The Profile of a Muslim (Mu’min) according to the Quran

These verses from the Quran sketch the Profile of a Muslim (Mu’min). Success for a Muslim doesn’t automatically follow belief. It requires fulfillment of certain conditions.

1. Successful indeed are the believers.

2. Those who offer their Salat (prayers) with all solemnity and full submissiveness.

3. And those who turn away from Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allah has forbidden).

4. And those who pay the Zakat.

5. And those who guard their chastity (i.e. private parts, from illegal sexual acts)

6. Except from their wives or (the slaves) that their right hands possess, – for then, they are free from blame;

7. But whoever seeks beyond that, then those are the transgressors;

8. Those who are faithfully true to their Amanat (all the duties which Allah has ordained, honesty, moral responsibility and trusts) and to their covenants;

9. And those who strictly guard their (five compulsory congregational) Salawat (prayers) (at their fixed stated hours);

10. These are indeed the inheritors

11.Who shall inherit the Firdaus (Paradise). They shall dwell therein forever.

We as Muslims therefore should ensure the following:

• Offer prayers regularly at the fixed times and by consciously standing in front of The Almighty Allah with total submission.
• Become cognizant about what Allah has forbidden and making a conscious effort to stay away from it. Just as we love to keep our bodies clean, we should be concerned about keeping our hearts untainted and pure by guarding ourselves from all that is dirty, evil, false and worthless in our talk, and from everything else that we have been forbidden.
• Promptly pay Zakat as soon as it is due and not delaying or making excuses, for the Zakat amount is ‘poor due’ and doesn’t belong to us.
• Not become brazen about matters pertaining to sex, or immune to shamelessness and promiscuity. Preserving human dignity and decency paves the way for a healthy society.
• Find legitimate gratification of desires only in our spouses.
• Not betray trust or go back on one’s word.

These verses explicitly convey that abiding by these get us into Paradise for eternal happiness!

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The Importance of “Lá iláha illalláh”

The belief in the words of “Lá iláha illallah” cause one to enterIslam, to refute all deities and accept Allah as the only God and Lord of the Universe and what it contains. No one can be a Muslim without believing and adhering to the tenets of of Lá iláha illallah.

Lá iláha illallah is the belief in the divine lordship of Allah (referred to as “ruboobiyyah”), meaning believing that Allah is the only one power who creates, gives life and death, and maintains the affairs of all that’s in this universe.

Lá iláha illallah is the belief in the divine nature (referred to as “uloohiyyah”), meaning believing that Allah is the only one to whom people should devote their words and actions of worship. None therefore should be worshipped but Him.

Lá iláha illallah is the belief in the names and attributes of Allah (referred to as “al-asma’ wa’l-sifaat”), which means affirming what Allah has affirmed for Himself of names and attributes, and denying any attributes that Allah has said are not His, without denying any of His attributes or likening any of His attributes to the attributes of any of His creation.

The excerpts of the sermon that follows later in this post is on the topic of Lá iláha illallah and was delivered by the Muslim leader Umar bin Abdul Aziz who sometimes is considered as the fifth caliph in Islam. He was from the Umayyad dynasty and ruled the Muslims from 717 to 720 CE. He was the great-grandson of the companion of the Prophet Muhammad, Umar bin Al-Khattab. Within Islamic history, he was known to be extremely pious and disdainful of worldly luxuries. He preferred simplicity to the extravagance that had become a hallmark of the Umayyad lifestyle, depositing all assets meant for the caliph into the public treasury. He abandoned the caliphate palace and instead preferred to live in modest dwellings.

Umar bin Abdul Aziz delivered the sermon (excerpts follow) on assuming the leadership of the Muslims and highlights the importance of living by the tenets of Láiláha illallah.

All praise is due to Alláh, Who opened the doors of knowledge to those who strived in His worship by granting them the key that is Lá iláha illallah (there is no deity worthy of worship except Alláh).

He resurrected the hearts of the knowledgeable worshippers and filled the cups of those who always remember Him from the fountain of Lá iláha illallah.

He perfected the creation, brought them into existence and sealed this perfection with Lá iláha illallah.

He Who created the fetus from a worthless fluid (semen) so that mankind may worship Him with Lá iláha illalláh.

He sent the Messengers to deliver the good news of this Word Lá iláha illalláh and to warn against whatever contradicts it and to understand its implications.

Lá iláha illalláh is the pillar of the religion and the Thick Rope of Alláh; those who adhere to Lá iláha illalláh will never earn failure.

Verily, the minds of the ignorant ones were led astray and the hearts of the stubborn infidels have earned misguidance on account of their taking two gods, even after the full moon of Lá iláha illallah has risen.

“So know (O Muhammad SAW) that La ilaha ill-Allah (none has the right to be worshipped but Allah), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women.” Quran (47:19)

Muhammad (peace be upon him) embraced this word and declared it. So! Fear Alláh the Exalted and renew your faith by night and by day by contemplating the meanings of Lá iláha illalláh.

O you who have wisdom! Seek your means of (eternal) success granted only to the people of Lá iláha illalláh.

Surely, Lá iláha illalláh is the Word of Islam and the key to the Dwelling of Peace (Paradise).

Verily, the heavens and earth would never have remained, nor would anyone acquire safety on the Day of Gathering except by Lá iláha illalláh.

The humankind divided into two parts and went two separate ways: a group of them adhered to Lá iláha illalláh and the other group strayed away from it. They refused it because they knew that the religion of their ancestors would be annulled if they embraced Lá iláha illalláh. All praise is due to He Who made His slaves different from each other with His Wisdom and Will. Indeed, this is one of the proofs to Lá iláha illalláh.

Tuba (a tree in Paradise) is for those who know the meaning of this testimonial, agree with it and practice its implication inwardly and outwardly. By doing so, they would be realizing and tasting the true essence of Lá iláha illalláh. Verily, woe to those who were driven by the devil to fall into polytheism! They became filled to the top with associating others with Alláh in worship and consequently refused with arrogance to submit to Lá iláha illalláh.

Have you not heard Alláh’s Statement:

“And those whom they invoke instead of Him have no power of intercession; except those who bear witness to the truth (i.e. believed in the Oneness of Allah, and obeyed His Orders), and they know (the facts about the Oneness of Allah).” Quran(43:86)

The true essence of Lá iláha illalláh entails directing all acts of worship, intentions and thoughts to Alláh Alone rather than any other object. All other objects of worship are annulled and refuted by Lá iláha illalláh. This is what is meant by disbelieving in Taghut and believing in Alláh Alone, and this is how the heart is purified of anything that is not for Alláh Alone, and cleansed from the intention to commit whatever Alláh has prohibited or dislike for whatever He has commanded.

This is the true essence of Lá iláha illalláh, contrary to the practice of those who utter this testimonial with their words, but contradict it with their actions. These people, do not benefit from saying La iláha illal/ah.

Directing any act of worship to other than Alláh and associating any among the creation with Him in worship are acts of disbelief, even if one pronounced La iláha illalláh a thousand times with his tongue. It was once said to Al Hasan Al-Basri: "Some people say that those who proclaim La iláha illalláh shall enter Paradise." He said, "Yes. For those who proclaim this word and fulfill its implications and requirements, then saying La iláha illalláh shall enter them into Paradise." In addition, Wahb bin Munbih asked: "Is not La iláha illalláh the key to Paradise?" He said, "Yes. However, every key has teeth; if you use a key that has teeth it will open for you, otherwise it will not open."

Therefore, these types of people will not benefit from proclaiming La iláha illalláh because they do not say it from their hearts.

We advise you, O Muslims, to never think that Shirk (Polytheism, which contradicts La iláha illalláh is far away from you, because there are tremendous hindrances and lures that seek to corrupt the sincerity of your uttering La iláha illalláh.

Where are those who associate none with Alláh in regards to their love, fear, hope and worship? Where are those who direct their humbleness, submissiveness, reverence, intention and reliance to Alláh Alone, all the while trusting in Him for each and every thing? All these qualities are parts of the meaning of La iláha illalláh.

O slaves of Alláh, rush to the forgiveness of your Lord and a paradise as wide as the heavens and earth prepared for the Muttaqin (the pious). They are those who fulfill the duties and responsibilities of La iláha illalláh. They are those, who have not placed any other iláh (god) along with Alláh.

Verily, I am a plain warner to you from Him. Hold on to the pillars of La iláha illalláh. Surely, those who reject what La iláha illalláh rejects, assert what it asserts…, then this word will elevate them to the highest grades the grades of La iláha illalláh.

May Alláh direct us all to the blessings of the Noble Qurán and benefit us in whatever is in it of the Áyát and Wise Dhikr. I say this and ask Alláh the Great, and the Most Honored for forgiveness for me, you and all Muslims for every sin. Seek His forgiveness, for He is the Most Forgiving, Most Merciful. {Source: Selected Friday Sermons}

Consider this hadith on the value that Allah the Exalted placed onLa iláha illalláh

Abu Sa`eed al-Khudri said, that the Messenger of Allah (peace be upon him) said:

“Moses (Alayhi salam) said: O Lord! Teach me something that I can remember You with and I can supplicate You with. Allah said:“Say ‘La ilaha ill Allah’, O Musa.” He (Musa) said: All of your servants say this. He (Allah) said: “If the seven Heavens and those who dwell in them other than Me and the seven Earths are put into one pan (of the scale) and ‘La ilaha ill Allah’ is put into the other; ‘La ilaha ill Allah’ would be heavier.” [Ibn Hibbaan and Haakim]

The Messenger of Allah (Sall’Allahu alayhi wa salam) said (narrated by Jabir bin `Abdullah):

“The best Dhikr (remembering Allah) is La ilaha illallah and the best supplication is Al-Hamdu Lillah.” [At-Tirmidhi, An-Nasa'i and Ibn Majah]

Let’s ensure that we never forget to make the letters La ilaha illallah a constant part of our living moments and to live by what those letters stand for. Remember, our success in this life and the hereafter is all tied to La ilaha illallah.

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Seeking Closeness to Allah (Waseelah to Him)

Waseelah means “means” and in Quranic terms it means seeking closeness to Allah. We all wish to seek Waseelah to Allah. Obviously, if we are closer to Allah, we will enjoy numerous benefits in this life and the hereafter. If Allah is happy with us, our Duas can be responded to faster, He will protect us from the challenges of this life, and in general, we can enjoy a better life.

This article summarizes the concept of ‘waseela’ and how others may have misinterpreted the message of Quran related to this concept.

First, consider this verse of Surah Al-Maeda (Chapter 5):

O you who believe! Do your duty to Allah and fear Him. And seek the Waseela (means of approach to Him), and strive hard in His Cause (as much as you can), so that you may be successful. (Quran, 5:35)

In the above verse, “seek the Wasilah to Him”, pertains to drawing close to Allah by adhering to the pillars of Faith, the laws of Islam and acts of Ihsan (excellence in the religion).

This topic is important because many mistakenly believe in seeking Wasilah to Allah through other people and illegal means. The tenets of Tawheed make it clear without a doubt that seeking the means of approach to Allah by mentioning the grade and status of people or any of His creation is an innovation that can lead to shirk and Kufr. Let’s remind ourselves that Arabs during the prophet’s time although believed in Allah but mistakenly used idols to provide them that “access” to Allah and for them to “get closer to Him.” Therefore, such a practice is considered shirk in the eyes of mainstream sunni scholars that puts one person out of the fold of Islam.

One example of the above is trying to draw close to Allah by calling on the dead or people who are absent, asking them for help, and so on. This is a form of major shirk (shirk akbar), which goes against Tawheed and means that a person is no longer considered to be a Muslim. Calling upon Allah, whether it is for a purpose such as asking Him to grant some benefit or to ward off some harm, or as an act of worship to express humility and submission before Him, can only be addressed directly to Allah. If Dua or prayers are addressed to anything or anyone else, this is shirk. [3]

Allah says in the Quran:

“And whoever invokes (or worships) besides Allah, any other god, of whom he has no proof, then his reckoning is only with his Lord. Surely, al-kaafiroon (the disbelievers in Allah and in the Oneness of Allah) will not be successful.” [Quran (Surah Al Muminoon, Verse 117)]

Another misguided practice is to ask Allah through the name of Allah’s prophets. That, too, in Islam is prohibited. The prophet (s) brought Allah’s message to mankind but that fact doesn’t sanction the practice of using the prophet’s name (or anyone else’s) to seek closeness to Allah unless there was something specific that the prophet (s) instructed to us in his teachings. Instead, we ought to follow the prophet’s teachings to seek closeness to Allah (not use his name to seek closeness to Allah.) Let’s remember that the prophet (s) was only a human and if we are to ask Allah, we are to ask Him directly. Ibn Taymiyyah stated the following on this topic:

The wasilah, the means which God has asked us to take in order to approach Him, only means that we should perform obligatory and supererogatory works. It means nothing else. Furthermore, what obligatory duties and what supererogatory works we should engage in has been defined by the Prophet. Hence, to take the wasilah means nothing but to follow what the Prophet has taught. As for approaching God through the Prophet (tawassul bi al-nabi), it is, first of all, through belief in him and obedience to his commands. Next, it is through his prayers and his intercessions, the former in this life and the latter on the Day of Judgment. Both are perfectly right, and completely agreed upon among the Muslims. But if it is taken to mean adjuring God in the name of the Prophet or beseeching Him in his name, none of his Companions ever did that in his life or after his death.

He further states the following:

This means that the wasilah which God has asked us to seek, and which He has advised His angels and prophets to seek is the performance of obligatory and supererogatory works. Everything which is obligatory or desirable is included in the wasilah, and what does not fall into these two categories is not part of wasilah, that is, things that are forbidden, undesirable or permissible. Moreover, the obligatory and the desirable are defined by the Prophet and enjoined as duty or commended by him. All this follows from faith in the Prophet. In short, the wasilah which God has asked us to seek is to approach Him through submission to what the Prophet has taught; there is no way to God other than that.

Seeking to approach Allah, therefore, by virtue of the status and virtues of some created being, such as saying, “O Allah, I ask You by virtue of Your Prophet” and so on. This is allowed by some of the ‘ulama’, but this opinion is da’eef (weak). The correct view is that it is definitely haraam, because there can be no tawassul in dua except by virtue of the Names and Attributes of Allah. [4]

Allah says in the Quran:

The meaning and interpretation of the above is:

56. Say (O Muhammad SAW): “Call unto those besides Him whom you pretend (to be gods like angels, Iesa (Jesus), Uzair (Ezra), etc.). They have neither the power to remove the adversity from you nor even to shift it from you to another person.”

57. Those whom they call upon (like Iesa (Jesus) son of Maryam (Mary), Uzair (Ezra), angel, etc.) desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they (Isa (Jesus), Uzair (Ezra), angels, etc.) hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of!

Quran – Surah Isra, Verses 56-57

Again, seeking closeness to Allah comes through following the teachings of the prophet (s). One, for example, can seek closeness to Allah through actions such as the following:

• Invoke Allah by His names and attributes
• Recognize Allah’s favors and bounties
• Avoid what Allah has disallowed
• Be dutiful to parents and keep your relations
• Be kind to His creation
• Trust in Allah for all your matters
• Dhikr and Forgiveness
• Love your prophet
• Be kind to the orphans
• Clean your heart
• Abandon the evil inner self commands
• Develop perfect sincerity in your actions
• and so on.

Finally, let’s review this hadith by the prophet where he tells us about what Allah mentions about us getting closer to Him:

Narrated by Abu Huraira: Allah’s Apostle (Peace be Upon Him) Said,

Allah SWT Said,

I will declare war against him who shows hostility to a pious worshipper of mine. and the most beloved things with which my slave comes nearer to Me, is what I have enjoined upon him;

And my slave keeps on coming closer to me through performing Nawafil (Prayer or Doing extra deeds besides what is obligatory) until I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks;

And if he asks Me, I will give him, and if he asks my protection, I will protect him; and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him.” [Bukhari Sharif Volume 8, Book 76, Number 509]

References:

[1] Source: Based on the sermon by Shaikh Abdul Rahman Al-Saadi mentioned in Fawakih Ash-Shahiyyah (p. 36).

[2] Source: [Fatawa Ibn Taymiyyah 1:199-203.222-3] / Also mentioned in “Ibn Taymiyyah Expounds on Islam”

[3] [4] islamqa.info

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