ASSIGNMENT 30 – Meaning of Tawheed al-Ruboobiyyah

Tawheed al-ruboobiyyah means affirming that Allaah is One and Unique in His actions, such as creation, sovereignty, controlling affairs, provision, giving life and death, sending down the rain, and so on.

A person’s Tawheed is not complete unless he affirms that Allaah is the Lord, Sovereign, Creator and Provider of all things, that He is the Giver of life and death, the One Who brings benefit and causes harm, the only One Who answers prayers, the One Who is in control of all things, in Whose hand is all goodness, the One Who is able to do whatever He wills – which also includes believing in the divine will and decree (al-qadar), both good and bad. 

The mushrikeen among whom the Messenger (SAW) was sent did not disagree with this aspect of Tawheed, rather they affirmed it in general terms, as Allaah says (interpretation of the meaning): 

“And indeed if you ask them: ‘Who has created the heavens and the earth?’ They will surely say: ‘The All-Mighty, the All-Knower created them’”

[al-Zukhruf 43:9] 

And they affirmed that Allaah is in control of all things and that in His hand is sovereignty of the heavens and the earth. Thus it is known that affirming the Lordship of Allaah is not sufficient for a person to be a true Muslim, rather he must also affirm that which is implied by that, namely the oneness of the divinity of Allaah and he must devote his worship to Allaah alone. 

This Tawheed – i.e., Tawheed al-Ruboobiyyah – is not denied by anyone of the sons of Adam. No one says that the world has two creators who are equal. No one argued with the idea of Tawheed al-Ruboobiyyah except Pharaoh, who denied it out of arrogance and stubbornness and even claimed – may Allaah curse him – to be the Lord.

Similarly the Magians (Zoroastrians) rejected the idea of Tawheed al-ruboobiyyah when they said that the world has two creators, darkness and light. However they did not regard these two creators as equal, rather they said that the light is better than the darkness, because it creates good, and darkness creates evil, and that which creates good is better than that which creates evil. Moreover darkness is non-existent and does not  shine, whereas light exists and shines so it is more perfect in and of itself. 

The fact that the mushrikeen affirmed Tawheed al-ruboobiyyah does not mean that they did so in a complete sense. Rather they used to affirm it in a general sense, as Allaah tells us in the verses quoted above. But they had some faults in their beliefs that undermined this concept, such as attributing rain to the stars, and their belief that soothsayers and fortunetellers had knowledge of the unseen, and other forms of shirk concerning the divine Lordship. But these faults are limited compared to their incorrect beliefs with regard to the oneness of the divine nature (Tawheed al-uloohiyyah) and worshipping Allaah alone (Tawheed al-‘ibaadah). 

We ask Allaah to make us steadfast in adhering to His religion until we meet Him. And Allaah knows best.  AMEEN




1) In which ayat of Quran, dua for parents Rabbir hamhuma kama Rabbayani Sagheera appears?


2) What is the meaning of Alhamdulillah & Astaghfirullah?

Alhamdulillah means “ All praise & thanks to Allah” & Astaghfirullah means “I seek forgiveness from Allah“.

3) What is hadith qudsi?

A Sacred Narration (al-Hadith al-Qudsi) is a sub-category of hadith which are the words of ALLAH in its meaning. According to as-Sayyid ash-Sharif al-Jurjani, the hadith qudsi differ from the Quran in that qudsi hadith are “expressed in Muhammad(saw)’s words”, whereas the Quran is the “direct words of Allah”.

4) Name the five pillars of Islam?

The five pillars of Islam are:

  • Testimony of faith(shahada)

  • Performing five daily prayers

  • Fasting in Ramadhan

  • Paying Zakat 

  • Performing Hajj 



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Those who follow Islam have five duties or basic acts to do which are called the Five Pillars of Islam. The ‘Five Pillars of Islam’  are the foundation of Muslim life.

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How are the five pillars of Islam different from other religions?

Our faith is different as in,

  • Our god is one.

  • Our faith never brings badness, only goodness.

  • Our reward is certain.

Our  prayer is different as in,

  • We pray in the state of purity.

  • We pray in a particular pattern.

Our charity is different as in,

  • It is compulsory only if above certain amount.

  • Our wealth increases & never decreases.

  • It purifies our wealth and heart.

  • 2.5% of one’s total assets is paid voluntarily, and only if the family can afford to feed themselves first.

Our fasting is different as in,

  • We don’t eat anything during daylight hours.

  • We don’t fast to understand the hunger of poor but purely for the love of Allah.

  • We fast to learn self control and patience.

Our pilgrimage is different as in,

  • We did not fabricate it, we follow prophet Ibrahim (as) and his son Ismaeel (as).

  • It is not compulsory, once in lifetime & only if affordable.

  • We must pray in specific time.

ASSIGNMENT 28 – How can one both love & fear Allah?

Three things must always be dwelling together in your heart as a true believer: glorification of Allah (through contemplation on the miraculous universe), love for Allah (through contemplation of His divine favors), and fear of Him (through contemplation of His irresistible wrath and punishment).

How can one who loves Allah, may He be exalted, develop fear of Him?

Some of the Islamically prescribed means to develop fear of his Lord and fear of His punishment which fear might lead him to think positively of Allah, may He be glorified. 

  • Reading Qur’an and reflecting on its meanings

  • Calling to mind how serious and terrifying the matter of sin is.

  • Fearing Allah, may He be exalted, by doing acts of obedience and worship, and refraining from evil deeds and prohibited things.

  • Respecting the sacred limits of Allah.

  • Knowing Allah, may He be glorified and exalted, by His names and attributes.

  • Knowing the virtue of those whose hearts are filled with awe of  Allah.

  • Pondering the stories of those who feared Allah and how they reached this status by means of faith and righteous deeds, praying qiyaam at night and fasting by day, and weeping for fear of Allah.

  • Reflecting upon the verses that speak of punishment and warnings, descriptions of Hell and the condition of its inhabitants, and what they will suffer of eternal misery, wretchedness and torment

  • Knowing your real situation and remembering that you are weak and insignificant; if Allah so willed He could hasten the punishment for you. So one who is like this should fear his Lord.

  • Reflecting upon the stories of the wrongdoers and sinners whom Allah punished for their sins.

  • Reflecting upon the condition of the people on the Day of the greatest fear and the great distress that they will feel.

  •  Listening to moving exhortations and heart-stirring lectures.

  •  Remembering Allah a great deal instills fear of Allah and of His Punishment, and fear of being deprived of Paradise. 

  • Fearing sudden punishment and not being given respite to allow repentance.




Ruqyah is of two types: ruqyah ash shar’eeya (permissible) and ruqyah ash shirkiyah (impermissible). Ruqyah ash shar’eeya – treatment as prescribed in the Quran and sunnah- must be with the speech of Allah (Quran) and His names and attributes, it must be in the Arabic language, or what is known to be its meaning in other languages and you must believe that ruqyah has no benefit by itself, but the benefits are from Allah.

Scholars have stated that ruqyah is one of the greatest remedies that the believer should use regularly. The greatest of ruqyah are surah Al-Faatihah, surah Al-Falaq and surah An-Naas, which can be used as general physical healing, cure and protection for the evil eye and sehr (magic) as well as psychological and spiritual diseases.


A group of the Companions of the Prophet (peace and blessings of Allaah be upon him) set out on a journey and travelled until they made came near one of the Arab tribes. They asked them for hospitality but they refused to do so. Then the leader of that tribe was stung, and they tried everything but nothing helped him. Then some of them said, Why don’t you go to those people who are staying (nearby)? Maybe some of them have something. So they went to them and said, O people, our leader has been stung and we have tried everything and nothing helped him. Do any of you have something? One of them said, Yes, by Allaah. I will perform ruqyah for him, but by Allaah we asked you for hospitality and you did not give us anything, so we will not perform ruqyah for you unless you give us something in return. So they agreed on a flock of sheep, then he started to blow on him and recite Al-hamdu Lillaahi Rabb il-‘Aalameen. Then he recovered quickly from his complaint and started walking, and there was nothing wrong with him. Then they have them what they had agreed to, and some of them (the Sahaabah) said, Let us share it out. The one who had performed ruqyah said, Do not do anything until we come to the Prophet (peace and blessings of Allaah be upon him) and tell him what happened, and we will wait and see what he tells us to do. So they came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him what had happened. He said, “How did you know that it is a ruqyah?” Then he said, “You did the right thing. Share them out, and give me a share.” And the Messenger of Allaah (peace and blessings of Allaah be upon him) smiled. (Narrated by al-Bukhaari, 2276, and by Muslim, 2201).

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) was ill, he would recite al-Mi’wadhatayn over himself and spit drily. When his pain grew intense, I recited over him and wiped him with his own hand, seeking its barakah (blessing).” 

Narrated by al-Bukhaari, 4728; Muslim, 2192

The du’aa’s that have been narrated in the Sunnah include the following:

Muslim (2202) narrated from ‘Uthmaan ibn Abi’l-Aas that he complained to the Messenger of Allaah (peace and blessings of Allaah be upon him) about pain that he had felt in his body from the time he had become Muslim. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him: “Put your hand on the part of your body where you feel pain and say ‘Bismillaah (in the name of Allaah) three times, then say seven times, ‘A’oodhu bi ‘izzat-illaah wa qudratihi min sharri ma ajid wa uhaadhir  (I seek refuge in the glory and power of Allaah from the evil of what I feel and worry about).”

Al-Tirmidhi (2080) added: He said, I did that, and Allaah took away what I had been suffering, and I kept on enjoining my family and others to do that.” (Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 1696)

It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) used to seek refuge for al-Hasan and al-Husayn, and he would say: “Your father [ meaning Ibraaheemm peace be upon him] used to seek refuge with Allaah for Ismaa’eel and Ishaaq with these words: A’oodhu bi kalimaat Allaah al-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge in the perfect words of Allaah, from every devil and every poisonous reptile, and from every evil eye).’” Narrated by al-Bukhaari, 3191.




Al-Fatihah is a prayer, a dialogue between the abd(slave) and his Rabb, the Creator of everything. The prayer remains incomplete if this Surah is not recited in the Salah.

Beginning Surah al-Fatihah

The Surah opens up with basmalah, the saying that must be recited before beginning any work. By reciting the words BismiAllahi rrahmani rraheem, a Muslim seeks the blessings of the Most Merciful— “Ar-Rahman”— and the Especially Merciful— “Ar-Raheem”, Allah subhanahu wa ta’ala.

Ayah 2: Learning the Etiquette of Du’a

After invoking the graciousness and mercy of Allah subhanahu wa ta’ala we utter a few words in His praise.

In ayah two, we learn the etiquette of making du’a. We can put forward our request abruptly and selfishly with complete disregard to the Being we’re addressing or we can take time to think through our words and then present them beautifully.

We beautify our du’a by saying, Alhamdu lillahi rabbi lAAlameen which means: All praises and thanks (be) to Allah, (the) Lord (of all) the world.

Ayahs 3 and 4: Stating the Attributes

We then proceed to the next ayaat where we describe a few of His attributes. We say, ArRahmani ArRaheem meaning, The Most Gracious, the Most Merciful, and Maliki yawmi alddeen— (The) Master (of the) Day (of the) Judgment.

One may well wonder about the difference between being gracious and being merciful. This is an important aspect. He has not extended His graciousness to the mushrikeen and other disbelievers, yet He has not limited His mercy to the Muslims only. Subhan’Allah!

Ayah 4 and 5: Acknowledgment

In ayah 4, we’re acknowledging that there will be a day when we’ll return to our Creator and give account for every deed we’ve done. Acknowledging that our Hereafter depends on our life in dunya, we remind ourselves that we cannot spend our lives blinded by ignorance.

Immediately after, we recognize our weakness. We acknowledge that it’s Him we worship and from Whom we seek help. In this ayah, we’re admitting that we’re “slaves” and He is the “Master”.

Ayah 6: Prayer for the Righteous Path

After praising Allah subhanahu wa ta’ala, identifying His attributes and acknowledging our slavery to Him, we make the du’a ih’dina l-sirata l-mustaqeema. Sirat in Arabic is used for path, whereas mustaqeem means straight. Hence, in this ayah we request guidance towards the straight path.

Ayah 7: Being Specific in Du’a: Setting Up Role Models

Continuing our du’a we say, sirat alladhina an’amta alayhim ghayri lmaghdubi alayhim wala l-dalina, which means, The path of those on whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.

This part indicates that we must set up role models for ourselves. By making this du’a in a way we’re seeking refuge from emulating the behavior of these two groups of people.

Narrated by Adi bin Hatim radhiAllahu anhu: I asked Allah’s Messenger sallAllahu aalyhi wa sallam about the statement of Allah ghayri lmaghdubi alayhim, he replied, ‘they are the Jews’. And wala l-dalina. He replied, ‘the Christians, and they are the ones who went astray’. [At-Tirmidhi, Abu Dawud]

Concluding Surah al-Fatihah with Aameen

Aameen is like a full-stop at the end of the sentence. It seals our du’a. Many people utter aameen in a rush, not knowing the benefit of reciting it.

A hadith narrated by Abu Huraira radhiAllahu anhu tells us when the Imam says sirat alladhina an’amta alayhim ghayri lmaghdubi alayhim wala l-dalina then you must say aameen for if one’s utterance of aameen coincides with that of the angels then his past sins will be forgiven. [Bukhari]

If this article was beneficial to you , then today when you perform your salah try being conscious of every ayah that you recite. Take your time and recite it from your heart. Do you know that Allah subhanahu wa ta’ala responds to each ayah that we utter? Wouldn’t you want to hold conversation with Him?



Allah says (interpretation of the meaning): “Verily, the number of months with Allah is twelve months (in a year), so was it ordained by Allah on the Day when He created the heavens and the earth; of them four are Sacred, (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar). That is the right religion, so wrong not yourselves therein” [Soorat at-Tawbah 9:36]. 

It was narrated from Abu Bakrah (may Allah be pleased with him) from the Prophet (blessings and peace of Allah be upon him): “… The year is twelve months, of which four are sacred: three consecutive months, Dhu al-Qa‘dah, Dhu al-Hijjah and Muharram, and Rajab of Mudar which comes between Jumaada and Sha‘baan.” Narrated by al-Bukhaari (2958). 

These months are called sacred for two reasons: 

1-     Because fighting therein is forbidden unless initiated by the enemy

2-     Because transgression of the sacred limits therein is worse than at other times. 

Hence Allaah has forbidden us to commit sins during these months, as He says (interpretation of the meaning): “wrong not yourselves therein”[al-Tawbah 9:36]  

It was narrated that Ibn ‘Abbaas said, concerning the words of Allah “so wrong not yourselves therein” [Soorat at-Tawbah 9:36]: (The command not to wrong yourself) applies in all months, then Allah singled out four months and made them sacred, and emphasised their sanctity, and He made sin during these months more grave, and He made righteous deeds and the reward thereof greater. 

Allah has chosen elites from His creation: from among the angels He chose Messengers, from among mankind He chose Messengers, from among speech He chose remembrance of Him (dhikr), from among spaces on earth He chose the mosques, from among the months He chose Ramadan and the sacred months, from among days He chose Friday (Jumu‘ah), and from among nights He chose Laylat al-Qadr. So venerate that which has been chosen by Allah, for people of understanding and wisdom respect that which has been chosen by Allah. End quote from Tafseer Ibn Katheer (may Allah have mercy on him), commentary on Soorat at-Tawbah verse 36 

The virtue of observing a great deal of naafil (supererogatory) fasts during the month of Muharram. It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The best fast after Ramadan is in the month of Allah Muharram.” Narrated by Muslim (1982).