Answer: The benefits of becoming a Muslim encompass spiritual fulfilment, clear purpose, ethical guidance, a sense of community, a balanced lifestyle, intellectual satisfaction, justice, personal growth, forgiveness, and the promise of eternal reward for paradise and protection from hellfire. There are countless benefits to practicing Islam, both spiritual and physical.
If you are submitted to your Lord, then you are:
On the path of salvation.
Enjoying direct conversations with your Lord through daily prayers.
Realizing the true purpose of your life.
Recognizing your God and following His commandments.
Attaining true happiness, tranquillity, and inner peace.
Constantly feeling that the Lord is with you, aware of everything, and taking care of you.
Comforted by knowing that your previous sins are forgiven, with no need for confessions to other human beings.
Receiving guidance to emerge from the darkness of confusion and doubt.
Additionally, you are considered amongst the best human being by performing good deeds and avoiding major and minor sins.
Answer: You do not need to know everything before converting.
Once you realise that there is only ONE True God to be worshiped, and that prophet Muhammad is his last prophet and messenger, and believe that Islam is the true religion of God, and then you should accept Islam and not delay it. You will continue to learn more of the other things and in more depth after accepting Islam.
During the earliest stages of Islam, people would accept Islam after discovering its truth, and afterwards, began learning the prayers and reforming their lives. You are not expected to know everything about everything before accepting Islam.
None of us know when we may die. Death can come at any time, without notice, and we do not want to be in a state of disbelief at that time, because it will be too late to seek the protection of Allah or his forgiveness. So the most important thing in this case would be to accept Islam without further delay.
Answer: Becoming a Muslim is a simple and straight forward process. A person only needs to understand the fundamental beliefs intellectually and recite a sentence called the Testimony of Faith (Shahadah), which is:
“Ash’hado an La ilaha illa Allah, wa Ash’hado anna Muhammadar Rasoolullah.”
This means, “I testify, There is no true God but God (Allah), and Muhammad is the Prophet of God.” Once a person says the Shahadah with conviction and understanding of its meaning, they become a Muslim. However, to become a Shia Muslim, one should also recite:
“Wa Ash’hado anna Aliyyun Valiyyullah, wa Vasiyyo Rasoolillah, wa Khalifataho bila fasl,”
Which means: “I testify that Ali is the beloved of God, the Heir of the prophet of God, and his first Successor.”
It’s that easy! For more information or help, please feel free to call us at +44-7494 147465.
Answer: Apart from believing in oneness of God and in Muhammad (SAWAS) as His final prophet, A Muslim should also believe in the followings:
Holy Quran as the word of God
All other prophets before prophet Muhammad (SAWAS)
All previous books, which are revealed to His Prophets.
His Divine Justice
The Divine Leadership (Imamah)
The Resurrection Day.
These fundamental beliefs are known as “Usool ad- Deen” (Roots of Religion)
Answer: Tawalla is expressing love and loyalty towards the Prophet Muhammad and his holy progeny by following their teachings. It is a significant concept in Islamic theology, particularly emphasized in Shia Islam. It refers to the love, loyalty, and allegiance towards the Prophet Muhammad and his Ahl al-Bayt (family), which includes his daughter Fatimah, his cousin and son-in-law Ali, and their descendants, particularly the Twelve divine Imams.The love for the Prophet and his family is rooted in numerous Quranic verses that highlight the importance of following and showing affection towards the Prophet Muhammad. For example, Quran 42:23 is often cited, where God asks the Prophet to tell the people: "I do not ask you for any reward for it (preaching the message) except love for my near relatives; and whoever earns good, We give him more of good therein."
There are numerous hadiths from both Sunni and Shia sources that emphasize the significance of loving the Prophet’s family. A famous hadith from the Prophet states: "I leave behind among you two weighty things (Thaqalayn), the Book of Allah and my progeny, my Ahl al-Bayt. If you hold fast to them, you will never go astray after me."
Components of Tawalla: Emotional Affection: This involves harbouring genuine love and affection towards the Prophet and his family. Intellectual Acknowledgment: Recognising and accepting the leadership and authority of the Ahl al-Bayt as divinely guided leaders. Practical Allegiance: Implementing their teachings in one's daily life, advocating for their values, and adhering to their example of conduct and spirituality.
In pure Islamic theology, Tawalla is not just a personal sentiment but a fundamental part of one's faith. It is often paired with **Tabarra** (disassociation from the enemies of the Ahl al-Bayt), and both are considered essential practices:
Identity and Unity: Tawalla helps define the identity of Muslims, creating a sense of unity and community around the central figures of their faith.
Spiritual and Ethical Guidance: The Ahl al-Bayt are seen as the ultimate models of piety, justice, and leadership. Their lives and teachings provide a direct link to the Prophet's message and are used as a guide for ethical behaviour and spiritual growth.
Socio-Political Dimensions: Tawalla also has socio-political implications, as it encompasses the support for leadership models based on the principles demonstrated by the Ahl al-Bayt, advocating justice, truth, and resistance against oppression.
Today, Tawalla manifests in various forms of religious practice, including participation in ceremonies commemorating the lives and martyrdoms of the Ahl al-Bayt, such as Muharram observances, and actively engaging in social justice causes inspired by their teachings. It also underpins the theological and community leadership in Shia contexts, influencing decisions from educational teachings to social activism based on the principles and examples set by the Prophet’s family.
Overall, Tawalla is a multifaceted concept that significantly influences the faith practice, community dynamics, and personal spirituality of Shia Muslims, reflecting a profound commitment to carrying forward the legacy of the Prophet Muhammad through his family. To learn more about it, please click the link: https://findtruth.co.uk/the-concept-of-tawallah
Answer: Tabarra is disassociating from those who oppose or show hostility towards the holy Prophet and his holy family, which includes his daughter Fatimah, his cousin and son-in-law Ali, and their descendants. It is a concept particularly emphasized within Shia Islam and serves as a counterpart to Tawalla, the love and loyalty towards the Prophet and his family.
The foundation of Tabarra is deeply rooted in Islamic teachings, particularly within Shia theology, which underscores the importance of maintaining purity of faith by not only adhering to the teachings of the Ahl al-Bayt but also rejecting those who opposed them. This notion is supported by various interpretations of Quranic verses and numerous hadiths which suggest maintaining a distance from those who have harmed or opposed the path of the righteous and the divine leaders.
Community Identity and Cohesion: Tabarra plays a crucial role in defining the communal identity of Shia Muslims. It not only unites them in their shared reverence for the Ahl al-Bayt but also in their collective repudiation of those who have oppressed or fought against them.
Socio-Political Dimensions: Tabarra has significant socio-political implications, often reflecting in the political and social stances taken by Shia communities. It motivates actions and attitudes towards justice, equity, and resistance against oppression, mirroring the struggles faced by the Ahl al-Bayt.
To know more about it, please click the link: https://findtruth.co.uk/what-is-tabarrah-why-it-matters-in-islam
Answer: According to the Islamic teachings, the divine books are scriptures revealed by God (Allah) to various prophets throughout history. These books are considered guidance for humanity, containing God's commandments, wisdom, and teachings. There are four main divine books acknowledged by Muslims:
1. The Torah (Tawrat): Revealed to Prophet Moses (Musa) (AS).
2. The Psalms (Zabur): Revealed to Prophet David (Dawood) (AS).
3. The Gospel (Injil): Revealed to Prophet Jesus (Isa) (AS).
4. The Quran: Revealed to Prophet Muhammad (peace be upon him &his progeny). The Quran is the final and most complete revelation from God.
Answer: In Islamic theology, there are some affirmative or positive attributes of God, known as “Sifat al-Thubutiyya” (صفات الثبوتية ). These are attributes that affirm certain qualities
of God, describing what God is, as opposed to negative attributes known as “Sifat al-Salbiyya” (صفات السلبية ), which describe what God is not. The Sifat al-Thubutiyya are essential
for understanding the nature of God in Islamic theology and are considered inherent and eternal aspects of His essence.
Here is the list of Sifat al-Thubutiyya:
1. Al-Hayat (الحياة ) – Life: God is living and His life is eternal, without beginning or end.
2. Al-Ilm (العلم ) – Knowledge: God is all-knowing. His knowledge encompasses everything, past, present, and future.
3. Al-Qudra (القدرة ) – Power: God is all-powerful and has the power to do anything that is within the realm of possibility.
4. Al-Irada (الإرادة ) – Will: God has will and volition. He wills whatever happens in the universe and nothing happens without His will.
5. Al-Sam‘ (السمع ) – Hearing: God hears all sounds, whether loud or soft, hidden or apparent without having ears.
6. Al-Basar (البصر ) – Seeing: God sees all things, regardless of whether they are visible or hidden without having eyes.
7. Al-Kalam (الكلام ) – Speech: God has the attribute of speech. This is understood in various ways among different Islamic theological schools, but it generally affirms that God
communicates His will and guidance.
8. Al-Khalq (الخلق ) – Creation: God is the creator of everything that exists. He brings things into existence from nothing.
9. Al-Rizq (الرزق ) – Sustenance: God provides sustenance and provision to all His creation
Answer: In Islamic theology, Sifat al-Salbiyya (صفات السلبية) refers to the negative attributes of God. These attributes describe what God is not, emphasizing His transcendence and perfection by negating any imperfections or deficiencies.
Here is the list of Sifat al-Salbiyya:
These negative attributes are crucial in Islamic theology as they emphasize the transcendence and uniqueness of God, differentiating Him from His creation. By understanding these attributes, believers can appreciate the divine nature of God, acknowledging His perfection and absolute otherness.
Answer: In Islam, God is known by many names and attributes, each reflecting different aspects of His nature and essence. These names and attributes are collectively known as the Asma'ul Husna (أسماء الله الحسنى), which means "The Most Beautiful Names." There are 99 names traditionally listed, but they are considered to encompass the infinite and perfect nature of God. Here are some of the key names and attributes:
1. Ar-Rahman (الرَّحْمَـٰنُ): The Most Merciful: Reflects God's boundless compassion and mercy towards all creation.
2. Ar-Rahim (الرَّحِيمُ): The Most Compassionate: Emphasizes God's particular mercy towards believers.
3. Al-Malik (ٱلْمَلِكُ): The King, The Sovereign: Signifies God's ultimate authority and dominion over all things.
4. Al-Quddus (ٱلْقُدُّوسُ): The Most Holy: Reflects God's purity and perfection, being free from any imperfection.
5. As-Salam (ٱلْسَّلَامُ): The Source of Peace: Indicates God as the giver of peace and safety.
6. Al-Mu'min (ٱلْمُؤْمِنُ): The Inspirer of Faith: Reflects God's role in granting security and faith to His believers.
7. Al-Muhaymin (ٱلْمُهَيْمِنُ): The Guardian: Emphasizes God's protective and watchful nature over His creation.
8. Al-Aziz (ٱلْعَزِيزُ): The Almighty: Signifies God's unparalleled strength and power.
9. Al-Jabbar (ٱلْجَبَّارُ): The Compeller: Reflects God's power to enforce His will in the universe.
10. Al-Mutakabbir (ٱلْمُتَكَبِّرُ): The Supreme: Indicates God's grandeur and majesty, being above all creation.
11. Al-Khaliq (ٱلْخَالِقُ): The Creator: Reflects God's ability to create from nothing.
12. Al-Bari' (ٱلْبَارِئُ): The Evolver: Indicates God's role in bringing about the creation in perfect proportions.
13. Al-Musawwir (ٱلْمُصَوِّرُ): The Fashioner: Emphasizes God's ability to shape and form His creations.
14. Al-Ghaffar (ٱلْغَفَّارُ): The Forgiving: Reflects God's endless capacity to forgive sins.
15. Al-Qahhar (ٱلْقَهَّارُ): The Subduer: Indicates God's power to subdue and control His creation.
16. Al-Wahhab (ٱلْوَهَّابُ): The Bestower: Emphasizes God's generosity in giving freely.
17. Ar-Razzaq (ٱلرَّزَّاقُ): The Provider: Reflects God's provision of sustenance and resources to all creation.
18. Al-Fattah (ٱلْفَتَّاحُ): The Opener: Indicates God's ability to open all doors of opportunity and solutions.
19. Al-Alim (ٱلْعَلِيمُ): The All-Knowing: Reflects God's infinite knowledge of all things past, present, and future.
20. Al-Qabid (ٱلْقَابِضُ): The Withholder: Indicates God's power to withhold provision or mercy as He wills.
21. Al-Basit (ٱلْبَاسِطُ): The Extender: Reflects God's ability to extend or expand sustenance and mercy.
22. Al-Khafid (ٱلْخَافِضُ): The Abaser: Indicates God's power to bring down or humble the proud.
23. Ar-Rafi' (ٱلرَّافِعُ): The Exalter: Reflects God's ability to raise and elevate His creation.
24. Al-Mu'izz (ٱلْمُعِزُّ): The Honourer: Indicates God's power to bestow honor and dignity.
25. Al-Mudhill (ٱلْمُذِلُّ): The Dishonourer: Reflects God's power to humiliate and disgrace those who oppose Him.
26. As-Sami' (ٱلسَّمِيعُ):The All-Hearing: Reflects God's attribute of hearing all sounds and prayers.
27. Al-Basir (ٱلْبَصِيرُ): The All-Seeing: Indicates God's ability to see everything, hidden or visible.
28. Al-Hakam (ٱلْحَكَمُ): The Judge: Reflects God's ultimate authority in judgment.
29. Al-Adl (ٱلْعَدْلُ): The Just: Indicates God's perfect justice in all affairs.
30. Al-Latif (ٱلْلَّطِيفُ): The Subtle One: Reflects God's gentle and refined nature, understanding all hidden things.
31. Al-Khabir (ٱلْخَبِيرُ): The All-Aware: Indicates God's full awareness and knowledge of all matters.
32. Al-Halim (ٱلْحَلِيمُ): The Forbearing: Reflects God's patience and tolerance towards His creation.
33. Al-Azim (ٱلْعَظِيمُ): The Magnificent: Indicates God's greatness and grandeur.
34. Al-Ghafur (ٱلْغَفُورُ): The All-Forgiving: Reflects God's extensive forgiveness.
35. Ash-Shakur (ٱلشَّكُورُ): The Grateful: Indicates God's gratitude towards those who do good.
36. Al-Ali (ٱلْعَلِيُّ): The Most High: Reflects God's exalted status above all.
37. Al-Kabir (ٱلْكَبِيرُ): The Most Great: Indicates God's supreme greatness.
38. Al-Hafiz (ٱلْحَفِيظُ): The Preserver: Reflects God's ability to protect and preserve all things.
39. Al-Muqit (ٱلْمُقِيتُ): The Sustainer: Indicates God's role in sustaining and nourishing His creation.
40. Al-Hasib (ٱلْحَسِيبُ): The Reckoner: Reflects God's ability to bring all to account.
41. Al-Jalil (ٱلْجَلِيلُ): The Majestic: Indicates God's majestic and splendid nature.
42. Al-Karim (ٱلْكَرِيمُ): The Generous: Reflects God's generosity and nobility.
43. Ar-Raqib (ٱلرَّقِيبُ): The Watchful: Indicates God's vigilant and observant nature.
44. Al-Mujib (ٱلْمُجِيبُ): The Responsive: Reflects God's responsiveness to prayers and requests.
45. Al-Wasi' (ٱلْوَاسِعُ): The All-Encompassing: Indicates God's vastness and all-encompassing nature.
46. Al-Hakim (ٱلْحَكِيمُ): The Wise: Reflects God's perfect wisdom in all actions.
47. Al-Wadud (ٱلْوَدُودُ): The Loving: Indicates God's love and affection for His creation.
48. Al-Majid (ٱلْمَجِيدُ): The Glorious: Reflects God's glory and honor.
49. Al-Ba'ith (ٱلْبَاعِثُ): The Resurrector: Indicates God's power to bring the dead back to life.
50. Ash-Shahid (ٱلشَّهِيدُ): The Witness: Reflects God's presence as a witness to all events.
51. Al-Haqq (ٱلْحَقُ): Ultimate Reality: God is the ultimate and absolute reality, the foundation of all existence. Everything else derives its reality and truth from Him.
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