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ABC's of Islam New Muslims

How Should I Declare the Shahadah?

shahadah

In order to be recognized as a member of the Islamic community one needs to do Shahadah in front of people.

What are the procedures to follow if someone wishes to convert to Islam?

Conversion to Islam is a simple procedure; it does not entail any complicated rituals or ceremonies, since Islam allows for no intermediaries in worship, and as such there are no priestly classes to administer specific rites.

Conversion therefore is mostly a person’s own choice; as long as he/she is willing to accept the basic tenets of faith, without any external coercion or pressure, and as long as one expresses it in words in front of people the conversion is acceptable.

However, because of the need for documentation, it is best that a person goes to an Islamic center which can issue a certificate of conversion. For this one needs to simply book an appointment with the imam of the local mosque; he would be more than willing to facilitate the conversion.

At the time of conversion one will be asked to repeat the following words of testimony: Ashhadu ana la ilaha illa Allah wa ashahdu anna Muhammadun rasulu Allah (I bear witness there is no god but Allah; I bear witness that Muhammad is the Messenger of God).

Besides this, it is also good to affirm faith in the following tenets of Islamic faith: I believe in Allah; in His angels; in His scriptures; His messengers; the Last Day and the fact that good and bad are decreed by God. You should request a certificate indicating the date of conversion as you may need it for purposes of pilgrimage to Makkah.

Finally, let me also suggest that you consult the following excellent work entitled, ”Complete Idiot’s Guide to Understanding Islam“ by Yahya Emerick (2nd edition) as it has all of the essential information you need to know about Islam.

In Public

Is it enough to declare the Shahadah (Testimony of Faith) by oneself order to be converted into Islam or is it considered obligatory to make the declaration in front of two witnesses?

Although between you and God it surely is enough for you to say Shahadah (the Testimony of Faith) by yourself, however, in order for you to be recognized as a member of the Islamic community you need to do so in front of people.

As mentioned above, you are best advised to do so in the presence of an imam in a recognized Islamic center or mosque, for in this way you can hope to gain proper orientation in regards to your actual practice of Islam.

Islam teaches us that we should do whatever we do as professionally and efficiently as possible. The Prophet (peace be upon him) said, “Allah has enjoined excellence in each and every act one performs.” (Muslim)

Therefore, I advise you to call on the nearest Islamic center and get an appointment with the imam; let him facilitate your task of reversion to Islam; in the meantime, if you haven’t already found some useful books on Islam, let me mention another important book – besides Complete Idiot’s Guide to Understanding Islam – which, I urge you to read and study well; “Islam in Focus” by Dr. Hammudah Abdul `Ati.

I pray to Allah to grant us all steadfastness in faith, and may He grace us all with His mercy and forgiveness in both worlds. Ameen.

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Source: askthescholar.com

 

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Major Sins New Muslims

The Concept of Sin in Islam

gloomy nature

The idea of ‘Original Sin’ or hereditary criminality has no room in the teachings of Islam.

One of the major troublesome areas of human existence is the problem of sin or evil in the world. It is commonly believed that sin started with Adam and Eve during their life in the Garden of Eden. That event led to the ‘Fall’ and has ever since branded the human race with guilt, stigma, and bewilderment.

The First Sin

Islam has taken a unique position on the whole issue, a position which is not shared by any other religion we know. The Qur’an states that Adam and Eve were directed by God to reside in the Garden of Eden and enjoy its produce as they pleased, assured of bountiful supplies and comfort. But they were warned not to approach a particular tree so that they would not run into harm and injustice.

Then Satan intrigued them to temptation and caused them to lose their joyful state. They were expelled from the Garden and brought down to earth to live, die, and taken out again at last for the Final Judgment. Having realized what they had done, they felt shame, guilt, and remorse. They prayed for God’ s mercy and were forgiven (Al-Baqarah 2:35-38; Al-A`raf 7:19-25; Ta-Ha 20:117-123).

And We said: O Adam! Dwell you and your wife in the Garden, and eat you freely (of the fruits) thereof where you will; but come not nigh this tree lest you become wrong-doers. But Satan caused them to deflect therefrom and expelled them from the (happy) state in which they were; and We said: Fall down, one of you a foe unto the other! There shall be for you on earth a habitation and provision for a time. Then Adam received from his Lord words (of revelation), and He relented toward him. Lo! He is the relenting, the Merciful. (Al-Baqarah 2:35-37)

This symbolic event is significantly revealing. It tells that the human being is imperfect and ever wanting even if he were to live in paradise. But committing a sin or making a mistake, as Adam and Eve did, does not necessarily deaden the human heart, prevent spiritual reform or stop moral growth.

Human Accountability

On the contrary, the human being has enough sensibility to recognize his sins and shortcomings. More importantly, he is capable of knowing where to turn and to whom he should turn for guidance.

Much more important is the fact that God is ever prepared to respond to the sincere calls of those who seek His aid. He is so Gracious and Compassionate that His forgiveness is encompassing and His mercy all–inclusive: “My mercy embraces all things” (Al-A`raf 7:156). One last revealing reading of the event is that discrimination on the basis of sex and hereditary guilt or sin are alien to the spirit of Islam.

field-nature

Whatever becomes of man after birth is the result of external influence and intruding factors.

The idea of ‘Original Sin’ or hereditary criminality has no room in the teachings of Islam. Man, according to the Qur’an and to the Prophet, is born in natural state of purity or fitrah, that is, Islam or submission to the will and law of God. Allah says:

So set your purpose (O Muhammad) for religion as a man by nature upright – the nature (framed) of Allah, in which He has created man. There is no altering (the laws of) Allah’s creation. That is the right religion, but most men know not. (Ar-Rum 30:30)

Whatever becomes of man after birth is the result of external influence and intruding factors. To put the matter in terms of modern thought, human nature is malleable; it is the socialization process, particularly the home environment, that is crucial. It plays a decisive role in the formation of human personality and the development of moral character.

This does not deny to the individual the freedom of choice or exempt him from responsibility. Rather, it is a relief from that heavy burden of hereditary criminality or instinctual sin.

Between Good & Evil

God, by definition, is Just, Wise, Merciful, Compassionate, and Perfect. He has created man by breathing into him of His own Spirit (Al-Hijr 15:29; As-Sajdah 32:9; At-Tahrim 66:12).

So, when I have made him and have breathed into him of My Spirit… (Al-Hijr 15:29)

Since God is absolutely good and His Spirit is absolutely perfect one; since man, through creation, received of the Spirit of God, then man was bound to retain at least some portion of this good Spirit of the Creator. This may account for the good dispositions of man and his spiritual longings. But, on the other hand, God created man to worship Him, not to be His equal, rival, the perfect incarnation or absolute embodiment of His goodness.

This means that no matter how much good and perfect man may be, by the grace of creation, he is still far short of the goodness and perfection of the Creator. Man is not without such qualities, to be sure. But they are limited and proportionate to man’ s finite nature, capacity, and responsibility. This may explain the imperfection and fallibility of man.

However, imperfection and fallibility are not the equivalent of sin or synonymous with criminality – at least not in Islam. If man is imperfect he is not left helpless or deserted by God to fall victim to his shortcomings. He is empowered by revelations, supported by reason, fortified by the freedom of choice, and guided by various social and psychological dispositions to seek and achieve relative perfection.

The constant gravitation between the forces of good and evil is the struggle of life. It gives man something to look forward to, ideals to seek, work to do, and roles to play. It makes his life interesting and meaningful, not monotonous and stagnant. On the other hand, it pleases God to see His servants in a state of spiritual and moral victory.

Sins/Sinful Acts

According to the moral scale of Islam, it is not a sin that man is imperfect or fallible. This is part of his nature as a finite limited creature. But it is a sin if he has the ways and means of relative perfection and chooses not to seek it.

A sin is any act, thought, or will that (1) is deliberate, (2) defies the unequivocal law of God, (3) violates the right of God or the right of man, (4) is harmful to the soul or body, (5) is committed repeatedly, and (6) is normally avoidable. These are the components of sin which is not innate or hereditary.

It is true, however, that man has the potential capacity of sin latent in him; but this is not greater than his capacity of piety and goodness. If he chooses to actualize the potential of sin instead of the potential of goodness, he will be adding a new external element to his pure nature. For this added external element man alone is responsible.

In Islam, there are major and minor sins as there are sins against God and sins against both God and man. All sins against God, except one, are forgivable if the sinner sincerely seeks forgiveness. The Qur’an has stated that truly God does not forgive the sin of shirk (polytheism, pantheism, trinity, etc.).

But He forgives sins other than this and pardons whom He wills. Yet if the polytheist or atheist comes back to God, his sin will be forgiven. Sins against men are forgivable only if the offended pardon the offender or if the proper compensations and / or punishments are applied.

In conclusion, sin is acquired not inborn, emergent not built-in, avoidable not inevitable. It is a deliberate conscious violation of the unequivocal law of God. If man does something that is truly caused by natural instincts or absolutely irresistible drives and uncontrollable urges, then such an act is not a sin in Islam.

Otherwise, God’ s purpose will be pointless and man’ s responsibility will be in vain. God demands of man what lies within the human possibilities and reaches.

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The article is excerpted from Dr. Hammudah’s well-known book “Islam in Focus”.

 

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Major Sins New Muslims

The Unforgivable Sin in Islam

Allah is All-Merciful and Oft-Forgiving. Indeed, He may forgive all sins except for one sin: shirk.

In Islam, shirk is the sin of idolatry or polytheism. i.e. the worship of anyone or anything other than the singular God, or more literally associating partners with Him.

If a person dies in a state of polytheism, every hope for his or her salvation is surely dashed.

The Prophet (peace be upon him) was asked: what is the greater sin , he said: To ascribe partners to Allah even though he created you. (Al-Bukhari)

However, Almighty Allah may forgive every sin, without exception, from a sincere penitent.

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