of humanity overall, as belief in God is hardwired into our human nature and can never be erased entirely. Even if religious faith recedes for a time, it can and will always be revived again.

God in the Unseen

Lastly, a common objection to the belief in God is that God cannot be directly seen or perceived. Why should we believe in what we cannot see? The answer is that God, as the Almighty Supreme Being, unique and otherworldly, exists beyond the cosmic veil in the Unseen (al-ghayb). Although we cannot see God directly, we can reasonably infer His existence by the signs of His design in the world.

The proposition that God cannot be seen, and therefore should not be believed in, is nothing new or original put forth by the “death of God” philosophers. It was said in the time of Prophet Muhammad ﷺ as well.

Allah said:

Those who do not fear to meet Us say, ‘Why are the angels not sent down to us?’ or ‘Why can we not see our Lord?’ They are too proud of themselves and too insolent.[71]

The argument of the Meccan idolaters was not proposed as an honest question, but rather as an excuse not to practice faith. No one can logically claim that the inability to see something confirms its non-existence. There are many things in the world we cannot see, but in which we believe, because we deduce their existence from their signs or effects. We cannot see the wind, but we see it blowing the grass and trees. We cannot see radio waves, but we can see the results of their transmission.

By definition, science cannot “prove” or “disprove” the existence of God in a direct and conventional way, such as in a laboratory. Science only deals with the physical, tangible world of things that can be measured. God is beyond the physical world and beyond measurement. Those who pointed their telescopes to the heavens and disbelieved in the divine when they saw no bearded man sitting upon a cloud “have no grasp of God’s true measure.”[72]

Consider for a moment the world of microbes that live in a petri dish being studied by scientists. The organisms are so small that the scientists must use powerful instruments to observe them. Is it possible for the organisms to perceive that the scientists are there? Is it possible for the organisms to measure the scientists in any meaningful way? The sheer difference in scale precludes the ability of microbes to fully comprehend a reality that is beyond their reach.

Our relation to God is similar to those organisms observed by the scientists, except that our finite existence is even feebler as compared to the infiniteness of the Supreme Being. We can become aware of God through His signs, but we can never comprehend the full measure of God. The reality of God is too vast to be seen directly or measured with instruments. If the cosmic veil had been lifted, the awesomeness that is God Almighty would eradicate us.

The Prophet ﷺ said:

His veil is light. If He were to remove the veil, the splendor of His countenance would consume His creation as far as can be seen.[73]

Hence, God does not speak directly to human beings, but rather through revelations delivered to Prophets.

Allah said:

It is not granted to any mortal that God should speak to him except through revelation or from behind a veil, or by sending a messenger to reveal by His command what He will: He is Exalted and Wise.[74]

The words revealed to the Prophets—whether it was Abraham, Moses, Jesus, or Muhammad, peace and blessings be upon them all—have moved the world and continue to shape history, to provide comfort and guidance to millions of people all over the world. The guiding hand of the Almighty, though operating from the Unseen, is there for all to see.

Allah, Praise to Him in His Highness, has created humans and Jinn to worship Him, as stated in Verse 56 of Surat Al-Dhariyat (Chapter 51). Though He does not need them to worship Him, He has commanded them to do so for their own benefit, as stated in many verses of the Holy Quran, such as 51: 57, 2: 272, 17: 7, and 22: 37. 

Allah, Praise to Him in His Highness, is so loving and caring of His creations that He sent them messages, to show them how they can lead a happy life during their first life on Earth and in the Hereafter. Basically, He told them to be good to themselves, to their families and relatives, to their society, and to the world. That is the essence of worshipping Him through proclaiming the faith, performing prayers, giving charity, fasting Ramadan, making the pilgrimage, and doing as many good deeds to each other as they can. 

By worshipping their Creator, they enjoy happiness in this life, in addition to pleasing their loving and caring Creator, Who has promised to reward them an everlasting life in Paradise, in the Hereafter (More on the benefits of these ways of worshipping God can be found in Chapter I. 8, "The Relationship Between the Spiritual and the Physical in Islamic Teachings."

The word "Allah" means "the God," or "Al-Ilah." In addressing God, a Muslim may say in Arabic "Ilahi" (my God). However, Muslims usually refer to God with the definite article, Al, contracted with the noun it defines, to become Allah, thus addressing Him with "Ya Allah" or "O Allah."

The definite article (the) in Arabic takes two forms: "El" and "Al." While the latter, "Al," has been the standard in usage all over the Arabic-speaking world, some Arabs may use the "El" form in writing their last names, such as in the case of this author. However, most of the usage of the "El" form is associated with Andalusia (Arab Spain), and stayed in the Spanish language as well as the Spanish-speaking world until today, Such as in the cases of common names like El Salvador and El Paso.

Almost all usage of the definite article in the Holy Quran is in the "Al" form but there are three words in the Holy Quran, which include the "El" form. These are used in reference to the Prophet "El-Yass" (Elijah or Idris), his house (family) "El-Yassin," as well as in reference to Prophet "El-Yassa'a," with the Hamza under the Alef, for which the English vowel "E" is the correct translation (The Holy Qur'an: Chapter 6, Verse 85 and Chapter 37, Verse 130).

The definite article "El" was also used in the ancient Arabic dialect of Aramaic, spoken in the Holy Land of Baitul Maqdis, which was called Palestine at the time of Jesus Christ, Peace and blessings of God be upon him. The "translated" Bible mentions that Jesus addressed God the same way Muslims address Him today (Ilahi, or my God).

In Mark 15, Verse 34, Ps. 22:1, and Mat 27: 46, the "translated" Bible says: "And at the ninth hour, Jesus cried with a loud voice saying Eloi, Eloi, la ma sabchtani (sabakhtani)?, which was translated into English as "My God, My God, why has Thou forsaken me?" or "My God, My God, why have You forsaken me?" (Note: The Holy Quran states clearly that God has NOT forsaken Jesus Christ).

While "Ilahi, Ilahi li ma" are standard Arabic words, which are used and can be understood by the average educated Arabs, the verb "sabakhtani" is not used by average educated Arabs now. They may use other verbs, such as "taraktani" or "hajartani." However, a noun derived from it is still in use. Many Arabs may refer to a deserted lot of land (as a result of being soaked with water or salt) as "sabkha." 

Apparently, the sound "h" in "ilahi" was deleted during one of the successive translations of the Bible from Aramaic to Greek, Roman, old European languages, middle languages, to modern European languages. 

It is noteworthy that Christian Arabs also refer to God as Allah in their Bibles, prayers, and daily discourse. A famous Christian Arab phrase is "Allah Ma'haba," or "God is love."

This should be enough evidence for non-Muslims to know that the name of God (Allah) was used by messengers of God who preceded Muhammed (peace and blessings of God be upon all of them).

Conclusion

The case for God’s existence in the Quran and Sunnah is straightforward, easy to comprehend, and supported by logic and sound reasoning. Conviction in faith is attained when the basic faculties of the heart and mind combine in reflection upon the facts of existence and the message of the Prophets. It does not require any special training or philosophy to arrive at the truth of theism; the evidence and arguments are accessible to all people regardless of their level of education. Such is a manifestation of the wisdom and mercy of the Creator, who created the world so that He would be known, as a stepping-stone towards the greater life to come in the Hereafter. The spiritual path does require, however, a sustained and patient effort to seek out the truth, to answer the most important existential questions, and to remove specious doubts.

Yet the case will not be accepted by everyone. They will either reject the logic or posit their own explanations of the universe that do not include God. And there are even more obstacles that turn people away from faith, and from Islam specifically: the hypocrisy of some believers, trauma endured at their hands, or any number of other doubts.[75] Knowledge of the Divine is a light that God places in the hearts of people, first and foremost, and no amount of argumentation can insert His light into the hearts of those who, for whatever reason, cannot see it. Our role as believers is to be the best examples of our faith that we can possibly be, to make the case for Islam with grace, compassion, and beautiful preaching, to offer good will to all and to pray for the guidance of those who need it.

Purification

Abu Malik at-Ash'ari reported:The Messenger of Allah (ﷺ) said: Cleanliness is half of belief and al-Hamdu Lillah (all praise and gratitude is for Allah alone) fills the scale, and Subhan Allah (Glory be to Allah) and al-Hamdu Lillah fill up what is between the heavens and the earth, and prayer is a light, and charity is proof (of one's faith) and endurance is a brightness and the Holy Qur'an is a proof on your behalf or against you. All men go out early in the morning and sell themselves, thereby setting themselves free or destroying themselves.  Sahih Muslim » The Book of Purification

It was narrated from Simak bin Harb, that Mus'ab bin Sa'd said:'" 'Abdullah bin 'Umar came to visit Ibn 'Amir when he was sick and he said: 'Won't you supplicate to Allah for me, O Ibn 'Umar ?' He said: 'I heard the Messenger of Allah (ﷺ) say: "No Salat is accepted without Wudu' (purification), and no charity (is accepted) that comes from Ghulul [1] " and you were the governor of Al-Basrah.' " [1] Goods pilfered from the spoils of war prior to their authorized distribution.  Sahih Muslim » The Book of Purification

Hammam b. Munabbih who is the brother of Wahb b. Munabbih said:This is what has been transmitted to us by Abu Huraira from Muhammad, the Messenger of Allah (ﷺ) and then narrated a hadith out of them and observed that the Messenger of Allah (ﷺ) said: The prayer of none amongst you would be accepted in a state of impurity until he performs ablution.

Description of wudu and its perfection

Humran, the freed slave of 'Uthman, said:Uthman b. 'Affan called for ablution water and this is how he performed the ablution. He washed his hands thrice. He then rinsed his mouth and cleaned his nose with water (three times). He then washed his face three times, then washed his right arm up to the elbow three times, then washed his left arm like that, then wiped his head; then washed his right foot up to the ankle three times, then washed his left foot like that, and then said: I saw the Messenger of Allah (ﷺ) perform ablution like this ablution of mine. Then the Messenger of Allah (ﷺ) said: He who performs ablution like this ablution of mine and then stood up (for prayer) and offered two rak'ahs of prayer without allowing his thoughts to be distracted, all his previous sins are expiated. Ibn Shihab said: Our scholars remarked: This is the most complete of the ablutions performed for prayer. Sahih Muslim » The Book of Purification

Angels

Allah (subhan wa ta’ala) has created many different types of creatures and one of those creatures are called Angels (or ‘al-Malaikah’ in the Quran). We usually cannot see them and they are made of pure LIGHT. They only do whatever Allah (SWT) tells them to do and they cannot ever disobey God because unlike us human’s, they have no choice of their own –they have no ‘Free Will.’ They pray, worship and glorify Allah all the time. Belief in the Angels is a big part of our Faith as Muslims, like the belief in ONE God and the many Prophets of God too. There are some very special angels who are given extra special tasks by Allah. Some of them are mentioned below.

• Jibrael(Gabriel): He is a very important angel. He is the angel of revelation and revealed the Quran to the Prophet Muhammad (saw). He also communicated with all the Prophet’s and is responsible for bringing down Allah’s blessings on Laylatul Qadr (The Night of Power) on one of the last 10 days of Ramadan. He is also responsible for bringing punishment on to nations who do many wrongs. Jibrael (alayhis salaam) is mentioned in the Quran several times.

• Mikael(Michael):

   The angel Mika'il (Michael) is named once in the Qur'an: "Say: Whoever is an enemy to Allah and His angels and prophets, to Jibril and Mika'il … Allah is an enemy to those who reject faith. (2:98) According to commentary, this refers to some disbelievers during the time of the Prophet 

 The Prophet  asked Jibril, "What is Mika'il in charge of? He replied, ‘The plants and the rain’" (At-Tabarani). Mika'il has assistants who follow his orders and make the clouds and winds move according to Allah's will. In another hadith, the Prophet  asked Jibril, "Why do I never see Mika'il laugh? He replied, "Mika'il has not laughed since the Fire was created. (Ahmad)

• Israfeel:

The angel given the Trumpet. He is ready to blow the blasts ushering in the Day of Judgement upon Allah's command. It is reported the Messenger of Allah said, "How can I enjoy myself when the one with the horn has raised the ‘horn’ to his mouth, knitted his brow and is waiting to blow? They said, "What should we say, Messenger of Allah? He replied, "Say: Allah is enough for us, and the best Guardian. We have put our trust in Allah. (At-Tirmidhi). The ‘du’a’ (supplication) of the Prophet 

 concerning these three angels is, "O Allah, Lord of Jibril, Mika’il, and Israfil, Bringer of the heavens and the earth into being, Knower of the unseen and visible, it is You who judges between Your slaves concerning the things about which they disagree. Guide us to the truth in respect of the things about which there is disagreement by Your permission. You guide whomever You will to a straight path."

• Malakul Maut angel of death. He is responsible for parting the soul from the body. He is only referred as malak al-maut, meaning angel of death, in the Quran.

• Malik: The main guardian of hell.

• Munkar and Nakeer: Stern angels who question humans upon death as to their beliefs. They ask three questions: Who is your God? Who is your Prophet? What is your Religion? They punish those in the grave who did not believe, or were bad and disobedient in their lives. The only way for a believer to answer these three questions is if they do their best to practice islam here in earth

• Haroot and Maroot:Two angels who came to earth and taught men some of ‘black magic’ such as breaking up family, marriage etc as a test to mankind in the time of babylon.

• Kirama Katibeen:These two angels sit on every person’s right and left shoulder to record his/her good or bad. The angel on the right always records a good deed even before it is done. While the angel on the left is told to wait before recording a bad deed. And if a person has not done a bad deed , the angel on the right records it as a good deed.

Hadith 14, 40 Hadith QudsiOn the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (ﷺ), who said:Allah (glorified and exalted be He) has supernumerary angels who rove about seeking out gatherings in which Allah's name is being invoked: they sit with them and fold their wings round each other, filling that which is between them and between the lowest heaven. When [the people in the gathering] depart, [the angels] ascend and rise up to heaven. He (the Prophet (ﷺ)) said: Then Allah (mighty and sublime be He) asks them - [though] He is most knowing about them: From where have you come? And they say: We have come from some servants of Yours on Earth: they were glorifying You (Subhana llah), exalting you (Allahu akbar), witnessing that there is no god but You (La ilaha illa llah), praising You (Al-Hamdu lillah), and asking [favours] of You. He says: And what do they ask of Me? They say: They ask of You Your Paradise. He says: And have they seen My Paradise? They say: No, O Lord. He says: And how would it be were they to have seen My Paradise! They say: And they ask protection of You. He says: From what do they ask protection of Me? They say: From Your Hell-fire, O Lord. He says: And have they seen My Hell-fire? They say: NO. He says: And how would it be were they to have seen My Hell-fire: They say: And they ask for Your forgiveness. He (the Prophet (ﷺ)) said: Then He says: I have forgiven them and I have bestowed upon them what they have asked for, and I have granted them sanctuary from that from which they asked protection. He (the Prophet p.b.u.h) said: They say: O Lord, among them is So-and-so, a much sinning servant, who was merely passing by and sat down with them. He (the Prophet p.b.u.h) said: And He says: And to him [too] I have given forgiveness: he who sits with such people shall not suffer.

It was related by Muslim (also by al-Bukhari, at-Tirmidhi, and an-Nasa'i).

Narrated Abu Huraira:

Allah's Messenger (ﷺ) said, "Angels come to you in succession by night and day and all of them get together at the time of the Fajr and `Asr prayers. Those who have passed the night with you (or stayed with you) ascend (to the Heaven) and Allah asks them, though He knows everything about you, well, "In what state did you leave my slaves?" The angels reply: "When we left them they were praying and when we reached them, they were praying." Sahih al-Bukhari 555

Narrated Abu Huraira:

Allah's Messenger (ﷺ) said, "(A group of) angels stay with you at night and (another group of) angels by daytime, and both groups gather at the time of the 'Asr and Fajr prayers. Then those angels who have stayed with you overnight, ascend (to Heaven) and Allah asks them (about you) ---- and He knows everything about you. "In what state did you leave My slaves?' The angels reply, 'When we left them, they were praying, and when we reached them they were praying.' " Sahih al-Bukhari 7429

Narrated Ibn Al-Musaiyab:

Abu Huraira said, "The Prophet (ﷺ) said, 'A prayer performed in congregation is twenty-five times more superior in reward to a prayer performed by a single person. The angels of the night and the angels of the day are assembled at the time of the Fajr (Morning) prayer." Abu Huraira added, "If you wish, you can recite:-- 'Verily! The recitation of the Qur'an in the early dawn (Morning prayer) is ever witnessed (attended by the angels of the day and the night).' (17.78) Sahih al-Bukhari 4717

Narrated Abu Huraira:

The Prophet (ﷺ) said, "Every day two angels come down from Heaven and one of them says, 'O Allah! Compensate every person who spends in Your Cause,' and the other (angel) says, 'O Allah! Destroy every miser.' " Sahih al-Bukhari 1442

Saalat/Prayer

This is ritualistic act of worship that is one of the key pillar in Islam. The five prayers are spread over various parts of the day in accordance to the sun where the adherent is not only in contact with the Creator frequently and receives peace and blessings as his reward but also experiences physical well-being that has now been scientifically confirmed.[3,7,12] Importance of Salah can be appreciated from the following Hadith-The Messenger of Allah (peace be upon him and his progeny) said: “The first thing that Allah made obligatory upon my Ummah was the five prayers; and the first thing from their acts of worship that shall be taken up will be the five prayers; and the first thing that they will be questioned about will be the five prayers (Kanzul Ummal, Volume 7, Tradition 18859). Each prayer has a certain number of repetitive units called Raka’a and a total of seventeen are prayed during the day. Each of the physical and spiritual movements of salah demonstrated by the Prophet Mohammed (PBUH) is accompanied by supplications to be recited in Arabic. The practice of all Muslims following the prayers globally in exactly the same manner and reciting the Qur’an in Arabic is unique to Islam and reaffirms its strong message of equality and universal brotherhood.

A brief look at each of the five prayers will illustrate this point. The first prayer of the day is at dawn before sunrise comprising of two units. Beginning the day with remembrance of Allah and seeking His protection from all that is evil for the day and asking for His benevolence tunes the attitude in the right direction and does wonders to the heart and mind of the individual. The noon prayer of four raka’a comes at a time when the individual is in the middle of his daily activities. The welcome break from materialistic aspects of life gives him an opportunity to return to God and seek guidance for righteous life and prosperity. The physical activity breaks the monotony of chores he is involved in besides being an excellent form of exercise. In the afternoon or midway between noon and sunset, when the worldly involvements are at a peak, the third prayer of four units befalls the believer. Just when the mind and the body are stressed from the pressures of daily involvements, the believer is rewarded once again with spiritual as well as physical benefits of the prayer thus, an opportunity to resume energizing. The fourth salat is offered in three units soon after the sunset when the day has folded successfully. It is time to express gratitude to Allah for a well ended day and seek his forgiveness for all sins. The four units of the night Salah are offered about an hour and half after sunset before the bed time. A look at the distribution of these prayers tells us how effectively remembrance of God is intermingled with the daily activities of man without having to stop one for the other. A few minutes of pause from the material world to go back to the spirit world at regular intervals in submission to Allah and to thank Him for all His bounties not only puts the believer in connection with God but also equips him better to go ahead with his worldly endeavors. Spiritual enlightenment and a sense of peace and tranquility relieve the worshiper from stress anxiety and negativity.

Prayer is a way to recharge and connect the soul to the source which is Allah.

Recite, [O Muhammad], what has been revealed to you of the Book and establish prayer. Indeed, prayer prohibits/washes/keeps away immorality and wrongdoing, and the remembrance of Allah is greater. And Allah knows that which you do. (29:45)

Any clothing that covers from the naval to the knees is ok for men but preferable to cover the shoulders. 

Any clothing that covers the full body (including the head) except the face, hands

The way to offer Salah is:

1. Stand upright facing the direction of Al-Ka'bah. This position is called Qiyaam (standing) and the direction is called Qiblah in Arabic. The Qiblah in North America is towards the east with a slight angle towards the north. It should be noted that The obligation of facing the direction of prayer does not apply to one who is engaged in warfare, when he prays the fear prayer (salaat al-khawf) or is engaged in heavy fighting. It also does not apply to those who are unable to do it, such as one who is sick, or one who is traveling on a ship, in a car or on a plane, if they fear that the time of the prayer will elapse (before they reach a place where they can find the correct direction). And it does not apply to one who is praying a naafil prayer or witr prayer whilst riding on a riding-animal etc., but it is mustahabb for him to face the qiblah if he is able to do so when pronouncing the takbeer of ihraam (at the beginning of the prayer), then he may face whatever direction he is facing.

2.          Make Niyyah (intention) in your heart for the prayer you want to pray.

3.          Raise your hands to your ears and say: "Allahu Akbar.” This means: (Allah is the Greatest). This is called Takbiratul Ihram

4.          Now place your right hand on top of your left hand on the chest and look downward to the place where your forehead will touch the ground in the Sujood (prostration) and recite silently: 

"Subhanaka allahumma wa bi hamdika wa tabara kasmuka wa ta'ala jadduka wa la ilaha ghairuka."

This means: “O Allah, how perfect You are and praise be to You. Blessed is Your name, and exalted is Your majesty. There is no god but You.” [Only recite this supplication, Subhanaka, at the beginning of the first Rak'ah]

Then recite silently:  "A'udhu billahi minash shaitanir rajim."

This is called Ta'awwudh, and it means: “I seek shelter in Allah from the rejected Satan.” 

Then recite:  "Bismillahir rahmanir rahim."

This is called Tasmiyah, and it means: “In the name of Allah, the most Gracious, the most Merciful.”

5.          After this, recite Suratul Fatihah (the opening chapter) of the Noble Qur'an: 

"Al hamdu lil lahi rabbil 'alamin. Arrahmanir rahim. Maliki yawmiddin. Iyyaka na'budu wa iyyaka nasta'in. Ihdinas siratal mustaqim. Siratal ladhina an'amta'alaihim, ghairil maghdubi'alaihim wa lad dhallin. (Amin)"

"All praises and thanks be to Allah, the Lord of the worlds, the most Gracious, the most Merciful; Master of the Day of Judgment. You alone we worship, from You alone we seek help. Guide us along the straight path - the path of those whom You favored, not of those who earned Your anger or went astray.”

You must recite Surat Al-Fatihah in each unit (Rak’ah) of the prayer, if you pray alone.  However, if praying behind an Imam and he recites loudly, then it is not necessary for you to recite it.

6.    Now recite any other passage from the Noble Qur'an.

For example:  "Bismillahir rahmanir rahim 

Qul hu wal lahu ahad, allahus samad, lam yalid wa lam yulad, wa lam ya kul lahu kufuwan ahad."

“In the name of Allah, the most Gracious, the most Merciful.  Say, He is Allah, the One. Allah is Eternal and Absolute. He begets not, nor was He begotten. And there is none co-equal unto Him.”

7.          Now bow down saying: "Allahu Akbar" and place your hands on your knees and say silently: "Subhana Rabbiyal Adhim." This means: (How Perfect is my Lord, the Supreme) three times.  This position is called Rukoo'. Keep your head in line with your back, and look downward to the place of Sujood. (See step 9)

8.          Stand up from the bowing position saying: "Sami'Allahu liman hamidah" (Allah hears those who praise Him)"Rabbana lakal hamd." This means: (Our Lord, praise be to You).

9.          Prostrate on the floor saying:  "Allahu Akbar" with your forehead, nose, palms of both hands, your knees, and toes all touching the floor.  Then recite silently: "Subhana Rabbiyal A'la."

(How Perfect is my Lord, the Highest) three times. This position is called Sujood. Keep your arms away from the sides of the body and the ground.

10.        Sit up from the floor saying Allahu Akbar. Sit upright with your knees bent and palms placed on them and say: “Rabbighfir li.”

“O my Lord! Forgive me.”

Say "Allahu Akbar" and again prostrate in the Sujood position. Recite "Subhana Rabbiyal A'la" three times. Sit up from this position saying "Allahu Akbar"

This completes the first Rak'ah, cycle or unit of Salah.  Now stand up for the second Rak'ah and perform it in the same way, except that you do not recite Subhanaka at the beginning, and after the second Sujood (prostration) you sit on the left leg while keeping the right foot upright and put your right hand on the right thigh, with all fingers together in a fist except the index finger. Stick the index finger straight out. Put your left hand on the left thigh. Now recite Tashahhud silently: 

"At-Tahiyyatu lillahi              “Greetings, prayers and 

was- Salawatu wat-Tayyibatu.              goodness belong to Allah. 

As-Salamu ' alaika                                                Peace be on you,

ayyuhannabiyyu                                                               O Prophet

wa rahmatullahi                                          and the mercy of Allah

wa barakatuhu.                                                    and His blessings.

Assalamu 'alaina wa’ala                              Peace be on us and on

ibadil-Lahis -Salihin                      the righteous servants of Allah

ash hadu al-La ilaha                                           I bear witness that

il-Lal lahu                                                there is no god but Allah,

wa ash hadu anna                                           and bear witness that

Muhammadan abduhu                          Muhammad is His servant

wa rasuluhu."                                                        and Messenger.”

In a three-Rak'ah Salah (as in Maghrib) or a four-Rak'ah Salah (Dhuhr, Asr, and Isha) you stand up for the remaining Rak'ah(s) after you have done Tashahhud. For a two-Rak'ah Salah you remain seated after Tashahhud and then recite silently Assalatul-Ibrahimiyah: 

"Allahumma salli 'ala Muhammadin            “O Allah, let Your mercy come upon Muhammad

Wa 'ala ali Muhammadin                                 and the family of Muhammad

Kama sallaita 'ala Ibrahima                             as You let it come upon Ibrahim

wa 'ala ali Ibrahima                                           and the family of Ibrahim

wa barik 'ala Muhammadin                             O Allah, bless Muhammad

wa 'ala ali Muhammadin                                  and the family of Muhammad

Kama barakta ' ala Ibrahima                          as You blessed Ibrahim

Wa ' ala ali Ibrahima                                         and the family of Ibrahim.

Fil a'lamina Innaka                                           Truly You are

hamidun Majid."                                               Praiseworthy and Glorious.”

After this say silently: "Allahumma inni a'udhu bika min adhabi jahanam wamin adhabil qabri wamin sharri fitnatil mahya wal mamat wamin sharri fitnatil masihid dajjaal. Rabbi-ghfir li waliwalidayya, rabbi-rhamhuma kama rabbayani saghira."

This means: “O Allah! I seek refuge in You from the torment of the Hellfire, from the torment of the grave, from the trials and afflictions of life and death, and from the deception of the False-Christ. O my Lord! Grant me and my parents forgiveness, and bestow Your mercy upon them, just as they brought zme up when I was small.”

11.        Now turn your face to the right saying: "Assalamu alaikum wa rahmatullah" (peace and the mercy of Allah be on you) and then to the left repeating the same words.

This completes the two-Rak'ah Salah. 

In the three or four-Rak'ah prayers (Dhuhr, Asr, Maghrib, and Isha) the whole procedure is repeated in the remaining Rak'ah(s), except after Tashahhud, you say "Allahu Akbar" and  stand up and only recite Surat Al-Fatiha in Fard prayers and no other Surah, then continue doing the rest of the actions as you have done before (Rukoo', rising, Sujood).  Then stand again for the fourth Rak'ah.  

Also, in the last Rak'ah of any prayer, after you have made your Sujood, sit up and silently recite both Tashahhud and Salatul Ibrahimiyyah. At the end of any prayer, you must finish by making Tasleem. 

When to Recite Aloud or Silently:

During obligatory Fajr prayers, you recite the Qur'an aloud in both Rak'ahs. You also recite the first two Rak'ahs of the obligatory prayers of Maghrib and 'Isha aloud as well.  

However, the third and fourth Rak'ahs are always recited silently during obligatory prayers.  Also, in the Dhuhr and Asr prayers, the recitation is always silent for all four Rak'ahs. 

Furthermore, the one who leads Jumu'ah prayers (Friday prayer in place of Dhuhr) will recite the Qur'an aloud.

Islam

La elaha ela lah Wa muhammad rasulullah

Testification of belief/creed/conviction

Ash hadu an la elaha elallah wa ash hadu anna Muhammad rasulullah

Islam is based on Tawhid ( the oness of Allah or uniqueness upon whome all forms of worship are directed to, where there are no partners).

I testify that there is no god but god ( Allah) and Muhammad (pbuh) is the messenger of god.

Believing with certainty in your heart, knowing with your mind and uttering with your tongue that there is no diety, lord, god worthy of worship, serving, loving, fearing but Allah. To whom all acts of oath and worship are directed to. And that Muhammad is the final and prophet along a line of messengers beginning with Adam (pbuh)

In islam we say believe which is a result of conviction as a result of solid proof, as opposed to faith which is defined as believing in something in the absence of proof .

In Christianity the word "faith" does not exist in the original aramaic language of the gospel, and instead the word "heyman" which means believe is found.

صلاة /Salaat/ prayer

Prayer is an important part of a muslim's daily life style, which washes away his sins and recharges his soul.

2:43 And establish prayer and give zakah and bow with those who bow

6:72 And to establish prayer and fear Him.” And it is He to whom you will be gathered.

6:162 Say, “Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds.

14:31 [O Muhammad], tell My servants who have believed to establish prayer and spend from what We have provided them, secretly and publicly, before a Day comes in which there will be no exchange, nor any friendships.

20:14 Indeed, I am Allah . There is no deity except Me, so worship Me and establish prayer for My remembrance.

29:45 Recite what has been revealed to you of the Book, and keep up the prayer. Surely prayer clears obscenity and malfeasance; and indeed the Remembrance of Allah is greater, and Allah knows whatever you work.

Dhuhur/noon, Asr/evening and Isha/Nightfall prayer have the same 4 number of cycles, unlike Fajr/Dawn and Jummah/Friday prayer.

Jummah

صيام/Fasting

O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may attain god consciousness / piety/ fear (2:183)

It is made lawful to you, upon the night of the Fast, to lie (Literally: lying) with your wives; they are a garment (i.e. vestment, mutual protection) for you, and you are a garment for them. Allah knows that you have been betraying yourselves, so He has relented toward you and has been clement to you. So now go in to them, and seek whatever Allah has prescribed for you. And eat and drink until the white thread becomes evident to you from the black thread at dawn; thereafter complete (Literally: perfect) the Fast to the night, and do not go in to them while you are consecrating yourselves in the mosques. Such are the bounds of Allah, so do not draw near them. Thus Allah makes His signs evident to mankind, that possibly they would be pious. (2:187)

Fast from dawn till dusk

زكة/Zakat/ annual charity

Literal linguistic meaning of zakat is to purify ( wealth) as well as increase, as in growth as a result of purifying wealth.

Hajj/ pilgrimage/الحج

Going to makkah to visit the kabah

And worship ( circumambulate)

And when We made the House [ Kaʿbah] a place of return for the people and security. And take, [O believers], from the standing place of Abraham a place of prayer. And We charged Abraham and Ishmael, [saying], "Purify My House for those who perform ṭawāf and those who are staying for worship and those who bow and prostrate 2:125

Hajj/ Pilgrimage to Makkah

A journey of a lifetime where muslims go to visit the kaaba (house of Allah) in Makkah ( biblical Bakkah) built by Ibrahim pbuh and his son Ismail pbuh.

Scripture

Previous scriptures believed by Muslims are the Torah, Psalms and Gospel among other which are not directly named in the ( scriptures of Abraham) quran. Which are today believed to be corrupted by the tongues of men.

The Quran is the final latest testament to mankind, which follows up and confirms on the past scriptures.

Although there are some verses which show remnants of the past original scripture and message, Muslims remain neutral with these verses.

The message of all scriptures is the same, to worship one diety, one divine, one lord, one god.