Dawah – The Call Towards Allah (swt)

Vol 2-Issue 3 Dawah The call towards Allah swtAllah (swt) says in the Quran: “Invite (mankind, O Muhammad) to the Way of your Lord (i.e., Islam) with wisdom (i.e., with the Divine Revelation and the Quran) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best, who has gone astray from His Path, and He is the Best Aware of those, who are guided.” (An-Nahl 16:125)

The Prophet (sa) has said: “Convey from me even one verse” (Bukhari). Conveying the message, therefore, is not the responsibility of the scholars only; it is, in fact, a responsibility of each and every Muslim, according to his or her ability. This call towards Allah (swt) is called ‘Dawah,’ and the one, who calls towards Allah’s (swt) Deen, is a Da’ee.

To understand the role of a Da’ee, think of him/her as a smaller road leading to a bigger, clearer path. A by-pass that in itself is not as important as the road (Sirat-e-mustaqeem) to which it leads others. Yet, the Da’ee is a like a connecting wire, which transmits the high voltage power it is connected to. In so doing, the Da’ee illuminates countless hearts and souls and connects them to the power of recognizing Allah (swt). One candle results in thousands of others being lit. Wondrously enough, the light of the candle responsible for lighting up other candles does not lessen. In fact, it glows and grows — the reward of the Da’ee’s work is reaped in this world and stored for him in the hereafter.

Calling towards Allah (swt) is a job that does not require you to give up your existing assignments. You can continue being a parent, a child, a spouse, an executive, a teacher…whatever it is that you are doing with your life. Yet, the time and energy a Da’ee invests brings rewards like no other line of work. It guarantees a sure success!

Allah (swt) says in the Quran: “Let there arise out of you a group of people, inviting to all that is good (Islam), enjoining Al-Ma`ruf [i.e., Islamic Monotheism and all that Islam has ordained] and forbidding Al-Munkar [polytheism, disbelief and all that Islam has forbidden], and you believe in Allah (swt).” (Al-Imran 3:104) Yet, when weighing career choices, we hardly ever think of Dawah as something we want to do in our practical life.

Calling people to Allah (swt) means completing our own worship, because of which we are created. It is one of the noblest acts, which entails a high reward.

Allah (swt) says in the Quran: “And who is better in speech than he who [says: ‘My Lord is Allah (swt) (believes in His Oneness),’ and stands firm (acts upon His Order), and] invites (men) to Allah (swt)’s (Islamic Monotheism), and does righteous deeds, and says: ‘I am one of the Muslims.'” (Fussilat 41:33)

The Prophet (sa) has said: “Whoever guides [another] to a good deed will get a reward similar to the one who performs it” (Muslim). Also, “By Allah (swt), if Allah (swt) were to guide one man through you, it would be better for you than the best type of camels.” (Bukhari, Muslim)

Dawah is an obligation on every Muslim, young or old, male or female. All it requires is the love of Allah (swt), a conviction in your purpose, and correct knowledge of Deen. One can call towards Allah (swt) in so many different ways. Writing a book, giving a talk, teaching someone, how to pray or recite the Quran, providing counseling or good advice to someone, who needs it, distributing cassettes or books, helping someone actively involved in Dawah, doing social work, gifting to someone a Quran… there are countless ways, in which we can perform Dawah. No matter which method or path of Dawah you choose to travel on, your destination is the same – Allah’s (swt) mercy in this world and in the hereafter.

Decorating Without Doubt

decor without doubtSamia Asghar, a wife, mother and architect always received compliments on her ‘photo wall’-the wall at the entrance of her home, with a myriad of family photographs spanning three generations. Everyone who entered her home, even the installers of her kitchen cabinets, couldn’t help but pause and look at the elegantly displayed personal memories.

Samia, like many who enlarge favorite poses, took great pride in her wall until it dawned upon her. It wasn’t during an Islamic lecture or while reading an Islamic book, but while sorting through her jewellery at the bank locker that she asked herself, “Why do I keep my valuables locked up safely in velvet boxes, and leave my most cherished possessions out for everyone to see? Would I display my diamonds this way? Of course not! I would keep them safe so no one would eye them inappropriately.”

Samia voiced her concerns to a friend who encouraged her to consider taking down the pictures, but with the right intention. Several authentic Ahadeeth explained the issue to Samia:

Narrated by Anas (rta), Aisha (rta) had a thick curtain with pictures on it, and she screened the side of her house with it. The Prophet (sa) said: “Remove it from my sight, for its pictures are still coming to my mind in my prayers.” (Bukhari)

Narrated by Abu Talha (rta), The Prophet (sa) said: “Angels do not enter a house in which there is a dog or there are pictures of living creatures (animals or humans).” (Bukhari)

Most scholars permit photographs-as they consider them captured light as opposed to portraits-but within limits. Family photographs in albums or scrapbooks to remember a wedding, birth, or vacation is acceptable by most schools of thought. But having professional photography sessions without the adherence to the rules of Hijab is questionable. Hanging pictures of loved ones who have passed away in imitation of other faiths to remind us of them is not an Islamic practice either. We should also refrain from painting portraits or hanging them based on the following Hadeeth, Narrated by Aisha (rta), the Prophet (sa) said: “… Whoever makes a picture will be punished on the Day of Resurrection and will be asked to give life to what he has created.” (Bukhari)

Many of us lack the courage that Samia had when she took down all her pictures. But we can intend to start today, pray to Allah to make it easy, and proceed gradually one room at a time.

So, now what do you do with those blank walls and empty frames? Replace them with things acceptable in our Deen. Remember, in Islam there are far more dos than don’ts-for out of all beverages only alcohol is prohibited. We need to appreciate all that is permitted rather than brood over what is not.

Allah is Al-Jameel, i.e. He is Beautiful and likes beautiful things. Our homes too should be clean and beautiful without bordering on extravagance and ostentation. Look for reasonably priced landscapes, still-life and Islamic calligraphy – or better still, make your own. An original Picasso landscape for a million dollars would be technically acceptable but would go against the Islamic teachings of modesty. How about painting something using your favorite colours or displaying your children’s artwork creatively?

There are other objects in the home that could cause us to step into gray areas. Many families enjoy collecting statues and figurines from their travels. What can you bring back from your travels? An idea my parents had was to start a collection of a particular object from different parts of the world. My father bought teapots from China, Iran and Russia to begin with, and before we knew it guests started to bring us unique teapots as gifts as well. I have started an inexpensive collection to remember the places I have visited. I hang souvenir pencils from all the places I have visited-Disney World, Dubai, and Niagara Falls-and hang them from wooden dowels in my hallway.

Having a room with a theme is gaining popularity. Here too, there are several permissible alternatives: an Arabian inspired living room with floor cushions and coffee pots; or a Mexican kitchen in bright colours with chili peppers and sombreros cans. They add personality to your living spaces without compromising your belief.

Children love themes. So step in and inculcate good habits in their early years. Instead of encouraging cartoon character murals, we could suggest generic themes that are not only acceptable Islamically but last longer than a Spiderman fad for instance. Flowers or hearts for girls, and cars or sports gear for boys are easy solutions. Before discouraging your children from hanging posters of pop icons and movie stars, explain to them why. Telling them that they should not do it ‘because mom says so’ is insufficient. Rather that they wouldn’t be able to pray in their room and angels of mercy wouldn’t enter their homes.

Having pictures of mosques and Ayahs that are readily available nowadays is a great idea. However, sometimes people go to extremes and over night their homes become calligraphy central. The word of caution here is that the Quran was sent to us as a guide. So, by framing several Ayahs and not understanding or applying them is senseless. Similarly, wanting to appear more religious to those who enter your home, or thinking that such pictures can protect you, only means you are digressing from their actual purpose. A few chosen verses that you act upon is a better idea or perhaps Duas for children to help them learn proper sleeping and eating habits.

Another disturbing trend that is catching on these days is designating one room as the prayer room and filling that with religious artwork. Our entire home should be a reflection of our Muslim identity. Having enlarged close-ups of your daughter’s wedding photos in the living room, and Ayat Al-Kursi in the prayer room makes you appear inconsistent. In other words, picking and choosing where we apply the principles of our religion and where not, we forget how Islam should be intertwined with every aspect of our lives and not just where and when it is convenient for us.

For those of us in non-Muslim countries, having an inviting home to welcome neighbors and colleagues of different faiths is a Dawah tool. A picture of the Kabah is an instant conversation starter as well as a chance to talk about Islam without sounding preachy. A modest yet elegant home reflects well on how simply yet stylishly Muslims live.

Modesty is the key word here. We have to strike a balance as to how much time, energy and money we spend decorating. We know we are travelers, and our life in this world is but a transitory phase before our permanent destination. Would we then spend all our resources sprucing up a hotel room?

Avoid filling your home with priceless furniture and accessories, reserved for occasional guests. The fear of breaking any of it will prevent you from enjoying your home. Your home should be a place where you look forward to spending time with yourself and your family. Let it be your safe haven from endless hours shopping or late nights socializing. By staying away from doubtful matters, avoiding justifications for the temptations of your Nafs, and by accepting the guidelines of the Quran and Sunnah, be confident that you are doing the right thing.

Insha’Allah Barakah and Rahmah will fill your heart, your home and the lives of everyone in it.

Some handy decorating tips you can start on today:

  • Think outside the frame. There are so many other things you can adorn walls with. Consider mounting a collection of decorative plates in your kitchen or beautiful rug in the foyer.
  • Go 3-D. You can use shadow boxes to preserve special objects-your son’s first pair of shoes or your daughter’s graduation cap.
  • Don’t underestimate the power of green. Adding a real or artificial plant or floral arrangement livens up any space.
  • Dabble in paint. There is no easier or relatively less expensive way to brightening up a white wall. Experiment with solids, stripes, borders, stencils or a faux finish like sponging. And for a drastic look, don’t forget the 5th wall – the ceiling!
  • No cost decorating. Re-arrange furniture for a fresh look. Press flowers from your own garden, mat and frame them and you have a unique piece of art.
  • Reuse what you can. Turn old curtains into toss pillows.
  • Choose multipurpose pieces. For instance, a decorative trunk in your family room can serve as the coffee table as well as storage for board games.
  • Pick up decorating magazines for inspiration. Despite the unavailability of some of the project material, know that any idea you like can easily be adapted for a fraction of the cost in Pakistan.

Ibn Khaldun

Rym Aoudia tells us about a Muslim thinker whose thoughts still echo today.

“The goal of civilization is a settled life and the achievement of luxury. But there is a limit that cannot be overstepped. When prosperity and luxury come to a people, they are followed by excessive consumption and extravagance. With that the human soul itself is undermined, both in its worldly wealth and its spiritual life.”

Ibn Khaldun’s quotation makes us appreciate Ibn Khaldun as a thinker who could take a complicated phenomenon, in this case the rise of civilization, and analyze it succinctly and clearly for his readers.

Ibn Khaldun’s full name is Abd Ar-Rahman Ibn Mohammed Ibn Khaldun. He was born in Tunisia on May 27, 1332 C.E. to parents of Yemeni origin. Prior to living in Tunisia, his parents lived in Spain. His family was generally one of politicians and scholars, which developed in Ibn Khaldun an ambitious desire to excel in both fields. In Tunisia, Ibn Khaldun received a fine education, where he became knowledgeable in different subjects and memorized the entire Quran. From a young age, he was active in public service aspiring towards a political career.

In his quest for knowledge, Ibn Khaldun decided to immigrate to Fez in Morocco because political rivalries affected the stability of his career. While on his way to Fez he sought refuge in a small village in Algeria, where he stayed three years. It was during this time that he wrote the first volume about world history, Muqaddimah (Prolegomena) in which he aimed at analyzing historical events. It was with this book that Ibn Khaldun established himself as an eminent scholar, earning the interest and respect of historians, sociologists, and philosophers alike.

The political situation was the reason behind Ibn Khaldun’s unstable career as well as his move to Egypt. He made Egypt his permanent home. These 24 years in Egypt were that of prominence and deference. He was appointed as the Chief Malakite Judge and lectured at Al-Azhar University.

Generally speaking, Ibn Khaldun’s main contribution lies in the philosophy of history and sociology. Unlike previous writers, his interpretation of history was not merely based on political aspects, but also on environmental, sociological, psychological, and economic factors. Ibn Khaldun innovatively analyzed group relationships and identified their role in the rise of a new civilization. He also identified the concept of ‘rise’ and ‘fall’ in human civilization and analyzed its contributing factors.

In addition to the volume of Muqaddimah, his other volume, Kitab Al-I’bar, dealt with the history of Arabs, contemporary Muslim rulers, European rulers, Jews, Greeks, Romans, Persians, Islamic history, North African history, and so forth. Al-Tasrif was his last volume, which was mainly about his life.

With his volumes, Ibn Khaldun is credited to have revolutionized the science of history and set the foundation of sociology. With Al-Tasrif, he initiated a new analytical form of autobiographical writing.

Ibn Khaldun is undoubtedly a prominent social scientist and thinker of profound insight. His writings stand as proof of his brilliance. They have stood the test of time for they are still available for us to read and contemplate today. Surely, Ibn Khaldun is a Muslim whose writings of the past have served the future.

The Prophet (sa) as the Supreme Commander of the Army

role modelUnder his leadership the companions performed stunning, valorous, and brave deeds. A well-defined code of conduct was followed in the battlefield. For instance women, children, elderly and those not taking part in the battle were not to be killed or harmed in any way. Neither were trees to be cut down nor property destroyed. Once the land was conquered the following things were kept in mind:

  1. The stability of the conquered land.
  2. Education, moral and religious training of the conquered people.
  3. The education and training of the managers and administrators.
  4. The moral and intellectual training of the military experts.

Mohammed Ahmed Ghadanfar inspired by the qualities present in the Prophet (sa), highlights the 10 virtues present in a Muslim general:

1. True, consistent and firm faith

Abu Dharr (rta) reported that the Prophet (sa) when asked: “Which deed is the best deed?” He replied: “Faith in Allah and struggle in the cause of Allah.”(Bukhari and Muslim) Deep-rooted faith in Allah motivates a believer to fight the fiercest of opponents.

2. Dignified personality

Dignity is a gift from Allah. It can become a part of one’s personality only if there is true faith, fear of Allah, integrity and an effort to guard moral and ethical values. The Prophet (sa) said: “I have been granted such majesty and dignity that the enemy who is a month away from me starts to tremble when he hears my name.” (Bukhari)

3. Valor and courage

With remarkable bravery the Prophet (sa) led 313 of his modestly armed soldiers in the battle of Badr against a 1000 heavily armed-polytheists. Ali (rta) said: “On the day of Badr, we sheltered behind the Prophet (sa), and he was the nearest of us to the enemy and the strongest man there on that day.” (Ahmad)

4. Steadfast and resolute in purpose

During the Battle of Hunain when the army was falling apart due to the pressure being exerted by the enemy, the Prophet (sa) stood firm in the midst of the battlefield and said: “I am the true Prophet. It is no lie. And I am the son of Abdul Muttalib.” Sensing his steadfastness and determination, the army that had dispersed out of fear quickly rallied around him and created the victory of that day. (Muslim)

5. Strength of will and ability to execute

A successful general ought to be competent and efficient so as to have his orders executed. That is why the Prophet (sa) instructed Abu Dharr Al-Ghafari (rta) not to take on the responsibility of even two people, whereas he appointed the seventeen year old Usamah Bin Zaid (rta) as commander of an army that included such note worthy and respected companions as Abu Bakr Siddiq (rta) and Umar Farooq (rta). (Bukhari)

6. Charismatic and magnetic personality

In the Quran Allah has made Sulaiman (as) king and granted him knowledge and stature. (Al-Baqarah 2:247) These two qualities facilitate leadership skills. Al-Bara reported that the Prophet (sa) had the most handsome face amongst men, the best of dispositions, and he was neither very tall nor very short in stature. (Muslim)

7. Eloquence

Abu Hurairah (rta) narrated that the Prophet (sa) said: “I have been sent with the shortest expressions bearing the widest of meanings.” (Bukhari) On an expedition, the poets would sing their verses to encourage the army and the Prophet (sa) would sing along. On the day of the battle of Badr, the Prophet (sa) encouraged his companions by saying: “Arise and enter Paradise whose extent is that of the heavens and the earth.” (Ahmad) Eloquence and oratorical skills can, to a great extent, arouse emotions and feelings.

8. Excellent arms

Ibn Amir (rta) said that he heard the Prophet (sa) say: “Prepare to meet the enemy with as much strength as you can afford. Beware strength consists in archery, beware strength consists in archery, beware strength consists in archery.” (Bukhari)

A believer should equip himself with the best weaponry available, and train in the most sophisticated combat skills rather than just rely on faith and prayers. Faith and prayers must be followed by action.

9. Generosity and liberality

These two qualities are necessary for a leader to gain the love and respect of his followers. After the Battle of Hunain, Safwan Bin Umayyah (rta) said: “Even when the Prophet (sa) was the person I hated most, he would give me. He (sa) continued to give me gifts, until he became the person I loved the most.” (Bukhari) The Prophet (sa) also said: “Anyone who equips a warrior in the way of Allah is like the one who actually fights. And anyone who looks after his family in his absence is like the one who actually fights.” (Muslim)

10. A sense of justice and fair play

The Prophet (saw) said: “Support your brother whether he is the oppressor or the oppressed. If he is the oppressor then support him by stopping him. Should he be the oppressed then support him.” (Muslim)

Al-Miqdad Bin Al-Aswad reported: “I said: ‘Tell me, O Messenger of Allah, if I meet an infidel, we fight together, and he cuts off my hand with his sword, then hides behind a tree and says he has submitted himself to Allah. Shall I kill him after he has said it?’ He replied: ‘Do not kill him.’ I said: ‘But O messenger of Allah, he cut off one of my hands and only then he said it.’ The Messenger of Allah (sa) then replied: ‘Do not kill him, for if you do so, he will be in the position in which you were before you killed him (i.e., he will be considered a Muslim and thus his life will be inviolable), and you will be in the position in which he was before he made his testimony’ (i.e. your life will not be inviolable, for his heirs can ask for Qisas).” (Bukhari and Muslim)

“Do not kill yourself”

Naba Basar brings to light the serious challenge of resisting suicide in today’s disturbed and fast paced society.

Addressing this issue Allah says: “Do not kill yourselves; indeed, Allah is merciful to you” (Al-Imran 4:29)

The word ‘suicide’ means the intentional killing of oneself. Although the most privileged means of entering Hell, it is at an increase. Allah has made life sacred, and by no means can any being terminate and transgress rules He has set for His creation.

Islam encourages us to face mishaps with determination, and prohibits the resort to self-violation. Know that every calamity is a test from Allah, and a believer should be confident that Allah will help him in every possible way. As Conte Vittorio Alfieri stated, “Often the test of courage is not to die but to live.”

“…Do not take life which God has made sacred except in the course of Justice…” (Al-Anam 6:151) Taking away one’s life is an unforgivable sin, and it reflects the weakness of a person’s Eeman. Narrated by Abu Hurairah (rta), the Prophet (sa) said: “Whoever purposely throws himself from a mountain and kills himself, will be in the (Hell) Fire falling into it and abiding therein forever; and whoever drinks poison and kills himself he will be carrying his poison in his hand and drinking it in the (Hell) Fire wherein he will abide eternally; and whoever kills himself with an iron weapon will be carrying that weapon in his hand and stabbing his abdomen with it in the (Hell) Fire wherein he will abide eternally.” (Bukhari)

Anas Ibn Malik (rta) reported of Allah’s Messenger (sa) saying: “None of you should make a request for death because of the trouble in which he is involved. At times of despair say: ‘O Allah, keep me alive as long as there is goodness in life for me and bring death to me when there is goodness in death for me.'” (Muslim)

“There was amongst those before you a man who had a wound. He was in (such) anguish that he took a knife and made with it a cut in his hand, and the blood did not cease to flow till he died. Allah the Almighty said: ‘My servant has himself forestalled Me; I have forbidden him Paradise.”’ (Hadith Qudsi)

Clearly a person who commits suicide lacks faith in Allah and sees things through the eyes of an absolute pessimist. The above Ahadeeth confirm that any form of suicide is prohibited in Islam. An essential part of faith is to believe in predestination with its good and bad. Allah rewards a believer who suffers trials and tribulations, provided he exhibits Sabr (patience) and Tawwakul (reliance) on the Creator. We fail to understand that these little trials are a means to test our belief in Allah and in the Day of Resurrection.

It has been noticed that suicide among males is more common and is the third leading cause of death. W. H. Ferry once quoted, “Men just don’t seem to jump off the bridge for big reasons; they usually do so for little ones.” Nevertheless factors that contribute towards suicide may be:

  • Physical ailment / loss of any physical organ
  • Feelings of despair, depression and guilt
  • Fear of failure
  • Social isolation
  • Loss of loved ones
  • Rejection as in the break up of and engagement / romantic relationship or divorce
  • Severe financial dilemma / loss of business / debt

The means adopted for suicide are mostly intake of poisonous substances, hanging, shooting, jumping off a cliff, setting one’s self on fire, cutting the wrist etc. But many use methods that require time to ensure partial safety, so they use drugs over a longer period of time.

What of the family left behind to bear the grief? They blame themselves for not preventing the suicide. Thus, they spend their lives tormented with shame and guilt. These emotions are intensified when the perished and the survivor had an argument before the suicide took place.

Remember a person who commits suicide is forbidden Paradise.

If you feel suicidal make sure you try talking to an Imam or someone who can help paint a clearer picture through Ahadeeth and Quranic verses.

Or seek out Islamic counsel to guide and encourage you to take the right path, not the perceived easy path.

Say: “Astaghfar Allah wa Atubu ilayh” (May Allah have mercy on me and accept my repentance) 100 times a day, as was the Sunnah of Prophet Muhammad (sa).

When fearful, say: “La ilaha ill Allah” (there is no deity but Allah).

If someone expresses suicidal thoughts to you, it is important that you warn him or her of the consequences that their soul will have to bear. Nevertheless, pray for the soul that committed suicide, for Allah knows the truth and really forgives. “He is Oft-Forgive, Most-Merciful.”

According to a report by Shifa News International, published in the August 2004 issue of ‘Madadgar’, an NGO quoted, almost 2,386 people in Pakistan committed suicide in 2004 & around 468 people failed in their attempt.

Sindh led other provinces in this regard with an estimated count of 1,391 cases, 804 in Punjab, 108 in NWFP & 83 in Balochistan. In Sindh an average of five cases were reported daily in different areas.

Concept of group suicide

Strange facets of suicide have surfaced in recent years. In the town of Minano in Japan, police recently found four men and three women dead in a car parked on the mountainside. It was a case of group suicide whose members had become acquainted with each other over the inter net. What led them to commit suicide is yet to be known. Dawn

Suicide is Europe’s unseen killer

58,000 people commit suicide annually in Europe according to the European Union’s health chief. Most suicides in the 25-nation bloc are linked to mental illness, especially depression. 15% who suffer severe depression commit suicide while 56% attempt to kill themselves. Reuters

Beautiful Names

Vol 1-Issue 2    Beautiful namesAl-Malik – The King or The Sovereign.

The Sovereign is the one who has the power to dominate over everything.

Al-Malik implies that:

  1. He has the complete right to govern what He owns,
  2. He has complete authority over what He owns,
  3. He possesses predominant power over everything,
  4. He alone does what he wants with regards to prohibitions.

He is the Supreme Ruler of the human race; He alone is the lawmaker and has the right to change them without permission from anyone.

Imam Al-Ghazali explains that Allah is The Sovereign who is independent of any being either in His person or attributes. Rather everything that exists gains its existence from Him.

Furthermore, man is always in need of Allah for his existence. And the kingship given to man is a gift from Allah whose sovereignty has no competitor.

Abu Hurairah (rta) reported that the Prophet (sa) said: “Allah, the Exalted and Glorious, will seize the earth on the Day of Judgment and will fold the heavens in his right hand and will say: ‘I am the Lord; where are the kings of the world?'” (Muslim)

Malik is used in the Quran 5 times in Surah Al-Hashr verse 23, Surah Ta-Ha verse 114, Surah Al-Jumuah verse 1, Surah An-Nas Verse 2. Malik Al-Mulk that appears in Surah Al-Imran verse 26 is the one who executes his word in His kingdom as He pleases. Malik is used once in Surah Al-Qamar Verse 55.

Al-Quddus – The Pure, Blessed and Holy.

This is another attribute that conveys Allah’s purity and freedom from all flaws. It also implies that Allah bestows purity on others and in turn alludes to Allah’s perfection. The Prophet (sa) in his Dua of Ruku and Sujood said: “Subboohun, quddoosun Rabbul Malaikati War Ruh,” Perfect and Holy Lord of the angels and Jibreel. (Muslim)

Imam Al-Ghazali said that Allah is free of any defect that man can think of, and his purity is beyond human imagination.

A believer is obligated to maintain a pure concept of Allah that befits His majesty, in order to maintain a correct Aqeedah and correct opinion of Allah. Whoever has a good opinion of Allah, Allah will be up to that expectation.

Al-Quddus appears in Surah Al-Hashr verse 23: “He is Allah, besides whom there is no other God, the sovereign Lord, the Holy one.” Surah Al-Jumu’ah verse 1: “Whatever is in the heavens and on the earth, both declare the praise and glory of God, the Sovereign, the Holy One, the exalted in might and wise.”

As-Salam – To be safe, sound, and flawless.

Allah is the source of peace. His actions are untarnished or unimpaired by evil, i.e. evil intended for evil itself.

Imam Al-Ghazali explains Allah’s being as safe, sound and free from any flaws. Otherwise, the creation would not be safe.

This attribute of Allah appears in Surah Al-Hashr verse 23: “Allah is He, than Whom there is no other God;-The Sovereign, the Holy one, The Source of Peace.”

The Prophet (sa) used to make the following Dua after every Salah: “O Allah you are As Salam and from you is all peace, blessed are you, O possessor of Majesty and Honour.” (Muslim)