INTRODUCTION
Islam is firmly established on Tawheed (the Unification of Everything With Allah). If you do not possess a firm understanding of Tawheed in terms of Allah’s existence; our existence in relation to Him; and the whole purpose and objective of Creation, you will roam this earth according to your carnal desires, depending on your intelligence, living a life of trial and error to end in despair.
Tawheed is not just about knowing the 99 Names of Allah or His Attribute, it is about living your life as it unfolds through these Divine Names and Attributes. Picture yourself as a droplet of water falling from the sky, which then seeks its way to a stream and then a river, to finally reach the ocean, to become one with it in taste and colour.
Your whole journey is one of knowing Allah for what He is and the realisation that you are nothing. You exist by His Will and survive as He pleases, in servitude and submission. Life is about Him and not about you.
During these disturbing times of ours, finding people of piety and righteousness is almost extinct. Of course, you can meet learned scholars but hardly meet people on the ‘Path’ in a spiritual context, enjoying nearness to Allah. Not everyone is blessed with this. Not many have experience what the Moses experienced with Khidir and as such are blinded by the law in robotic fashion.
If you are fortunate to enjoy this wisdom, your perception of life and attitude to everyone else and everything, takes on a tolerant approach and not a judgmental approach purely based only on hukum (the law).
You cannot live your whole life being a kid. You cannot continue serving Allah just to receive rewards. You need to transcend to a higher level, where the goal of servitude is to purely seek Allah’s pleasure. You cannot remain a ‘L-License’ driver throughout your life and if you are bestowed a long life and have not changed, you are doomed to Hell. I call upon you to make an effort to change. Do it now and do it through the Spirituality of Islam.
NOTHING EXIST BUT ALLAH
This is a brief summary of the Tawheed Perception of Creation in Islam based on the Qur’an and Ahadith through the Traditional approach:
FROM THE QUR’AN
1. The Qur’an emphasises that there is No Power Greater Than His
"And do not invoke with Allah another deity. There is no deity except Him. Everything will be destroyed except His Face. To Him belongs the judgment, and to Him you will be returned," (Surah Qasas 28:88).
"Everyone upon the earth will perish, and there will remain the Face of your Lord, Owner of Majesty and Honor," (Surah Rahman 55:26-27).
"Allah - there is no deity except Him, the Ever-Living, the Sustainer of all existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great," (Surah Baqarah (2:255) - Ayatal-Kursi (The Verse of the Throne).
2. The Qur'an emphasises Allah's absolute power and sovereignty over all of creation. His will is supreme, and there is no force, being, or power that can challenge or supersede Him.
"Those who take disbelievers as allies instead of believers, do they seek with them honor? Indeed, all honor belongs to Allah," (Surah Nisa 4:139).
"Say, 'O Allah, Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty from whom You will. You honor whom You will and You humble whom You will. In Your hand is [all] good. Indeed, You are over all things competent,'" (Surah Imran 3:26).
"Do you not know that to Allah belongs the dominion of the heavens and the earth? He punishes whom He wills and forgives whom He wills, and Allah is over all things competent." (Surah Ma'idah 5:40).
"His command is only when He intends a thing that He says to it, 'Be,' and it is," (Surah Ya-Sin 36:82).
These verses collectively illustrate the core Islamic beliefs in the absolute oneness of Allah, His sole existence as the ultimate reality, and His unparalleled and all-encompassing power over the universe.
NO POWER GREATER THAN HIS
FROM AHADITH (plural for Hadith):
1. “La hawla wa la quwwata illa billah”: means "There is no might or power except with Allah," It is one of the most powerful and frequently recited phrases in Islam. It is often referred to as a "treasure of Paradise."
Narrated by Abu Musa al-Ash'ari (r.a.) said the Prophet Muhammad said, "La hawla wa la quwwata illa billah." The Prophet (s.a.w.) then said, "O 'Abdullah Ibnu Qais! Shall I not tell you of a word which is one of the treasures of Paradise?" I said, "Yes, O Messenger of Allah." He said, "Say: 'La hawla wa la quwwata illa billah.'" (Sahih Bukhari and Sahih Muslim). The Hadith highlights the immense value of this saying.
2. Narrated by 'Imran ibn Husayn: A group of people from Banu Tamim came to the Prophet (s.a.w), and he said to them, "O Banu Tamim, accept the good news." They said, "You have given us good news, so give us something (more)." At that moment, a group of Yemenites entered, and the Prophet (s.a.w.) said, "O people of Yemen, accept the good news, as Banu Tamim have not accepted it." They said, "We accept it, O Messenger of Allah." Then they asked him about the beginning of creation. The Prophet said, "There was Allah and nothing else existed before Him, and His Throne was over the water, and He then created the Heavens and the Earth and wrote everything in the Book." (Sahih Bukhari)
THE CREATION ARISES FROM ALLAH’S DIVINE NAMES AND ATTRIBUTES
Creation arises from Allah’s Divine Names and Attributes. Traditionally, al-Asma' al-Husna, (The Most Beautiful Names) is widely cited, it is understood that these are not the only names and that they serve as a means for humanity to understand God's nature and perfections. These names are not just labels; they are believed to be reflections of God's essence and qualities. They can be broadly categorized into different types, such as: a). Attributes of Essence: These names describe God's intrinsic and eternal nature, such as al-Ahad (The One), al-Hayy (The Ever-Living), and al-Qayyum (The Self-Subsisting). b). Attributes of Action: These names relate to God's actions in creation and His interactions with it, such as al-Khaliq (The Creator), al-Musawwir (The Fashioner), al-Razzaq (The Provider), and al-Hakam (The Judge).
The Names of Creator are:
Al-Khaliq (The Creator): This name signifies that Allah is the One who brings everything into existence from nothing
Al-Bari' (The Maker/Evolver): This name emphasises that Allah is the one who creates with foreordainment and knowledge, bringing things into being from non-existence
Al-Musawwir (The Fashioner): This name highlights that Allah is the one who gives form and shape to all of creation.·
The Attributes of Knowledge and Will: The act of creation is not a random or haphazard event. It is a deliberate and purposeful act stemming from God's perfect attributes of knowledge and will.
Al-'Alim (The All-Knowing): Creation is a testament to Allah's limitless and perfect knowledge, as He knows every detail of what has existed, what exists, and what will exist. Without this attribute, creation would be impossible.
Al-Murid (The Willer): The existence of creation is a result of Allah's absolute and irresistible will. He simply says, "Be!" and it is. This is a recurring theme in the Quran, demonstrating that nothing can happen without His will.
The Attributes of Mercy and Justice: Creation is not only an act of power and knowledge but also one of mercy and justice.
Ar-Rahman (The Entirely Merciful) and Ar-Rahim (The Especially Merciful): The creation of the universe and all its beings, along with the provision of sustenance and guidance, is seen as an expression of God's immense mercy and compassion
Al-'Adl (The Utterly Just): The universe operates on a system of justice and balance, which is a reflection of Allah's attribute of justice.
Hadith on the 99 Names
From a theological point of view these Names are not just for memorisation; they are a means to know and understand Allah. The names Al-Khaliq (The Creator), Al-Bari' (The Maker), and Al-Musawwir (The Fashioner), are direct descriptions of Allah's act of Creation.
The Hadith on the Pen
This Hadith deals with the very beginning of Creation and illustrates the direct connection between Allah's will and Creation. Narrated 'Ubadah bin As-Samit that the Messenger of Allah (s.a.w.) said: "The first thing Allah created was the Pen. He said to it: 'Write.' It said: 'What should I write?' He said: 'Write down the decrees of all things until the Hour begins.'" (Sunan Abu Dawud 4700, and others). Allah’s command, a manifestation of His attribute Al-Murid, initiates the process of creation. The act of "writing down the decrees" is an expression of Allah's attributes of knowledge (Al-'Alim) and power (Al-Qadir). The entire universe, from its beginning to its end, is a manifestation of what was already willed and known by Allah from eternity. [refer Gemini A. I.]
Hadith on the Names as a Means of Supplication: Many hadith encourage believers to call upon Allah using His names and attributes.
It was narrated from Anas (r.a.) that he was sitting with the Messenger of Allah (s.a.w.) and a man was praying then he said in supplication: "O Allah, I ask You by virtue of the fact that all praise is due to You; there is none worthy of worship but You alone, The Bestower, the Originator of the heavens and the earth, O Possessor of majesty and honor, O Ever-Living, O Self-Subsisting." The Prophet (s.a.w.) said: "He has asked Allah by His greatest name which, if He is called upon thereby, He answers and if He is asked thereby, He gives." (Sunan at-Tirmidhi 3544, and others)
This hadith, and others like it, shows that Allah's names are not just passive descriptions but active principles through which He acts. When a person supplicates using names like "The Originator of the heavens and the earth" (Badi' al-Samawati wal-Ard), they are recognizing and appealing to the very attributes that brought the universe into existence. This demonstrates that creation is a direct result of these divine qualities.
Theological Summary
While there is no single Hadith that states the proposition in a formal theological sentence, the body of Hadith literature, particularly those dealing with the names of Allah, the creation of the Pen, and the proper forms of supplication, provides clear support for the theological principle that creation is a manifestation of the divine names and attributes of Allah. The universe is not a separate entity from God's qualities; rather, it is a reflection of His perfection, knowledge, power, will, and mercy. This is a foundational concept in Islamic theology ('aqidah) and is further elaborated upon by classical scholars. [Gemini A. I.]
This is the Traditional approach to Tawheed based on the Qur’an and Ahadith. It asserts Allah's absolute Oneness, Sovereignty, and Supreme power over all of Creation.
ISLAMIC COSMOLOGY OF IBNU ‘ARABI
Ibnu ‘Arabi (Rahimullah) was an Andalusian Arab Sunni scholar, Sufi mystic, poet, and philosopher who was extremely influential within Islamic thought. Out of the 850 works attributed to him, around 700 are authentic, while over 400 are still around today. (Wikipedia).
Professor William Clark Chittick an American philosopher, writer, translator, and interpreter of classical Islamic philosophical and mystical texts is best known for his work on Rumi and Ibnu 'Arabi. His books on Ibnu ‘Arabi can be downloaded at my blog: (refer: http://marathonsoul.blogspot.com).
In essence, the creation is seen as the outward expression of Allah's inner reality. The world is a mirror, and everything in it—from the smallest atom to the grandest galaxy—is a sign (aya) pointing back to the perfection and majesty of its Creator, as manifested through His beautiful Names and Attributes.
The Prophet (s.a.w.) was asked, “Where was our Lord before He created Creation?” The Prophet (s.a.w.) replied, “He was in a cloud, beneath which there was air, and above which was air, and He created His Throne on water,” (Tirmidhi).
Ibnu ‘Arabi explains the ‘cloud’ to contain the entirety of the ‘world of imagination’, where Allah sees Himself in images. I refer to this as the Manifestation of Creation through His Divine Names and Attributes, because Allah’s Essence is unknown to us, not even to Muhammad (s.a.w.), however, we know Allah though His Divine Names and Attributes (Asmaul Husnah). There is a ‘Veil of Light’ between Allah and Creation and if this ‘veil’ is withdrawn, the whole creation will perish. [refer to Mokhtar Stork (2024). God’s Light (Nur) Determines Your Fate. pg. 52].
Islamic Cosmology is an interesting subject. It leads us to the beginning of time. It presents us with a picture of Allah Almighty, His Existence, His Creation, Our Existence and Purpose etc. I have also written extensively on two subjects: One is related to Allah Is Within You and the other on the Prophet’s witnessing of our daily prayer (salat). Both subjects raised by me were discussed with Gemini A. I. [refer to my blog].
NOTE: This article titled: “From the Remainder of Adam’s Clay: Chapter Eight of Ibn al-ʿArabī’s al-Futūḥāt al-Makkiyya by Ali Karjoo-Ravary, Bucknell University, Lewisburg, PA, USA., is truly fascinating. [https://academiccommons.columbia.edu/doi/10.7916/m7qt-1809].
QADA’ & QADAR (Preordainment, Ordainment, Destiny)
In general, this is a much-debated subject, with many objecting to a fatalistic approach to life. Often, many will say that we enjoy freedom of choice. The truth is: preordainment and your destiny have to be viewed in perspective. I will say that Allah has set into place His Divine Plan. However, this does not mean that everything has been defined from A-Z. It means that changes can take place as He deems fit or through supplication by an individual because the Prophet (s.a.w.) has said that supplications (dua) can avert the Divine Decree. I will deal with this in detail later.
QADA’
Everything that happens in this universe happens by the will and decree of Allah. This is referred to as QADA’ (the Divine will).
QADAR
QADAR in turn has four features:
1. Belief that Allah knows all things, in general terms and in detail, from eternity to eternity. Not a single atom is unknown to Him in the heavens or on earth.
2. Belief that Allah has decreed all things in Lawh al-Mahfuz, fifty thousand years before He created the heavens and the earth.
3. Belief that the will of Allah is irresistible and His decree is comprehensive, so nothing happens in this universe, good or bad, but by His will.
4. Belief that all that exists was created by Allah. He is the Creator of all beings and the Creator of their attributes and actions, as He says (interpretation of the meaning): “Such is Allah, your Lord! La Ilaha illa Huwa (none has the right to be worshipped but He), the Creator of all things” (Surah An’am 6:102). [https://islamqa.info/en/answers/49004/al-qada-wal-qadar-according-to-to-ahl-al-sunnah]
EVIDENCE ON PREORDAINMENT
Narrated Muslim bin Yasar Al-Juhani (r.a.): that 'Umar Ibnul-Khattab (r.a.) was asked about this verse: And when your Lord brought forth from the Children of Adam, from their loins, their seed and made them testify as to themselves: "Am I not your Lord?" They said: "Yes! We testify," lest you should say on the Day of Resurrection: 'Verily, we have been unaware of this (7:172).'" So 'Umar Ibnul-Khattab (r.a.) said: "I heard the Messenger of Allah (s.a.w.) being asked about it. So the Messenger of Allah (s.a.w.) said: 'Indeed Allah created Adam, then He wiped his back with His Right Hand, and his offspring came out of him. So he said: "I created these for Paradise, and they will do the deeds of the people of Paradise." Then He wiped his back, and his offspring came out of him. So, He said: "I created these for the Fire, and they will do the deeds of the people of the Fire." A man said: 'Then of what good is doing deeds O Messenger of Allah!' The Messenger of Allah (s.a.w.) said: 'Verily, when Allah created a man for Paradise, He makes him perform the deeds of the people of Paradise, until he dies doing one of the deeds of the people of Paradise. So, Allah will admit him into Paradise. And when He created a man for the Fire, He makes him perform the deeds of the people of the Fire until he dies doing the deeds of the people of the Fire. So Allah will enter him into the Fire.'" (Tirmidhi – Da’if (Weak Hadith).
NOTE: Because the chain of transmission in this Hadith is considered to weak and many do not accept it.
If you analyse the Hadith carefully over its contents and then view other Ahadith, you will note that there is nothing wrong with Allah creating two groups of people, one destined for Heaven and the other to Hell. That is His right and it may look unjust. However, every ‘master plan’ has a backup and we do find other Sayings of the Prophet (s.a.w.) indicating that this situation can be overcome. For example the Prophet (s.a.w.) has said, "Do good deeds properly, sincerely, and moderately, and receive good news because one's good deeds will not make him enter Paradise," (Sahih Bukhari).
1. The Qur’an declares: “And you did not kill them, but it was Allah who killed them. And you threw not, [O Muhammad], when you threw, but it was Allah who threw that He might test the believers with a good test. Indeed, Allah is Hearing and Knowing,” (Surah Anfal 8:17). In this instance, we are clearly told that the prime mover behind anything is Allah. You may appear to achieve something but in reality it was Allah who made it possible.
Adam (a.s.) is another classic example: Abu Hurairah (r.a.) reported Allah's Messenger (s.a.w.) as saying: “There was an argument between Adam and Moses (peace be upon both of them) in the presence of their Lord. Adam came the better of Moses. Moses said: Are you that Adam whom Allah created with His Hand and breathed into him His spirit, and commanded angels to fall in prostration before him and He made you live in Paradise with comfort and ease. Then you caused the people to get down to the earth because of your lapse. Adam said: Are you that Moses whom Allah selected for His Messengership and for His conversation with him and conferred upon you the tablets, in which everything was clearly explained and granted you the audience in order to have confidential talk with you. What is your opinion, how long Torah would have been written before I was created? Moses said: Forty years before. Adam said: Did you not see these words: Adam committed an error and he was enticed to (do so). He (Moses) said: Yes. Whereupon, he (Adam) said: Do you then blame me for an act which Allah had ordained for me forty years before He created me? Allah's Messenger (s.a.w) said: This is how Adam came the better of Moses,” (Sahih Muslim). In this instance, we are witnessing preordainment. At a worldly level, Adam (a.s.) did eat of the forbidden fruit, however, at the level of preordainment, it was ordained by Allah that he did so. This Hadith is explicitly clear about it and the truth should be accepted.
UNDERSTANDING QADA’ AND QADAR
As a whole it defines Preordainment, Ordainment, and Destiny of everything. It puts things in perspective in the following manner:
1. Nothing exists but Allah.
2. There is no power greater than His.
3. Nothing takes place without Him knowing or His consent.
4. Allah is within you, outside of you, everywhere and in everything.
5. He ‘hears’, ‘sees’ and ‘knows’.
6. Outwardly, it appears you did it, but in reality, He approved it. The Battle of Badr is a good example (Surah Anfal 8:17).
7. Everyone lives out their lives as it has been planned (destined or ordained) by Allah. You can advise a person to be weary of salt and sugar, but most do not until they get high-blood pressure or diabetes. Many are like Abu Lahab and Abu Jahal. They have their own perception of life intellectually or according to our desires. Most learn through trial and error. Only those who ‘believe’ are safe.
8. Freedom of Choice is deceptive: “I did not create jinn and humans except to worship Me,” (Surah Dhariyat 51:56). “Whatever good befalls you is from Allah and whatever evil befalls you is from yourself…” (Surah Nisa 4:79). It is an illusion to believe that you enjoy total freedom of choice in life wherever you are. In the Islamic context, you end up either in Heaven or Hell.
SOLUTIONS
The FIRST APPROACH out of this predicament is to turn to Allah for forgiveness, mercy, kindness, love and affection, regardless of whether you are right or wrong. Allah owns you and you are His servant. This approach is very significant because it places you in a position of safety because your view on what is right or wrong may not be valid in Allah’s presence! Iblis believed his argument was right only to be proven it was wrong!
Never complain and grumble because the ‘veil’ will not be removed until you submit to Him. In the first place, if was He who placed whatever discomfort you are facing in front of you and it is only He who can remove it. Allah ‘hears’, ‘sees’ and ‘knows’ (three Attributes of His): Are you going to complain to Him over what He already know about and has caused to befall you? Do not waste your time. Whether you are right or wrong, it would serve your interest to submit to Him, seeking His forgiveness, mercy, kindness, love and affection.
The SECOND APPROACH is to do good, said the Prophet (s.a.w.). Abu Lahab, enjoys a few droplets of water on every Mondays in hell just for releasing a slave on receiving news of the birth of Muhammad. Supplication (Dua), said the Prophet (s.a.w.) can avert the Divine Decree of Allah. However, ask yourself, how many supplications have you made throughout your life and how many have been granted. If they were granted, it was probably out of Allah’s mercy. One needs to be in a position to enjoy His favour. This is referred to as “Nearness to Allah”. The Qur’an clearly states: “And when My servants ask you, [O Muhammad], concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided,” (Surah Baqarah 2:186). Kindly note the context of the relationship. It requires obedience and submission to enjoy favours from Allah. Allah is not there to answer your whims and fancies.
As such, the correct approach to life would be to strive to seek Allah’s pleasure without any expectations. We are like droplets of water falling from the sky, seeking a stream, and then a river to the sea, to become one with the ocean in colour and taste. This approach represents the unification of everything with Allah.
MAKING A CHOICE
In today’s world, writings by Ibnu ‘Arabi and the likes, will be viewed as fairy-tales. Islamic Cosmology is not a subject in Islamic education, only Tasawwuf (The Spirituality of Islam) is, simply because Tasawwuf has its foundations in Qur’an and Ahadith, whereas the Islamic Cosmology of Ibnu ‘Arabi, though based on the Qur’an and Ahadith, has a philosophical approach and provides insight to Qur’anic verses (different interpretations).
Sufism adopts many of these principles and approaches. However, when dealing with Sufism and Tariqahs, one needs to be mindful because there is a lot of ‘bid’ah’ (innovations, some viewed as shirk). Some use Jinn while others rely totally on Allah. However, in general Sufism has become diverse. It began on a Tawheedic platform but with the passage of time incorporated many ‘acquired practices’ that do not comply with Shari’ah. Then there is a ‘code of law’ observed which is often abused.
At the same time, depending on whether you are a Wahabi or Salafiyah, perceptions, notably on the deceased and the visiting of graves are presented in a bias context. I have proven these views on the deceased and visiting the grave to be bias in my blog: http://marathorsoul.blogspot.com. It is very important to understand Islamic Etiquette (Adab) and to know how to approach the deceased, graves or shrines; on how to use ‘amal’ handed down by a shaykh. Seeking the help of the deceased directly is prohibited in Islam.
LIVING THE TAWHEEDIC WAY
It is the ‘breath’ of Allah that gave Adam life. It is that same ‘spark’, ‘breath’ or ‘light (nur) of Allah that keep us alive. In Traditional Islam, we refer to it as ‘ruh’. In truth it is intangible. It is a vapour-like substance.
The whole creation is a manifestation of Allah’s Divine Names and Attributes and it is this knowledge that was made know to Adam and was perfected in Muhammad (s.a.w). Narrated Abu Hurairah (r.a.): The Prophet (s.a.w.) was asked when was Prophethood established for you?’ He relied, “While Adam was between (being) soul and body.” (Jami` at-Tirmidhi 3609 – Sahih). In another Hadith: “Verily, I was [already] ordained as Khatam al-Nabiyyin in the sight of Allah when Adam (a.s) was still kneaded in his clay.”
Adopting the Tawheedic approach to life keeps you safe and secure at all times. I truly love this supplication of Ibnu Abbas (r.a.), the cousin of the Prophet (s.a.w.): “O Allah, I ask You by the Light of Your Face, which shines on the Heavens and Earth, that You place me in Your Fortress, under Your Protection, under Your Guardship, and under Your Shadow,” (Musannaf Ibnu Abi Shaybah 29539). In life, you can never find a better place and better protection.
LAWFULNESS
Ibrahim b. Adham (Rahimullah), one of the earliest founding Sufi saints said: “Watch carefully what you eat,” a reference to eating what is lawful (halal). There is a need to not only understand the lawfulness of food one consumes but also its implications, and often corrupt manipulations in viewing lawfulness of food, income and all other related matters.
Ibrahim b. Adham (Rahimullah) used to supplicate Allah daily: “O Allah, remove me from the disgrace of disobedience to You to the glory of obedience to You!”
In my younger days when I worked in the private sector. Being an admin manager, I was briefed that ‘we’ (the company) cannot offer money to our clients but it alright to pay for tires of their cars. These individuals in turn were under the belief that as long you do not consume food, it quite alright. This sort of attitude still continues today everywhere around the world with Muslims.
On one occasion, a head of department, ordered an expensive bearing from the company. A local order was issued by him but we did not need to deliver the SKF bearing. We only needed to give part of the money paid for the bearing. On meeting this man, I asked him why he needed to do such. He replied that his daughter was in university and he needed the money. I explained to him the consequences of his actions in spiritual terms. Though he was not a Muslim, he understood what I meant about the lawfulness of his action and the impact it could have on his daughter. He replied that he had no choice and I let the matter be. However, I did not fulfill the transaction and my boss sent another person to do so.
What many fail to realise is that the outcome of any unlawful transaction or acquisition of wealth does not necessarily need to cause you harm directly. It can bring harm to your whole family. Unlawful wealth is venomous! It can lead you to having a car accident and loss of life or it can lead you to an incurable disease. Incidences or calamities do not just happen in life. There is a reason behind them. What appears to the eye does not necessarily represent accountability!
It did take me some time to comply fully with Islamic requirements, and it will become an effort for many to do so. Placing firm intentions and making an effort to seriously repent is a struggle.
Of course, an Islamic scholar can quote you the Qur’an or Hadith, or say that a calamity befalling you is a test or trial from Allah, and is also true, but if you are a person with a conscious, one who possesses an awakening soul, you will think beyond scholarly words. You will reflect on reality. This is the difference between Ilmul Yaqeen, ‘Ainal Yaqeen and Haqqul Yaqeen. (All these three stages are expressed in Qur’anic verses. The first and second begins in Surah Takathur etc.).
DOING GOOD
It is a misconception to think that you need to be a murid of some Sufi Shaykh to attain nearness to Allah. You can choose many countless paths Allah has prepared for the believer. However, being a murid of a Sufi Shaykh who enjoys ‘kashf’ (unveiling) does make your journey easier. It is like going to a university to acquire a degree. However, you do not want to join a ‘circus’. You want to become a murid (disciple) to attain nearness to Allah. Being a shaykh should not be your goal. That is a corruption of intention. However, having said this, one needs to be mindful of your choice of shaykh because there are many imposters, some using jinn to assist them, while others solely relying on Allah. I have written on this subject in my book, “Pearls of Wisdom”. I have established brief guidelines over how to go choosing a shaykh; the role of a shaykh and the role of a murid.
The crux of the issue at hand over being a murid is simple. Consider these simple points:
Take a good look at yourself daily on your praying mat. Look ‘inward’ rather than ‘outward’. This will enable you to recognise your innate nature, your good and bad points, your weaknesses and shortcomings
Do not be led by your ‘nafs’ (egoistic tendencies), (Surah Ma’idah 5:45).
Do not waste your time pointing out the faults of others. Instead, examine your own.
Think good. Hear, see, speak and do good.
Avoid idle gossip, backbiting, slander, speculation, lack of trustworthiness.
Speak only that which is necessary; be specific and clear; mention only that which is valid, not heresy or speculation. I am of the view that if it is about a truth, define it to be right or wrong, and it should deal with the deed and not the person. Do not keep repeating it over and over again as we usually do about a person because it is prohibited.
Never speak bad about the deceased because they are unable to defend themselves.
Only look at the good in a person instead of his defective character. Try to understand that he is what he is because that is the way he was created. Offer advice which is a responsibility in Islam with wisdom (hikmah). You cannot remove a tiger’s stripes but you can tame it. Do not impose your will on any one. The Prophet (s.a.w.) was only a Guide and Warner sent by Allah.
Reflect upon impending death. Think about the Blazing Fire of Hell, the Torment of the Grave, Debt and Sins, and the Trials of Dajjal (expressed by the Prophet s.a.w. in a Hadith). Fear Allah because your organs will stand forth against you as witness to your actions. Every day, they cry out to you, said the Prophet (s.a.w.), calling upon you to avoid sin.
Stick to the Straight Path, seeking Firmness of Faith and Perfection in Character. Climb the spiritual mountain blindfolded, lest you get delayed along the way viewing the beauty of the scenery before you. Keep focus on your goal of nearness to Allah. Allah is Most Gracious, Most Merciful. No matter how many times you fall, you will always find Him Most Forgiving. Satan weeps every day to witness a person he has set astray returning to Allah’s path. Seek Allah’s forgiveness, mercy, kindness, love and affection. "Allah has not placed on any soul a burden they cannot bear," (Surah Baqarah 2:286). At the end of the day, what counts most is your effort and not the results. Always keep Allah in your heart and the world in your pocket. Ameen. [31 Aug 2025]
[TOWARDS A TAWHEEDIC SPIRITUAL FOUNDATION © 2025 by Mokhtar Stork is licensed under CC BY-NC-ND 4.0. To view a copy of this license, visit https://creativecommons.org/licenses/by-nc-nd/4.0/]
