How can we as Muslims honor Vishnu in our daily lives ?

Question

As Imam of a large Masjid(Mosque) of the Zaidiyyah sect of Islam, I get asked this question frequently.

The answer is simple. When directing your prayers to Mecca, even when praying to Allah(swt), say a small prayer of thanks to Vishnu(swt). When going on with your daily lives, give small words of thank to Vishnu, Buddha, Zeus, and all 99 gods.

For Allah means ALL the gods and we are all people of the books and children of the gods.

Answer 1

ATTENTION MUSLIMS: This sect is not recognised by mainstream Islam. It is considered deviant. This practice IS MAJOR SHIRIK (Association of God), and it is the greatest evil. PLEASE DON'T DO THIS THING.

Answer 2

PRAYING TO SOMEONE OTHER THEN ALLAH (SWT), THE ONE AND ONLY GOD, IS SHIRK!!! AND YOU WILL GO TO HELL FOR IT. READ YOUR QUR'AN AND YOUR HADITH.

YOU ARE NOT A MUSLIM. I JUST FIGURED THAT OUT BY YOUR LAST STATEMENT.

ALLAH, HAS 99 NAMES. STOP LEADING PEOPLE ASTRAY W/ YOUR LIES.

Answer 3

we can all honor them in our daily lives by respecting other peoples' beliefs and religion

Answer 4

wut the heck?
vishnu?
i thought u were muslims?
muslims only believe in one god allah
not vishnu and 99 other gods..
r u coonfused or something?
respect other ppls religions yah..but honor them when u dun believ in them thats sorta wierd...

Answer 5

why did you ask if you know the answer? duuuhhhhhhhhh

Answer 6

Subhan'Allah!!! This is not Islam, this is outright shirk. Brother, you need to get with the fundementals of Tawheed double quick!!! Vishnu is from Hinduism.......how can you mix idols with a pure montheism that is Islam. Authubillah!!

TAWHEED

Literally Tawheed means 'unification' (making something one) or "asserting oneness", and it comes from the Arabic verb wahhada which itself means to unite, unify or consolidate.

However, when the term Tawheed is used in reference to Allah (i.e. Tawheedullah), it means the realising and maintaining of Allah's unity in all of man's actions which directly or indirectly relate to Him.

It is the belief that Allah is One, without partner in His dominion and His actions (Ruboobeeyah), One without similitude in His essence and attributes (Asmaa wa Sifaat), and one without rival in His divinity and in worship (Ulooheeyahl 'Ebaadah).

These three aspects form the basis for the catagories into which the science of Tawheed have been traditionally divided. The three overlap and are inseperable to such a degree, that whoever omits any one aspect has failed to complete the requirements of Tawheed. The omission of any of the above mentioned aspects of Tawheed is referred to as "Shirk" (literally: sharing); the association of partners with Allah, which, in Islamic terms, is in fact idolatry.

Tawheed ar-Ruboobeeyah (Maintaining the Unity of Lordship)

This catagory is based on the fundamental concept that Allah alone caused all things to exist when there was nothing. He sustains and maintains creation without any need from it or for it; and He is the sole Lord of the universe and its inhabitants without any real challenge to His Sovereignity.

In Arabic, the word used to describe this creator-sustainer quality is Ruboobeeyah which is derived from the root "Rabb" (Lord).

According to this catagory, since Allah is the only power in existence, it is He Who gave all things the power to move and to change. Nothing happens in creation except what He allows to happen. In recognition of this reality, Prophet Muhammad (saas) used to often repeat the exclamatory phrase "La hawla wa laa quwwata ilaa billah" (There is no movement nor power except by Allah's Will)

The basis for the Ruboobeeyah concept can be found in many Qur'anic verses. For example:

Allah created all things and He is the agent on which all things depend (39:62)

And Allah created you all and whatever you do (37:96)

It was not you who threw, when you threw, but it was Allah who threw (8:17)

And no calamity strikes except by Allah's permission (64:11)

The Prophet (saas) further elaborated on this concept saying "Be aware that if the whole of mankind gathered together in order to do something to help you, they would only be able to do something for you which Allah had already written for you. Likewise, if the whole of mankind gathered together to harm you, they would only be able to do something to harm you which Allah had already written to happen to you" (Reported by Ibn 'Abbas and collected by At-Tirmidhi)

Thus, what man conceives as good fortune and misfortune are merely events predestined by Allah as part of the tests of this life. The incidents follow patterns set only by Allah. Allah has said in the Qur'an:

O Believers! Surely there is in your wives and children an enemy for you, so beware of them (64:14)

That is, within the good things of this life there are severe tests of one's faith in Allah. Likewise, in the terrible events of life there lies test as is mentioned in the verse:

Surely, We will test you with fear, hunger, loss of wealth and life and the fruits of your work, so give glad tidings to those who are patient (2:155)

Sometimes the patterns are recognisable, as in the case of cause and effect relationships, and sometimes they are not, as in the case when apparently good results come from evil means or bad results from good means.

Allah has explained that the wisdom behind these apparent irregularities is often beyond man's immediate comprehension due to his limited scope of knowledge:

Perhaps you may dislike something which is really good for you or like something bad for you, but Allah knows (what is best for you) and you know not (2:216)

Apparently evil events in human lives sometimes turn out to be for the best and apparently good things which people desire turn out to be harmful. Consequently, man's realm of influence in the course of events which make up his life is limited to the mental choice between options presented to him and not the actual results of his choice. In other words "man proposes and Allah disposes"

Apparent "good fortune" and "misfortune" are both from Allah and can not be caused by good-luck charms or by omens of bad luck such as Friday 13th, black cats, breaking mirrors and such. In fact, the belief in charms and omens is a manifestation of the grave sin of Shirk in this form of Tawheed.

Uqbah, one of the companions of the Prophet (saas) reported: that once a group of men approached Allah's Messenger to give him their allegiance, and he accepted the oath of nine of them but refused to accept it from one. When they asked him why he refused their companion's oath, he replied, "Verily, he is wearing an amulet" The man who was wearing the amulet put his hand in his cloak, pulled the amulet off and broke it and then made the oath. The Prophet (saas) then said, "Whoever wears an amulet has committed shirk".(Collected by Ahmed)

As for using the Qur'an like a charm or amulet by wearing or carrying Qur'anic verses on chains or in pouches to ward of evil or bring good fortune, there is little difference between such practises and those of the pagans. Neither the Prophet (saas) nor his companions used the Qur'an in this fashion, and the Prophet said, "Whoever innovates in Islam something which does not belong to it will have it rejected" (Reported by Aisha, collected by Bukhari)

It is true that the Surahs, An-Nas and Al-Falaq, were revealed specifically for exorcism (for removing evil spells), but the Prophet (saas) demonstrated the proper method by which they be used. On an occassion when a spell has been cast on him, he told Ali ibn Abi Talib to recite the two chapters verse by verse and when he became ill he used to recite them on himself. (Reported by Aisha, collected by Bukhari). He did not write them down and hang them around his neck, tie them on his arm or around his waist, nor did he tell others to do so.

Tawheed al-Asmaa was-Sifaat (Maintaining the Unity of Allah's Names and Attributes)

This catagory of Tawheed has five main aspects:

1. For the unity of Allah's Names and Attributes to be maintained in the first aspect, Allah must be referred to according to how He and His Prophet (saas) have described Him without explaining away His Names and Attributes by giving the meanings other that their obvious meanings. For example, Allah in the Qur'an says He gets angry with the disbelievers and the hypocrites. He says:

That He may punish the hypocrites, men and women, and the pagans, men and women who have an evil opinion of Allah. A circle of evil is around them; Allah is angry with them, curse them and prepares for them an evil end. (48:6)

Thus, anger is one of Allah's Attributes. It is incorrect to say that His anger must men His punishment since anger is a sign of weakness in manand, as such, not befitting of Allah. What Allah has stated should be accepted with the qualification that His anger is not like human anger, based on Allah's statement "There is nothing like Him" (42:11). The process of so-called "rational" interpretation when taken to its logical conclusion results in the denial of Allah's very existence. For Allah describes Himself as Living and man lives, therefore, according to rational arguement, Allah is neither living nor existing. The fact is that the similarity between Allah's attributes and those of mankind is only in name and not in degree. When attributes are used in reference to Allah, they are taken in the absolute sense, free from human deficiences.

2. The second aspect of Tawheed al-Asmaa was-Sifaat involves referring to Allah as He has referred to Himself without giving Him any new names or Attributes. For example, Allah may not be given the name al-Ghaadib (the Angry one), inspite of the fact that He gets angry, because neither Allah, nor His Messanger (saas) has used this name. This may seem to be a very fine point, but it must be maintained in order to prevent the false description of Allah. That is, finite man is in no position to define the infinite Lord of creation.

3. In the third aspect of Tawhedd al-Asmaa was-sifaat Allah is referred to without giving Him the attributes of His creation. For example, it is claimed in the Bible and Torah that Allah spent the first 6 days creating the universe, then slept on the 7th day. (Genesis 2:2) For this reason, Jews and Christians take either Saturday or Sunday as a day of rest in which work is looked at as a sin. Such a claim assigns to Allah the attributes of His creation. It is man who tires after heavy work and needs sleep to recuperate.

Elsewhere in the Bible and Torah, Allah is portrayed as repenting for His bad thoughts in the same way as humans do when they realise their errors. "And the Lord repented of the evil which He thought to do to His people" (Exodus 32:14)

Similarly, the claim that Allah is a spirit or has a spirit completely ruins this area of Tawheed. Allah does not refer to Himself as a spirit anywhere in the Qur'an nor does His Prophet (saas) express anything of that nature in the Ahadith. In fact, Allah refers to the spirit as part of His creation (Surah 17:85)

The key principle which should be followed when dealing with Allah's Attributes is the ayah:

There is nothing like Him and He is the hearer and seer of all (42:11)

The attributes of hearing and seeing are among human attributes, but when they are attributed to the Divine Being they are without comparison in their perfection. However, when these attributes are associated with men they necessitate ear and eye apparatuses which cannot be attributed to Allah.

What man knows about his Creator is only what little He has revealed to him through His prophets. Therefore, man is obliged to stay within these narrow limits. When man gives free rein to his intellect in describing Allah, he is liable to fall into many errors by assigning to Allah the attributes of His creation.

In there love of Pictorial representations, Christians have painted, carved and molded innumerable human likenesses and called them images of Allah. These have served to pave the way for the acceptance of Jesus' divinity among the masses. Once they accepted the conception of the Creator as being like a human being, accepting Jesus as God presented no real problem.

4. The fourth aspect of Tawheed al-Asmaa was-Sifaat requires that man not be given the Attributes of Allah. For example, in the New Testament, Paul take the figure of Melchizedek, king of Salem, from the Torah (Genesis 14:18-20) and gives both him and Jesus the divine attribute of having no beginning or end

"1 For this Melchizedek, king of Salem, priest of the most high God, met Abraham returning from the slaughter of the kings and blessed him, 2 and to him Abraham apportioned a tenth part of everything. he is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is king of peace. 3 He is without father or moter or genealogy, but resembling the Son of God he continues a priest forever" (Hebrews 7:1-3)

"5 So also Christ did not exalt himself to be made a high priest, but he was appointed by him who said to him, 'Thou art my son, today I have begotten thee'; 6 as he says also in another place, 'Thou art a priest forever, after the order of Melchizedek'" (Hebrews 5:5-6)

Most Shi'ite sects (with exception of the Zaidites of Yemen) have given their imaams divine attributes of absolute infallibility, knowledge of the past, the future and the unseen, the ability to change destiny and control over the atoms of creation. in so doing, they set up rivals who share Allah's unique attributes and who in fact, become gods beside Allah.

5. Maintaining the unity of Allah's Names also means that Allah's Names in the definite form cannot be given to His creation unless preceded by the prefix 'Abd' meaning 'slave of' or 'servant of'. Many of the Divine Names in their indefinite form like Ra'oof and Raheem are allowable names for men because Allah has used some of them in their indefinite forms to refer to the Prophet (saas)

A Messenger has come to you from among yourselves to whom which anything which burdens you is grevious. He is full of concern for you and is full of pity (Ra'oof) and full of mercy (Raheem) (9:128)

But ar-Ra'oof (the One Most Full of Pity) and ar-Raheem (the Most Merciful) can only be used to refer to men if the are preceded by Abd as in Abdur Ra'oof or Abdur-Raheem, since in the definite form they represent a level of perfection which only belongs to Allah.

Similarly, names like Abdur-Rasool (slave of the messenger) or Abdun-Nabi (slave of the prophet), Abdul Hussein (slave of Hussein) etc, where people name themselves slaves to other than Allah are also forbidden. Based on this principle, the Prophet (saas) forbade Muslims from referring to those put under their charge as Abdee (my slave) or Amatee (my slavegirl) (Abu Dawud vol.3 #4957)

Tawheed al-Ebaadah (Maintaining the Unity of Worship)

In spite of the wide implications of the first two catagories of Tawheed, firm belief in them alone is not sufficient to fulfill the Islamic requirements of Tawheed.

Tawheed ar-Ruboobeeyah and Tawheed al-Asmaa was Sifaat must be accompanied by their complement Tawheed al-Ebaadah, in order for Tawheed to be considered complete according to Islam. This point is substantiated by the fact that Allah Himself has related in clear terms that the Mushrikoon (idolaters) of the Prophet's time confirmed many aspects of the first two forms of Tawheed. In the Qur'an, Allah tells the Prophet (saas) to say to the pagans:

Say: Who is it that gives you all sustenance from the sky and earth, governs sight and hearing, brings forth life from dead (matter) and death from the living, and plans the affairs of man? They will say 'Allah' (10:31)

If you asked them who created them, they would surely say 'Allah' (43:87)

If you asked them who brings down water from the sky and with it brings the earth to life after its death? They will most certainly say 'Allah' (29:63)

The pagans of Mecca all knew that Allah was their creator, sustainer, their Lord and Master yet that knowledge did not make them Muslims according to Allah. In fact, Allah said:

Most of them do not believe in Allah except while joining partners to Him (12:106)

Ibn Abbas' great student Mujahid ibn Jubayr al Makkee commented: 'There belief in Allah represented by their statement, 'Allah created us, provides for us and takes our lives' did not stop them from worshipping other gods besides Allah.

From the previously mentioned verses, it is clear that the Kuffar knew of Allah's Sovereignty, dominion and power. In fact, they used to devote various types of worship to Him like hajj, charity, animal sacrifices, vows and even prayers in times of dire necessity and calamity. They even used to claim that they were following the religion of Abraham. Because of that claim, Allah revealed the verse:

Abraham was not a Jew nor was he a Christian, but (he) was a true Muslim and not among those who joined partners with Allah (3:67)

Some of the pagans of Mecca even believed in the Ressurection and the Judgement and others in predestination (Qadr). Ample evidence of their belief can be found in pre-Islamic poetry. For example, the poet Zuhayr was reported to have said: "It is either delayed, placed in a book and saved for the Day of Judgement or hastened and avenged"

Antarah was quoted as saying: "O 'Ebil to where will you run from death, if my Lord in the sky has destined it?"

In spite of the Meccans confessions of Tawheed and their knowledge of Allah, Allah classified them as disbelievers and pagans simply because they worshipped other gods along with their worship of Allah.

Consequently, the most important aspect of Tawheed is that of Tawheed al-Ebaadah. All forms of worship must be directed only to Allah because He alone deserves worship, and it is He alone who can grant benefit to mankind as a result of His worship. Allah emphasised the importance of directing worship to Him alone by pointing out that this was the main purpose of man's creation:

I did not create the Jinn and Mankind except for My worship (51:56)

The gravest sin is Shirk, the worship of others instead of Allah or alongside Allah. In Surah al Fatihah, ayah four reads: You alone do we worship and You alone do we ask for help. A clear statement that all forms of worship should only be directed to the One who can respond, Allah.

The Prophet (saas) confirmed the concept of unity of worship saying: "If you ask in prayer ask only Allah, and if you seek help, seek it only from Allah" (At-Tirmidhi).

The absence of any need for intercession is further emphasised by the many verses indicating His closeness to man. For example:

When my servants ask you (O Muhammad) about Me (tell them) 'Verily I am close (to them), I listen to the prayer of everyone who calls on Me. So let them respond to Me and believe in Me in order that they may be rightly guided (2:186)

...for We are nearer to him (man) than his jugular vein (50:16)

The confirmation of Tawheed al-Ebaadah conversely necessitates the denial of all forms of intercession or association of partners with Allah. If some one prays to the dead seeking their influence on the lives of the living, they have associated a partner with Allah because worship is being shared between Allah and his creation. The Prophet (saas) said, in no uncertain terms "Prayer (du'a) is worship (Abu Dawud).

And Allah, Most Great and Glorious said:

Do not worship besides Allah that which cannot help or harm you (21:66)

If someone prays to the Prophet (saas), to so-called saints, jinn or angels asking them to request help from Allah for them, they have also committed shirk. When misfortune occurs, some call upon saints and such for aid and protection even though Allah has already said:

If Allah allows harm to befall you, none can remove it except Him (6:17)

Worship in the Islamic view, includes more than just praying, fasting, paying zakat, Hajj and sacrifice. It includes emotions like love, trust and fear, all of which have degrees which should only be direct to Allah. Allah has addressed these emotions and warned against the excesses in them as follows:

There are among men those who take (for worship) others beside Allah as equal to Him. They love them as they should only love Allah.......(2:165)

Will you not fight people who broke their oaths, plotted to expel the Messenger and were the first to attack you? Do you fear them? Allah has more right to be feared if you are true believers (9:13)

Put your trust in Allah if you are truly believers (5:23)

Sice the term Ebaadah implies total obedience to Allah and He is the ultimate Lawgiver, the implementation of secular legl systems not based on Divine Law (Shari'ah) is an act of disbelief in the divine law and belief in the correctness of such systems and constitutes shirk. Allah said in the Qur'an:

Those who do not rule by what Allah has revealed are disbelievers (5:44)

Hence, a significant part of Tawheed al-Ebaadah involves the implmentation of the Shari'ah, especially in lands where Muslims form the majority. Divine law has to be reintroduced in the many so-called Muslim countries where governments now rule according to imported capitalist and communist constitutions, and Islamic law is all but extinct or relegated to a few areas of minor importance.

The acceptance on secular law in place of Shari'ah in Muslim lands is Shirk. Those in a position to change it must do so, while those unable to do so must speak out against the rule of Kufr and call for the implementation of Shari'ah. If even this becomes impossible, secular, unIslamic governments must be sincerely hated and despised for the pleasure of Allah and the upholding of Tawheed.

The Categories of Shirk

The study of Tawheed cannot be considered complete without a careful analysis of its opposite, Shirk. Some mention of Shirk has already been made in the Tawheed page and examples of it have been given to illustrate how Tawheed may be obliterated. However, in this Page Shirk will be looked at as a separate topic whose grave importance Allaah has attested to in the Qur'aan,

"Surely Allaah will not forgive the association of partners (Shirk) with Him, but He forgives (sins) less than that of whomever He wishes."1

Because the sin of Shirk denies the very purpose of man's creation, it is to God the gravest of sins; the unforgivable sin.

Shirk literally means partnership, sharing or associating,2 but Islamically it refers to the act of assigning partners to Allaah in whatever form it may take. The following analysis of Shirk is according to the three broad categories developed in the study of Tawheed. Hence, we will first look at the main ways in which Shirk can occur in the area of Ruboobeeyah (Lordship), then Asmaa was-Sifaat (Divine Names and Attributes) and finally in 'Ebaadah (Worship).

Shirk in Ruboobeeyah
This category of Shirk refers to either the belief that others share Allaah's Lordship over creation as His equal or near equal, or to the belief that there exists no Lord over creation at all. Most religious systems fall into the first aspect of Shirk in Ruboobeeyah while it is the philosophers and their man-made philosophies who tend to fill the second aspect.

(A) Shirk by Association
Beliefs which fall under this sub-category are ones in which a main God or Supreme Being over creation is recognized, however His dominion is shared by other lesser gods, spirits, mortals, heavenly bodies or earthly objects. Such belief systems are commonly referred to by theologians and philosophers as either monotheistic (having one God) or polytheistic (having more than one God). According to Islaam, all of these systems are polytheistic and many represent various degrees in the degeneration of divinely revealed religious systems all of which were originally based on Tawheed.

Within Hinduism, the Supreme Being Brahman is conceived as in dwelling, all-pervading, unchangeable and eternal, the abstract impersonal Absolute, in which all things have their origin and end. While the god Brahma is the personified creator of the universe who forms a trinity with the preserver god, Vishnu and the destroyer god, Shiva.3 Thus, Shirk in Ruboobeeyah is expressed in Hinduism by the delegation of God's creative, destructive and preservative powers to other gods.

Christian belief states that the one God reveals himself in the three persons of Father, Son (Jesus Christ) and Holy Spirit. These three persons are nevertheless regarded as a unity, sharing one 'substance'.4 Prophet Jesus is elevated to divinity, sits on the right hand of God and judges the world. The Holy Spirit, who in the Hebrew Bible is the means by which God exercises his creative power, in Christian thought becomes a part of the God-head. Paul made the Holy Spirit the alter ego of Christ, the guide and help of Christians, first manifesting itself on the day of Penecost.5 Consequently, Shirk in Ruboobeeyah occurs in the Christian belief that Jesus and the Holy Spirit are God's partners in all of His dominion, in their belief that Jesus alone pronounces judgement on the world and in their belief that Christians are helped and guided by the Holy Spirit.

Zoroastrians (Parsis) conceive of God, Ahura Mazda, as being the creator of all that is good, and is alone worthy of absolute worship. Fire is one of the seven creations of Ahura Mazda and is considered his son or representative. But they also commit Shirk in Ruboobeeyah by conceiving of evil, violence and death as being the creation of another god called Angra Mainyu whom they represent by the symbol darkness.6 Hence, God's sovereignty over all creation (i.e. His Ruboobeeyah) is shared with an evil spirit elevated to the level of an opposing god due to man's desire to not attribute evil to God.

In the Yoruba religion, followed by over 10 million people in West Africa (mainly Nigeria), there is one supreme God, Olorius (Lord of Heaven) or Olodumare. Nevertheless, modern Yoruba religion is characterized by a multitude of Orisha worship, so that Yoruba religion appears as strict polytheism.7 Consequently, Yorubas commit Shirk in Ruboobeeyah by turning over all of God's functions to minor gods and spirits.

The Zulus of South Africa believe in one God, Unkulunkulu, meaning the ancient, the first, the most revered one. The principal specific titles for God are; Nkosi yaphezulu (Lord-of-the-Sky) and uMvelingqanqi (the first to appear). Their Supreme Being is represented as a male, who, along with the earth female, bring forth the human world. Thunder and Lightening are in Zulu religion acts of God, whereas sickness and other troubles in life may be caused by the ancestors, the "Idlozi" or "abaphansi" (those under the earth). The ancestors also protect the living, ask for food, are pleased with ritual and sacrifice, punish neglect and take possession of fortune tellers (inyanga).8 Thus, Shirk in Ruboobeeyah takes place in the Zulu religion not only in their concept of the creation of the human world but also their attribution of good and evil in human life to the work of ancestral spirits.

Among some Muslim people, Shirk in Ruboobeeyah is manifested in their belief that the souls of saints and other righteous humans can affect the affairs of this world, even after their deaths. Their souls, it is believed, can fulfill one's needs, remove calamities and aid whoever calls on them. Therefore, grave worshippers assign to human souls the divine ability to cause events in this life which in fact only Allaah can cause.

Common among many Sufis (Muslim mystics) is the belief in "Rijaal al-Ghayb"9, chief of whom occupies the station called "Qutub" from which the affairs of this world are governed.10

(B) Shirk by Negation
This sub-category represents the various philosophies and ideologies which deny the existence of God either explicitly or implicitly. That is, in some cases God's non-existence is stated (Atheism), while in other cases His existence is claimed, but the way in which He is conceived actually denies His existence (Pantheism).

There are a few ancient religious "systems" in which God does not exist, foremost among them is the system attributed to Gautama Buddha. Buddhism, a reformist movement in Hinduism opposed to the caste system, was founded in the 6th century BC during the same period as Jainism. During the 3rd century BC it became the state religion. Eventually it was assimilated by Hinduism, Buddha himself becoming one of the Avatars (incarnations of God). It disappeared from India but became dominant in China and other Eastern nations. Hinayana Buddhism (400-250 BC), the earlier and more strict of the two interpretations of Buddhism which arose after Gautama Buddha's death, makes it clear that there is no God; hence the burden of salvation belongs to the individual alone.11 Thus, this ancient strain of Buddhism could be classified as an example of Shirk in Ruboobeeyah wherein God's existence is explicitly denied.

Similarly in the teachings of Jainism as systematized by Vardhamana, there is no God, but liberated souls achieve something of this status, having immortality and omniscience; and the religious community treats the liberated ones as though they were divine, building temples to them and venerating their images.12

Another ancient example is that of the Pharaoh of Prophet Moses' time. Allaah mentioned in the Qur'aan that he negated the existence of God and claimed to Moses and the people of Egypt that he, Pharaoh, was the only true lord of all creation. Allaah quoted him as saying to Moses, "If you chose a god besides me, I will surely imprison you"13 and to the people, "He proclaimed, 'I am your Lord, the Most High'"14

In the nineteenth and twentieth centuries a number of European philosophers asserted the non-existence of God in what became know as the "death of God philosophy". The German philosopher Philipp Mainlander (1841-1876) in his principal writing, The Philosophy of Redemption, 1876, states that the world begins with the death of God, since God is a principle of unity shattered in the plurality of the world and a principle of joy denied in the law of suffering which dominates the worid.15 In Prussia Friedrich Nietzsche (1844-1900) supported the idea of the "death of God" proposing that God was nothing more than a projection of man's uneasy conscience and that man was the bridge to the Superman.16 Jean Paul Sartre, a French philosopher of the twentieth century also echoed the "death of God" thought. He claimed that God could not exist because He was a contradiction in terms. The idea of God, according to him, is a projection which man must make being what he is.17

Darwin's (d. 1882) proposal that man was merely a glorified ape was widely adopted in the theories of social scientists and philosophers of the nineteenth century as it provided a "scientific" basis for the non-existence of God. According to them religion evolved from animism to monotheism along with man's supposed social evolution from an independent individual to a national state and his physical evolution from ape to man.

They attempt to escape the questions surrounding creation by claiming that there was none and by attributing Allaah's attribute of being without beginning and end to matter which He has created. Present day holders of this belief are the followers of Karl Marx, communists and scientific socialists, who claim that the origin of everything in existence is matter in motion. They further claim that God is a figment of man's imagination created by the ruling classes to justify their hereditary rule and divert the attention of the oppressed masses from the realities in which they live.

An example of this form of Shirk among some Muslims is that of many Sufis like Ibn 'Arabee who claim that only Allaah exists (All is Allaah, and Allaah is all). They deny the separate existence of Allaah and thereby in fact deny His existence. This idea was also expressed in the 17th century by the Dutch Jewish philosopher, Baruch Spinoza, who claimed that God is the total of all parts of the universe including man.

Shirk in al-Asmaa was-Sifaat
Shirk in this category includes both the common pagan practice of giving Allaah the attributes of His creation as well as the act of giving created beings Allaah's names and attributes.

(A) Shirk by Humanization
In this aspect of Shirk in al-Asmaa was-Sifaat, Allaah is given the form and qualities of human beings and animals. Due to man's superiority over animals, the human form is more commonly used by idolaters to represent God in creation. Consequently, the image of the Creator is often painted, moulded or carved in the shape of human beings possessing the physical features of those who worship them. For example, Hindus and Buddhists worship countless idols in the likeness of Asian men and consider them manifestations of God in creation. Modern day Christian belief that Prophet Jesus was God incarnate; that the Creator became His creation, is another good example of this type of Shirk. There have been many so-called great Christian painters like Michaelangelo (d. 1565), who painted pictures of God as a naked old European man with long flowing white hair and beard on the ceiling of the Sistine Chapel in the Vatican. These pictures have in turn, been held by the Christian world in the highest of esteem.

(B) Shirk by Deification
This form of Shirk in al-Asmaa was-Sifaat relates to cases where created beings or things are given or claim Allaah's names or His attributes. For example, it was the practice of the ancient Arabs to worship idols whose names were derived from the names of Allaah. Their main three idols were: al-Laat taken from Allaah's name al-Elaah, al-'Uzza taken from al-'Azeez and al-Manaat taken from al-Mannaan. During the Prophet Muhammad's era there was also a false prophet in a region of Arabia called Yamaamah, who took the name Rahmaan which only belongs to Allaah.

Among the Shi'ite sects is the Nusayreeyah of Syria, who believe that the Prophet Muhammad's cousin and son-in-law, 'Alee ibn Abee Taalib, was a manifestation of Allaah and give him many of Allaah's qualities. Among them is also the Ismai'ils also know as Agha Khanis who consider their leader, the Agha Khan, to be God incarnate. Also included in this category are the Druze of Lebanon who believe that the Faatimid Caliph al-Haakim bi Amrillaah, was the last manifestation of Allaah among mankind.

Claims of Sufis (muslim mystics) like al-Hallaaj that they have become one with God and as such exist as manifestations of the Creator within His creation may also be included in this aspect of Shirk in al-Asmaa was-sifaat. Modern-day spiritualists and mediums like Shirley Maclaine, J.Z. Knight, etc., often claim divinity for themselves as well as mankind in general. Einstein's Theory of Relativity (E = mc2, Energy is equal to mass times the square of the speed of light) taught in all schools is in fact an expression of Shirk in al-Asmaa was-Sifaat. The theory states that energy can neither be created nor destroyed; it merely transforms into matter and vice versa. However, both matter and energy are created entities and they both will be destroyed as Allaah clearly states:

"Allaah is the creator of all things..."18

"Everything in (the world) will perish..."19

The theory also implies that mass and energy are eternal having no beginning or end since they are supposed to be uncreated and transform into each other. However, this attribute belongs only to Allaah who alone is without beginning or end.

[MSA-USC Editor's note: Understand that the author is pointing out a flaw in an informal part of the theory of relativity, that is, that matter and energy are eternal. The author is not arguing against the mathematical relationship between these two, but rather against their independence from Allaah's all-encompassing power - both creative and destructive.]

Darwin's theory of evolution is also an attempt to explain the evolution of life and its forms from lifeless matter without the intervention of God. One of the leading Darwinists of this century, Sir Aldous Huxley expressed this thought as follows:

"Darwinism removed the whole idea of God as the creator of organisms from the sphere of national discussion."20

Shirk In al-'Ebaadah
In this category of Shirk, acts of worship are directed to other than God and the reward for worship is sought from the creation instead of the Creator. As in the case of the previous categories, Shirk in al-'Ebaadah has two main aspects.

(A) Ash-Shirk al-Akbar (Major Shirk):
This form of Shirk occurs when any act of worship is directed to other than Allaah. It represents the most obvious form of idolatry which the prophets were specifically sent by Allaah to call the masses of mankind away from. This concept is supported by Allaah's statement in the Qur'aan:

"Surely we have sent to every nation a messenger saying, worship Allaah and avoid Taaghoot (false gods)"21

Taaghoot actually means anything which is worshipped along with Allaah or instead of Allaah. For example, love is a form of worship which, in its perfection, should only be directed to Allaah. In Islaam, the love of God is expressed by total obedience to Him. It is not the type of love which man naturally feels toward creation; towards parents, children, food, etc. To direct that type of love towards God is to lower Him to the level of His creation which is Shirk in al-Asmaa was-Sifaat. Love which is worship is the total surrender of one's will to God. Consequently, Allaah told the Prophet (saws) to tell the believers:

"Say: If you love Allaah, follow me and Allaah will love you."22

The Prophet (saws) also told his companions, "None of you is a true believer until I become more beloved to him than his child, his father and the whole of mankind".23 Love of the Prophet (saws) is not based on his humanity but on the divine origin of his message. Thus, like the love of Allaah, it is also expressed by total obedience to his commands.

Allaah said in the final revelation:

"Whoever obeys the Messenger has obeyed Allaah,"24

and

"Say: Obey Allaah and obey the Prophet..."25

If man allows the love of anything or anyone to come between himself and Allaah, then he has worshipped that thing. In this way, money can become one's god or even one's desires could become a god. The Prophet (saws) said, "The worshipper of the Dirham will always be miserable"26 and Allaah said in the Qur'aan

"Have you not seen the one who takes his desires as his god?"27

Much emphasis has been placed on the evils of Shirk in 'Ebaadah (worship) because it contradicts the very purpose of creation as expressed in Allaah's statement:

"I have not created Jinn or mankind except for my worship."28

Major Shirk represents the greatest act of rebellion against the Lord of the Universe, and is thus the ultimate sin. It is a sin so great that it virtually cancels out all good a person may do and guarantees its perpetrator eternal damnation in Hell. Consequently, false religion is based primarily on this form of Shirk. All man-made systems in one way or another invite their followers to the worship of creation. Christians are called upon to pray to a man, a Prophet of God named Jesus, whom they claim to have been God incarnate. Catholics among Christians pray to Mary as the "mother of God", to the angels like Michael who is honored on May 8 and September 29, Michaelmas Day, as St. Michael,29 as well as to human saints, whether real or fictitious.

Muslims whose acts of worship fall into this category of Shirk are those who pray to Prophet Muhammad (saws) or to mystics in the Sufi hierarchy of saints believing that they can answer their prayers, though Allaah has clearly said in the Qur'aan:

"Say: Think to yourselves, if Allaah's punishment came upon you or the Final Hour, would you then call on other than Allaah? (Reply) if you are truthful."30

(B) Ash-Shirk al-Asghar (Minor Shirk):
Mahmood ibn Lubayd reported, "Allaah's messenger (saws) said: "The thing I fear for you the most is ash-Shirk al-Asghar (minor shirk)." The companions asked "Oh! messenger of Allaah, what is minor Shirk?" He replied "Ar-Riyaa (showing off), for verily Allaah will say on the Day of Resurrection when people are receiving their rewards, 'Go to those for whom you were showing off in the material world and see if you can find any reward from them.'"31

Mahmood ibn Lubayd also said, "The Prophet (saws) came out and announced, 'O people, beware of secret Shirk!' The people asked, 'O messenger of Allaah, what is secret Shirk?' He replied, 'When a man gets up to pray and strives to beautify his prayer because people are looking at him; that is secret Shirk.'"32

Ar-Riyaa

Riyaa is the practise of performing any of the various forms of worship in order to be seen and praised by people. This sin destroys all the benefits that lie in righteous deeds and brings on the one who commits it a serious punishment. It is particularly dangerous, because it is natural for man to desire and enjoy the praise of his fellow men. Doing religious acts to impress people or in order to be praised by them is, therefore, an evil which deserves man's utmost caution. This danger is really significant to the believers whose goal is to make all of the acts of their lives religious acts dedicated to God. In fact, the likelihood that knowledgable true believers would commit ash-Shirk al-Akbar is small, since its pitfalls are so obvious. But, for the true believer like everyone else, the chance of committing Riyaa is great because it is so hidden. It only involves the simple act of changing one's intention. The motivating forces behind it are also very strong, since it comes from man's inner nature. Ibn 'Abbaas alluded to this reality when he said, "Shirk is more hidden than a black ant creeping on a black stone in the middle of a moonless night."33

Thus, great care has to be taken to ensure that one's intentions begin pure and remain pure whenever righteous deeds are being done. In order to ensure this, the saying of Allaah's name is enjoined in Islaam before all acts of importance. A series of Du'aas (informal prayers) have also been prescribed by the Prophet (saws) before and after all natural habits like eating, drinking, sleeping, sex, and even going to the toilet, in order to turn these everyday habits into acts of worship and develop in Muslims a keen awareness of Allaah. It is this awareness, called Taqwaa, which ultimately insures that intentions remain pure.

The Prophet (saws) also provided protection against the inevitable acts of Shirk by teaching certain specific prayers which may be said anytime. Abu Moosaa said, "One day Allaah's messenger delivered a sermon saying 'O people, fear Shirk for it is more hidden than the creeping of an ant.' Those whom Allaah wished asked, 'And how do we avoid it when it is more hidden than the creeping of an ant, O Messenger of Allaah?' He replied, 'Say: Allaahumma Innaa na'oodhu bika an nushrika bika shay'an na'lamuh, wa nastaghfiruka limaa laa na'lamuh (O Allaah, we seek refuge in you from knowingly committing shirk with you and we ask your forgiveness for what we do not know about).'"34

In the following chapters a more detailed look will be taken of the most prominent areas in which Shirk in all its three aspects most commonly occurs.

Footnotes
1 Soorah an-Nisaa, 4:48.

2 The Hans Wehr Dictionary of Modern Written Arabic, p.468.

3 W.L. Reese, Dictionary of Philosophy and Religion, (New Jersey: Humanities Press, 1980), pp.66-67 and 586-7. See also John Hinnells, Dictionary of Religions (England: Penguin Books, 1984) pp.67-8.

4 Dictionary of Religions, p.337.

5 Dictionary of Philosophy and Religion, p.231.

6 Dictionary of Religions, pp.361-2.

7 Dictionary of Religions, p.358.

8 Ibid., p. 363.

9 Literally, "men of the unseen world". The world is supposed to endure due to the intercessions of a hierarchy of "averting" Saints whose number are fixed, the place of one who dies being immediately filled. (Shorter Encyclopedia of Islam, p.582).

10 Shorter Encyclopedia of Islam, pp.55.

11 Dictionary of Philosophy and Religion, p.72.

12 Dictionary of Philosophy and Religion, pp. 262-3.

13 Soorah ash-Shooraa, 26:29.

14 Soorah an-Naazi'aat, 79:24.

15 Dictionary of Philosophy and Religion, p.327.

16 Ibid., p.391.

17 Dictionary of Philosophy and Religion, pp.508-9.

18 Soorah az-Zumar, 39:62.

19 Soorah ar-Rahmaan, 55:26.

20 Quoted in Francis Hitching's, The Neck of the Giraffe, (New York: Ticknor and Fields, 1982), p.254 from Tax and Callender, 1960, vol.111, p.45.

21 Soorah an-Nahl, 16:36.

22 Soorah Aal'Imraan, 3:31.

23 Reported by Anas and collected by al-Bukhaaree (Sahih Bukhari (English- Arabic), vol.1, p.20, no.13) and Muslim (Sahih Muslim (English Trans.), vol.1, p.31, no.71).

24 Soorah an-Nisaa, 4:80.

25 Soorah Aal'Imraan, 3:32.

26 Reported by al-Bukhaaree (Sahih Bukhari, (English-Arabic), vol.8, p.296, no.443).

27 Soorah al-Furqaan, 25:43.

28 Soorah adh-Dhaariyaat, 51:56.

29 William Halsey (ed.), Colliers Encyclopedia, (U.S.A: Crowell-Collier Educational Foundation; 1970, vol.16, p.110.

30 Soorah al-An'aam, 6:40.

31 Reported by Ahmad. at-Tabaraanee and al-Bayhaqee in az-Zuhd. See Tayseer al-'Azeez al-Hameed, p.118.

32 Collected by Ibn Khuzaymah.

33 Reported by Ibn Abee Haatim and quoted in Tayseer al-'Azeez al-Hameed, p. 587

34 Collected by Ahmad and at-Tabaraanee


Shirk: the Ultimate Crime

Murder, rape, child molesting and genocide. These are all some of the appalling crimes which occur in our world today. Many would think that these are the worst possible offenses which could be committed. But there is something which outweighs all of these crimes put together: It is the crime of shirk.

Some people may question this notion. But when viewed in a proper context, the fact that there is no crime worse then shirk, will become evident to every sincere person.

There is no doubt that the above crimes are indeed terrible, but their comparison with shirk shows that they do not hold much significance in relation to this travesty. When a man murders, rapes or steals, the injustice which is done is directed primarily at other humans. But when a man commits shirk, the injustice is directed towards the Creator of the heavens and the earth; Allah. When a person is murdered, all sorts of reasons and explanations are given. But one thing that the murderer cannot claim, is that the murdered was someone who provided him with food, shelter, clothing and all the other things which keep humans aloft in this life.

But when a person commits shirk, they attempt to, willingly or unwillingly, direct an injustice towards the one who has provided them with all these necessary things - and often a whole lot more. This Being who provides us with all our needs and wants is of course Allah, the Lord of this universe. So is it right for us to commit this offense against the one who has provided us with all that we could possibly need? This is the ultimate form of ingratitude which humans display, and will eventually cause many people eternal pain. The severity of this crime has been established in shaa Allah, but until now you may have been wondering 'what exactly is shirk?'

The Reality of Shirk

In the previous issue we talked about Tawheed (the Oneness of Allah). Shirk is its exact opposite. Linguistically, shirk means a partnership or to share or associate. However, Islamicly it is to give to other than Allah, that which belongs solely to Allah. This means that parts of Allah's creation are given powers and attributes which belong to Allah, thus, ultimately sending worship to other then Allah alone. These parts of the creation therefore become partners with Allah.

The purpose of our creation is outlined in the Qur'an when Allah says: "I did not create the Jinn[1] and mankind except to worship Me" (Surah Ad-Dhariyat 51:56)

Our very existence on this earth is to worship Allah alone. By committing shirk, a person ends up denying this very purpose of our creation. To Allah, this is the gravest of sins and thus unforgivable.

Allah says: "Surely Allah will not forgive the association of partners (shirk) with Him, but He forgives (sins) less then that to whomever He wishes" (Surah An-Nisa 4:48)

This means that everything can be forgiven except shirk. However we should not misunderstand this into thinking that those who commit shirk are totally doomed. Allah calls himself by al-Ghafoor (The Most Forgiving), and truly he is the Most Forgiving. If a person commits shirk and then wishes to make repentance, Allah accepts his repentance and wipes the slate clean. But if the person does not make repentance during his lifetime, then Allah will not forgive this person on the Day of judgment. Hellfire will be made eternal and he/she will never come out. It must also be remembered that Allah through his justice, has not discriminated in the punishment of this crime. If a Muslim commits shirk during his lifetime, and does not make repentance, he too will face the eternal fury of the Hellfire. It is this thought which helps Muslims from becoming too complacent and arrogant like some of the previous nations.[2]

Some people say that eternal Hellfire is unjust. But indeed Allah is the Most Just. While some will go to Hell forever for committing shirk, there will be others who will go to Paradise forever for upholding Tawheed. Those who say that Allah is unjust for sending some to Hell forever, should therefore also say that Allah is unjust for sending others to Paradise forever! But we know that those who claim this, would never themselves refuse an everlasting reward such as Paradise, thus showing the weak human understanding of this argument.

By committing shirk we should not fool ourselves into thinking that we harm Allah in anyway. Rather we harm ourselves with the threat of Allah's punishment. It is as if humans stick two fingers up at Allah after He has favored them with so much. Thus a crime is committed against Allah, yet it does not harm him - Such is the magnitude and greatness of our Creator. In order to understand how shirk manifests itself in our world, we need to look at how it relates to the categories of Tawheed (mentioned in the last issue).

Shirk in Allah's Lordship (Ruboobeeya)

This category of shirk has two aspects:

(i)- Shirk by Association - As Muslims we believe that it is Allah alone who Controls and Sustains the universe. Those who commit shirk by association believe that Allah is the Creator, but other parts of the creation also play a role in the running of the world. A classic example of this is the Christian concept of Trinity. Christians believe that God (Allah) alone does not regulate the affairs of mankind. They believe that the other two parts of the Trinity, Jesus (as) and the Holy spirit, also play a part in worldly affairs e.g. Jesus pronounces judgment on the world and the holy spirit helps Christians through their daily lives. Qualities such as these should only belong to Allah. The Hindus also commit this kind of shirk, with them having hundreds of different Gods for different aspects of their lives.

Unfortunately some Muslims have also fallen prey to this shirk. There are many from the Indian subcontinent who often call out for help upon saints and holy men who have passed away. One of the main saints whom they invoke is 'Abdul-Qadir al-Jeelanee'[3] whom they call 'Al-Ghawth-e-Azam' (the greatest source of help).

(ii)-Shirk by Negation - Over the centuries many philosophies and ways of life have denied the existence of God. Buddhism and Jainism are amongst the major world religions which assert this belief. During the 18th and 19th centuries the advancement of scientific knowledge led many philosophers and scientists to claim that God was a figment of mans imagination. By canceling the role of a supreme legislator, those who claim that God does not exist, ultimately attempt to make themselves masters of their own destinies. Some atheists also give Allah's attributes to his creation. By denying Allah, they say the world is eternal with no beginning and no end. And we know that this is only for Allah.

Shirk in Allah's Names and Attributes (Asma wa Sifaat)

This category of shirk has two aspects:

(i) -Shirk by Humanization - The Tawheed of Allah's names and attributes demands that we believe Allah to be free from any human likeness. Those who commit shirk by humanization give attributes to God which are more appropriate for human beings than an all-powerful Creator. Christianity is again guilty of this shirk. In the Bible we find countless examples of God being given human attributes. In the book of Genesis, God is said to have created the world in six days and then rested on the seventh!! In other places God is said to have repented for his bad thoughts and felt sorry because of his actions!

This form of shirk has even taken some people beyond the limits of sanity. In India there are many Hindus who worship the Shiva Lingam Deity. This is an idol which is shaped and sized to represent the male genitals. For the Hindus it represents the reproductive powers of God, and they display their affection by massaging the deity with milk, water and butter!

These examples of humanization are indeed an injustice to the almighty, who responds clearly by saying in the Qu'raan:

"There is nothing like Him and He sees and hears all things" (Surah Ash-Shoora 42:11)

(ii) - Shirk by Deification - This form of shirk occurs when created beings are given the names or attributes of Allah and thus become deities. This form of shirk is especially popular with humans, with many people being given a Godlike status by ignorant followers. Jesus, Buddha, Rama, Zoroaster and many other famous religious figures of the past have been held to be incarnations of the all mighty. The twentieth Century has also seen many cults emerge, from which many leaders have claimed divinity. Sai Baba [4], David Koresh [5], Guru Rajnishi [6] and many more have all claimed this attribute which only belongs to Allah.

Shirk in the Worship of Allah (Eebaadah)

This category of shirk has two aspects:

(i) - Major Shirk (Shirk-al-Akbar)- As Muslims we believe that all forms of worship should be for Allah alone. Those people who physically direct their worship at other then Allah, commit this major shirk. By doing this action, mankind commits the greatest act of rebellion and places himself at the doors of eternal hellfire.

Worship in Christianity is usually devoid of God's name, and Christians often bow down in front of statues of Christ, Mary and many other saints of Christendom. The Muslims have also fallen foul to this evil. Thousands, if not millions, of ignorant Muslims make pilgrimages to the graves of saints and holy men. At the graves they perform acts which clearly violate the principles of Tawheed. They perform prayers (literally!) at the graveside, they sacrifice in the name of the dead saint and they make tawwaaf (circumambulation) of the grave. Many of them even ask the dead saints to grant them children and to forgive them of their sins! All this contradicts the statement of Allah when he commands us to:

"Say; Truly my prayer, my sacrifice, my life and my death are all for Allah, Lord of the worlds" (Surah Al-An'aam 6:162)

Major shirk is rampant amongst the world's population and is ultimately the obstacle to our salvation.

(ii)- Minor Shirk (Shirk-e-Asghar) - "Mahmood bin Lubayd reported that Allah's Messenger (saws) said: 'The thing that I fear for you the most is minor shirk'. The companions asked: 'O' Messenger of Allah, what is minor shirk?' He replied: 'Showing off (ar-riya), for verily Allah will say on the day of resurrection when people are receiving their rewards, 'Go to those whom you were showing off too in the world and see if you can find any reward from them'" [7].

When doing righteous deeds our intentions should be to please the one who sustains and keeps us alive. It should not be to please those who have done nothing in comparison to what the Creator has done. Showing off has become a disease amongst humans, and tears away at any sincerity which may be present inside a person. Thus Islam is probably the only way of life which regulates this minor action, and places its danger in a proper context.

To know of the dangers of shirk should be of primary importance. Whether we are Muslim or not, we should realize that it is the crime of shirk which has led to the destruction of our world. By taking man away from the worship of Allah, it has led him to the worship of other men, leading to oppression and tyranny. By confining man to the narrowness of this world, it will deny him the vastness of the hereafter, which leads to justice and success. Therefore surely . . . . shirk is the ultimate crime.

Footnotes
1 Jinn's are another part of Allah's creation. They were created from smokeless fire and are (like man) required to worship Allah.
2 The Jewish people were granted many favors by Allah. But this favoritism resulted in them becoming arrogant, and the favors of Allah were taken away from them.
3 Abdul-Qadir AI-Jeelanee was born in Jeelan (Iran) in the year 1077 CE. He was a jurist of the Hanbalite school of Islamic law. Many miracles have been falsely attributed to him, elevating him up to a Godlike status. He himself was very harsh against those who opposed Tawheed. The Qaadiree Sufi order is named after him. He died in the year 1166 CE.
4 Sai Baba is an Indian Holy man who claims the loyalty of millions worldwide through his multi-faith cult. He is deified to such an extent that his followers wake up at dawn every day to pray to him.
5 David Koresh was the leader of the Branch Davidian sect based in Waco, Texas, USA Koresh reinterpreted the teachings of the Bible to proclaim himself as the son of God. The cult was ended in 1993, when a fire killed most of Koresh's followers after a shoot-out with FBI officers.
6 Guru Rajnishi was the leader of a major American commune during the eighties. The cult lost momentum after it was accused of the attempted murder of an American politician.
7 Authentic-Narrated by Ahmed, Baihaqee and Tabaranee

The 'Invitation to Islam' Newsletter, Issue 2, July 1997