What Is Eiman (Belief) ?

by G.A. Parwez


A person is hungry for the last three days and feels extremely weak. He goes to the house of friend who offers his a plateful of warm delicious pudding. He voraciously steps towards it. But as soon as he brings a spoonful of it to his mouth, somebody rushes towards him and tells him that by mistake arsenic has been put in the pudding instead of sugar. Do you think the hungry man shall eat the pudding? No, he shall never eat it. He shall bear the pangs of hunger but shall never put the poisonous food into his mouth. He shall rather throw away the plate. Why has he not taken this food inspite of being extremely hungry? Because he has got the firm belief that he shall die after taking it. How much one might induce him to eat, he shall never do so. A firm belief like this in the laws initiated by God is called “Eiman”. And one who holds such a belief called “Momin”. It is apparent that such a man shall always remain safe from the injurious effects which arise from disobedience of the laws of Allah. That is why a firm belief in the laws of Allah results in (امن) peace. A “Momin” not only saves himself from such injurious effects he also saves other people from it. He thus becomes an instrument of making peace in the world. As humanity remains safe and peaceful by obedience of the Divine laws, that is why one of the attributes of Allah is (المومن) (59:23), which means one who provides peace.

Commands to ‘Say’ in The Quran

A third of the Qur’an is “qul” “say” Allah telling Muhammad specifically what to say . Then there is MORE of the Qur’an telling him what to do and saying what he did. Then there are over 300 occurrences in the Qur’an of Allah addressing the opposers/enemies/rejecters/ungrateful/kaffars .. quoting what they say and what they do and what Muhammad and the believers should say and do with ALL variations of “non Muslims” and in ALL different circumstances that we will encounter with them.

How is it possible that a people who actually claim to believe in Allah, His messengers, and the Message are saying “those who take the quran alone as the guide and law of Allah are kaffireen who reject Rasulullah”? I assure you, that which Allah wanted to make known to us about Muhammad and much more importantly, what He wanted to make know to us about EVERYTHING in terms of law and guidance is in the quran, as our Rab and His Rasul have already clearly stated in the Qur’an. Believe it or not , you don’t have to sort through books thst contain part truth and part lies and blasphemous tales in order to obey Allah and the Messenger, you have to go to what was revealed unto him, the book which hypocrites BEGGED him to changed and he triumphantly refused for fear of returning to misguidance. At times he was even anxious wanting a verse to come down and Allah reminded him to be patient and that Allah sends it down when He pleases. The Qur’an, that which muhammad obeyed and dedicated his life to spreading it. This is the only thing that Muhammad testifies to warning the people with in the Qur’an. We certainly have sufficient accounts of what the Rasul followed and how to follow him in the Qur’an.

Furthermore there are manners, rights, laws and punishments, knowledge of the life of this world and the after, sufficient warnings and parables, and the accuracte and sufficient accounts of the prophets and messengers of Allah that He chose to reveal to us.

Siluman Angkasa’s Take on Salaat


I want to share my simple research about Salaat. And i hope if i’m wrong, somebody can correct me . I like debate. But i don’t like it because it will cause me blood pressure. . So i think, we just to ‘research’. No debate.

My fundamental about Salaat is base on verse 17:110-111. Which is a dialog between God, prophet, to people. You can see the Arabic Grammar, singular, plural, etc.


Prophet Says: “(YOU – PLURAL – PEOPLE) Call upon Allah, or (YOU – PLURAL – PEOPLE) call upon Rahman: by whatever name ye call upon Him, (it is well): for to Him belong the Most Beautiful Names.

GOD Says: Neither speak YOUR (SINGLULAR – PROPHET) Salaat aloud, nor speak it in a low tone, but seek a middle course between.”


Prophet Says: “Praise be to Allah, who begets no son, and has no partner in (His) dominion: Nor (needs) He any to protect Him from humiliation.

GOD says: yea, (YOU – SINGULAR – PROPHET) magnify Him for His greatness and glory!”

–> This verses for me is a fundamental of Salaat. Which means, the purpose of Salaat is to remove Shirk from the mindset of people or believers.


3:39 While he was standing in Salaat in the chamber (Mihrab), the angels called unto him: “(Allah) doth give thee glad tidings of Yahya, witnessing the truth of a Word from Allah, and (be besides) noble, chaste, and a prophet,- of the (goodly) company of the righteous.”

Salaat in this verse on its context is about connection between servant and God. The prayer is not Salaat, but prayer is Du’aa. And then, the Salaat is a link to Du’aa (prayer).

Man -> Salaat (link) -> Du’aa (prayer).


For example, another sides of Call Upon, Allah used Naadaa 21:89, 62:9.


9:103 Of their goods, take alms, that so thou mightest purify and sanctify them; and pray on their behalf. Verily YOUR SALAAT are a source of security for them: And Allah is One Who heareth and knoweth.

11:87 They said: “O Shu’aib! Does thy Salaat command thee that we leave off the worship which our fathers practised, or that we leave off doing what we like with our property? truly, thou art the one that forbeareth with faults and is right- minded!”

62:9 O ye who believe! When the call is proclaimed to Salaat on the Day of Assembly, hasten earnestly to the Remembrance of Allah, and leave off business (and traffic): That is best for you if ye but knew!

62:11 But when they see some bargain or some amusement, they disperse headlong to it, and leave YOU (PROPHET – SINGULAR) STANDING. Say: “The (blessing) from the Presence of Allah is better than any amusement or bargain! and Allah is the Best to provide (for all needs).”

Note: For me, Sunni only Salaat at once only on Friday Surmon.


5;6 O ye who believe! when ye WAKE UP/ARISE (QUM) for Salaat, wash your faces, and your hands (and arms) to the elbows; Rub your heads; and your feet to the ankles.

Every people when the arise/wake up from the bed, they will wash thier face in the night or early morning. And sometimes they will wash thier hair also.

See the next verse:


74:2 Arise/Wake up (QUM) and deliver thy warning!


73:2 Stand/Arise/Wake up (QUM) by night, but not all night,-


If we call it RITUAL so, this verse also RITUAL ??? see…

74:4 And thy garments keep free from stain!

This is NOT RITUAL…Rasul not make it ritual, but ACTUAL…like eating, drinking, sleeping, talking, combating etc.

No rukoook sujoood ritual…just rukook sujood actual:


38:24 and David gathered that We had tried him: he asked forgiveness of his Lord, fell down, bowing (RUKOOK), and turned (to Allah in repentance).


25:60 When it is said to them, “SUJOOD ye ((Allah)) Most Gracious!”, they say, “And what is ((Allah)) Most Gracious? Shall we SUJOOD that which thou commandest us?” And it increases their flight (from the Truth).

Verse 25:60, i believe Rasool Salaat to his people, but no rukook sujood ritual, but actual.


Tasbih Time, 20:130. 50:39, 30:18 is near to Salaat Time.

Salaat Time for me is near to Working Time (Government) or Daily Time for your activities (Commitments).

And, I repeat, the verse of 17:110-111 we cannot read it in english translation, but better in arabic text. Because you will know who is singular, who is plural. And you will know Rasool is praying or JUST call upon his people like Syu’aib 11:87.


And the rest, Salaat is generally refer to the Obligation, commitment, service, join, support, etc. 107:5-7.70:19-25. etc.


The Concept of Shura by Ghulam Ahmed Parwez

The system in which the entire Ummah takes part, is termed by the Quran ‘a system by consultation’ (42:38); It has been ordained by Allah, that “in it, all affairs shall be settled by consultation.” This system shall differ from the western system of democracy in which the nation or the representatives of a nation possess the comprehensive powers of law-making; in other words sovereignty belongs to the nation as a whole but in an Islamic Government the sovereignty belongs to (the Book of) Allah. Leaving aside the representatives of the people, even the entire nation has no right either to make laws against it, or bring about a change in it. The opponents of this system used to ask the Rasoole: “If you could make a change in the Quran according to our liking we are ready to compromise with you”. In answer to their demand Allah addresses the Rasoole thus: (10:15) “Say: It is not for me, to change it of my own accord. I follow not but what is revealed unto me. If I were to disobey my Rabb, even slightly, I am afraid of the punishment I shall receive according to the Law of Requital”. It is apparent that when even the Rasoole could not make any change in it at his own, how can anybody else be allowed to do so Now, as far as the system of majority and minority in a democratic system is concerned, it is apparent that since every matter shall have to be decided in accordance with the Quranic Injunctions, so the question of casting the votes does not arise. The concept that the decisions made by the majority are based on truth is false.
“If you were to follow the majority of the people in the land, they would lead you astray from the path of Allah. They follow nothing but conjecture; they do nothing but indulge in their own surmises”. The criterion to judge between right and wrong is not based on majority or minority, but on the Book of Allah. The representatives of the Ummah have got to conduct the State affairs, within the limits laid down in it. The truth cannot remain subject to the whims and wishes of the people. (23:71)”If the truth had been in accord with their desire, truly the heavens and the earth and all beings therein would have been in confusion”. Thus the people ought to obey the Truth, and Truth is the other name for the Holy Quran.

Notes on bayt and buyūt

… In houses which God permitted their raising, and therein His name is vivified…


A just society, one based on the guidance found in chapter 24, promotes good social organisation, interaction and laws.  In this pursuit the light mentioned in 24/35 – where God is the light of the heavens and the earth – is found in buyūt (houses) that bring to life [dhik’r] the attributes of God.  Raising these buyūt is essential to bring about the society envisioned by the Quran, as reflected in 2/189:

… it is not the righteousness that you bring the buyūt from their backs but the righteous is one who takes guard.  And bring forth the buyūt from their gates…

This bringing forth of God’s buyūt, (institutions and systems that vivify His names), is seen in the stories of several Prophets.  Musa rejected the nourishment of Firawn when he was young and was instead given wisdom and knowledge by the people of God’s bayt (28/12-14).  We then see him and his people, having escaped the Firawnic system later, focus [qib’lat] on their buyūt (10/87) in their efforts to create an islamic society.

There’s also an important contrast and relationship found in the stories of Lut and Ibrahim and their respective buyūt.  Lut’s society failed because there was uninhibited immorality and only a single bayt (51/36), and even then, it was weak (11/80).  Conversely, Ibrahim’s bayt was successful, where God’s bounty was to be witnessed (22/26-28).

There are several other verses we can draw on, but I think our ultimate goal is to raise our buyūt that vivify God’s names until our society as a whole becomes the bayt achieved by the people of Ibrahim.  A social system that is completely free from shirk, is rewarding and gives security to mankind.

Rise of the Sun (Not the Song!)

I love the song ‘House of the Rising Sun’ from end scene of the film Casino. It was about the destruction of what the Mob built in Vegas. Very dramatic.

Was reading about dhul qarnayn today and came to this aya:

Until, when he came to the rising of the sun, he found it rising on a people for
whom We had provided no covering protection against the sun (18/90)

The phrase for ‘rising of the sun’ is ‘mathla’il shams’ and this is a negative development for people who are unprotected by the sun. This is not talking about a day at the beach without sunblock! Rather, it’s talking about a source of power for certain people (like the people of saba who adored the sun besides Allah).

My focus was on the word ‘mathla’/rise though which also appear in 97/5 : peace it is until the rise of the dawn. 97/5 seems to say that after the coming of ‘the angels and spirit’ , there will be peace (salam) UNTIL the rise of the dawn. Could the dawn/fajr symbolise the breaking through of EVIL after the coming of peace?



Unas – The Lesser Known Form of An-Naas/The People

Thanks to my friend Qamar who pointed this out to me. The word ‘unas’ appears in 5 places , namely the following :

وَإِذِ اسْتَسْقَى مُوسَى لِقَوْمِهِ فَقُلْنَا اضْرِبْ بِعَصَاكَ الْحَجَرَ فَانْفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا قَدْ عَلِمَ كُلُّ أُنَاسٍ مَشْرَبَهُمْ كُلُوا وَاشْرَبُوا مِنْ رِزْقِ اللَّهِ وَلا تَعْثَوْا فِي الأَرْضِ مُفْسِدِينَ
2- 7:82
وَمَا كَانَ جَوَابَ قَوْمِهِ إِلا أَنْ قَالُوا أَخْرِجُوهُمْ مِنْ قَرْيَتِكُمْ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ
3- 7:160
وَقَطَّعْنَاهُمُ اثْنَتَيْ عَشْرَةَ أَسْبَاطًا أُمَمًا وَأَوْحَيْنَا إِلَى مُوسَى إِذِ اسْتَسْقَاهُ قَوْمُهُ أَنِ اضْرِبْ بِعَصَاكَ الْحَجَرَ فَانْبَجَسَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا قَدْ عَلِمَ كُلُّ أُنَاسٍ مَشْرَبَهُمْ وَظَلَّلْنَا عَلَيْهِمُ الْغَمَامَ وَأَنْـزَلْنَا عَلَيْهِمُ الْمَنَّ وَالسَّلْوَى كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَمَا ظَلَمُونَا وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ
4 – 17:71
يَوْمَ نَدْعُوا كُلَّ أُنَاسٍ بِإِمَامِهِمْ فَمَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَأُولَئِكَ يَقْرَءُونَ كِتَابَهُمْ وَلا يُظْلَمُونَ فَتِيلا
5- 27:56
فَمَا كَانَ جَوَابَ قَوْمِهِ إِلا أَنْ قَالُوا أَخْرِجُوا آلَ لُوطٍ مِنْ قَرْيَتِكُمْ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ
So what we have are:
a. one occurence speaking of judgement day where EVERYONE is equal before Allah  (17/71)
b. two occurences with musa’s people (2/60 and 7/160) after their deliverance from firaun’s system. They appear to be an equitable society hence they’re all ‘unas’
c. two occurences with lut’s people (7/82 and 27/56) showing that his people see his folks as ‘unas’ purifying themselves (and perhaps challenging their power)