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Dear all Muslim Brothers and Friends..

2017-06-06T08:47:00.001+05:30

Assalamu Alaikum Warahmatullahi Wabarakaatuh

Dear all Muslim Brothers and Friends..
Please

Don't write GOD
Please Write always "Allah"
Because there is no description of GOD in the HOLY QURAN.

Don't say "Mosque"
Always say "Masjid"
Because Islamic Organization has found that Mosque means, Mosquitoes.

Don't write "Mecca"
write always correctly
"Makkah" Because
Mecca means House of
Wines.

Don't write "Mohd"
write always completely
"Muhammad" Because
Mohd means The dog with big mouth.

If you have package,
Please forward it to our Muslim Friends.

الرجاء ارسالها الى اصدقائك المسلمين

Muslim population

Afghanistan 100%
Albania 75%
Algeria 99%
Angola 25%
Argentina 2%
Australia 2.09%
Azerbaijan 93%
Bahrin 100%
Bangladesh 85%
Bhutan 5%
Brazil 0.6%
Burma 10%
Canada 1.48%
Cntral africn 55%
China 11%
Egypt 94%
Ethopia 65%
Fiji 11%
France 7%
Georgia 11%
Germeny 3.4%
Greece 1.5%
Guinea 95%
Guyana 15%
Hongkong 1%
India 14%
Indonesia 85%
Iran 99%
Iraq 97%
Isreal 14%
Italy 1%
Japan 1%
Jordan 95%
Kenya 30%
Kuwait 89%
Lebanon 70%
Libya 100%
Maldives 100%
Malasiya 52%
Mauritius 19.5%
Mayotte 99%
Nigeria 75%
Oman 100%
Pakistan 97%
Phillipines 14%
Qatar 100%
Romania 20%
Russia 18%
Saudi arab 100%
Singapore 17%
Somalia 100%
Sri lanka 9%
Sudan 85%
Syria 90%
Tazakistan 85%
Tanzania 65%
Thailand 14%
Tunisia 98%
Turkey 99.8%
UAE 96%
UK 2.5%
USA 3.75%
Uzbekistan 88%

Where the Prophets originated..???

Adam(AS) - Sri Lanka
Nooh(AS) - Jordan
Shoaib(AS) - Syria
Saleh(AS) - Lebanon
Ibrahim(AS) - Palestine and died in iraq
Ismail(AS) - Saudi Arabia
Yakoob(AS) - Palestine
Yahya(AS) Palestine
Zakariya (AS) Palestine
Ishaq(AS) - Palestine
Yusuf(AS) - Palestine
Looth(AS) - Iraq
Ayub(AS) - Jordan
Hood(AS) - Yamen
Nabi-Muhammad (SAW) - Saudi Arabia

Ages of Prophets

Adam(AS) - 1000 Yrs
Nooh(A S) - 950 Yrs
Shoaib(AS) - 882 Yrs
Saleh(AS) - 586 Yrs
Zakariyya(AS) - 207 Yrs
Ibrahim(AS) - 195 Yrs
Sulayman(AS) - 150 Yrs
Ismail(AS) - 137 Yrs
Yakoob(AS) - 129 Yrs
Musa(AS) - 125 Yrs
Ishaq(AS) - 120 Yrs
Haroon(AS) - 119 Yrs
Yusuf(AS) - 110 Yrs
Eesa(AS) - 40 Yrs
NABI MUHAMMAD (SAW) - 63 Yrs

Plz don't keep it in your inbox, share the knowledge.
Please read this to the end.

You hardly have timej for Allah; but He loves you and always blesses you. He is always with you. I need you to spend 30mns of your time with him today. Don't pray, just praise Him.

Today I want this message across the world before midnight. Will you help? Please do not cut the chain.
He always grants you all the things that you are in need of. So please drop everything and pass this on. Don't break this chain. Send this to other friends.

Why Do we feel sleepy in Prayer? But stay awake throughout a 3 hours movie.
Why are we so bored when we look at the HOLY BOOK? But find it easy to read other books.
Why is it so easy to ignore a message about Allah? Yet we forward the nasty/funny ones.
Why are Masjids getting smaller? But Bars and Night Clubs are expanding.
Why is it so easy to worship a celebrity? But very difficult to engage with Allah.

Think about it, are you going to forward this? Or are you going to ignore it because you think you will get laughed at?

Forward this to all your friends/contacts.
I know 80% of you may not forward this; so be among the 20% who might.

Remember; Allah (SWT) said: If you deny Me in front of your friends, I will deny you on the day of judgment:

When one door closes, Allah opens two; If Allah has opened doors for you, send this message to everyone including me...

Allah has no BLACKBERRY but He's my favorite contact...

Allah is not on TWITTER but I still follow Him, and will follow Him forever...

He is not on WHATSAPP but He's always online...
So even without the INTERNET I will always be connected to Him...

Please forward this message to all your contacts now!
[6/06/2016 5:53 AM]: *It is said that when the angel of death is taking the rooh (soul) out of the body of whom passes away.... it is a painful experience. They say that when the dead awake on Qiyaamat, the effect of the rooh being taken out will still be there. Therefore, ALLAH has told us to recite the Ayatul-Kursi after every Fardh salaat and it is stated that whoever recites this, their rooh will be taken out as you would take out a strand of hair from a pile of flour. How light would that feel, Masha Allah! May Allah save us from any sort of pain and may He let us die with Imaan in our hearts and save us from the adhaab. Aameen.There is no word as beautiful as Allah.No example as beautiful as RasulaLLah (SAW). No lesson as beautiful as Islam. No song as melodious as Adhaan.No charity as meaningful as Zakat. No encyclopedia as perfect as Al-Qur'an.No prayer as perfect as Salaat (Namaz).No diet as perfect as fasting.No journey as perfect as Hajj.Let's realize that Islam is forever beautiful and perfect, please forward this message to get the thawaab of passing on knowledge. This is most common among us, most of us talk during Adhaan...
Read this..
The Holy Prophet(SAW) said, Stop doing everything during the Adhaan, even reading the b b Quran, the person who talks during the Adhaan will not be able to say the Kalimah-e-Shahadat on his/ her death bed.... Please pass this message to Muslims...READ THIS DU'A FOR a BETTER LIFE Allahumma- inni-ala- dhikrika-wa Shukrika-wa-husni-ibaadatika. A very powerful Duaa has been sent to you. What do you think you should do with it. Imagine if 1000 people read it just because of you. سُبْحَانَاللَّه ِ !!!
SubhaanaLLaah!!!
Get up when you hear the ADHAAN, just like when you hear your phone Ring

Read the QUR'AN carefully,
like you read your Text

Fear ALLAH, like you fear Death

Remember Death, like you
remember your Name

How many minutes does it
takes for each Prayer

"FAJR" 4/6 Minutes

"ZUHR" 6/8 Minutes

"ASR" 6/8 Minutes

"MAGHRIB" 5/7 Minutes

"ISHAA" 7/10 Minutes

Total 28/39 Minutes per day
out of 24hours
Dr. ZAKIR NAIK

Dear all Muslim Brothers and Friends..
Please

Don't write GOD
Please Write always "Allah"
Because there is no description of GOD in the HOLY QURAN.

Don't say "Mosque"
Always say "Masjid"
Because Islamic Organization has found that Mosque means, Mosquitoes.

Don't write "Mecca"
write always correctly
"Makkah" Because
Mecca means House of
Wines.

Don't write "Mohd"
write always completely
"Muhammad" Because
Mohd means The dog with big mouth.

If you have package,
Please forward it to our Muslim Friends.

الرجاء ارسالها الى اصدقائك المسلمين

Muslim population

Where the Prophets originated..???

Ages of Prophets

Plz don't keep it in your inbox, share the knowledge.
Please read this to the end.

You hardly have timej for Allah; but He loves you and always blesses you. He is always with you. I need you to spend 30mns of your time with him today. Don't pray, just praise Him.

Think about it, are you going to forward this? Or are you going to ignore it because you think you will get laughed at?

Forward this to all your friends/contacts.
I know 80% of you may not forward this; so be among the 20% who might.

Remember; Allah (SWT) said: If you deny Me in front of your friends, I will deny you on the day of judgment:

When one door closes, Allah opens two; If Allah has opened doors for you, send this message to everyone including me...

Allah has no BLACKBERRY but He's my favorite contact...

Allah is not on TWITTER but I still follow Him, and will follow Him forever...

He is not on WHATSAPP but He's always online...
So even without the INTERNET I will always be connected to Him...

Please forward this message to all your contacts now!
[3/06/2016 5:53 AM]: *It is said that when the angel of death is taking the rooh (soul) out of the body of whom passes away.... it is a painful experience. They say that when the dead awake on Qiyaamat, the effect of the rooh being taken out will still be there. Therefore, ALLAH has told us to recite the Ayatul-Kursi after every Fardh salaat and it is stated that whoever recites this, their rooh will be taken out as you would take out a strand of hair from a pile of flour. How light would that feel, Masha Allah! May Allah save us from any sort of pain and may He let us die with Imaan in our hearts and save us from the adhaab. Aameen.There is no word as beautiful as Allah.No example as beautiful as RasulaLLah (SAW). No lesson as beautiful as Islam. No song as melodious as Adhaan.No charity as meaningful as Zakat. No encyclopedia as perfect as Al-Qur'an.No prayer as perfect as Salaat (Namaz).No diet as perfect as fasting.No journey as perfect as Hajj.Let's realize that Islam is forever beautiful and perfect, please forward this message to get the thawaab of passing on knowledge. This is most common among us, most of us talk during Adhaan...
Read this..
The Holy Prophet(SAW) said, Stop doing everything during the Adhaan, even reading the b b Quran, the person who talks during the Adhaan will not be able to say the Kalimah-e-Shahadat on his/ her death bed.... Please pass this message to Muslims...READ THIS DU'A FOR a BETTER LIFE Allahumma- inni-ala- dhikrika-wa Shukrika-wa-husni-ibaadatika. A very powerful Duaa has been sent to you. What do you think you should do with it. Imagine if 1000 people read it just because of you. سُبْحَانَاللَّه ِ !!!
SubhaanaLLaah!!!
Get up when you hear the ADHAAN, just like when you hear your phone Ring

Read the QUR'AN carefully,
like you read your Text

Fear ALLAH, like you fear Death

Remember Death, like you
remember your Name

How many minutes does it
takes for each Prayer

"FAJR" 4/6 Minutes

"ZUHR" 6/8 Minutes

"ASR" 6/8 Minutes

"MAGHRIB" 5/7 Minutes

"ISHAA" 7/10 Minutes

Total 28/39 Minutes per day
out of 24hours

Let's think about it do we really
spend our time in the sake of
ALLAH

80% people will not forward this
[truncated by WhatsApp]
Let's think about it do we really
spend our time in the sake of
ALLAH

80% people will not forward this

TO WHOM YOU SHOULD NOT GIVE CHARITY

2017-06-03T12:43:00.001+05:30

BISMILLAH IR RAHMAAN IR RAHEEM
SCHOOL OF THE PROPHET peace be upon him
Assalaamu alaikum to all VIEWERS
please do SHARE to others ,
TO WHOM YOU SHOULD NOT GIVE CHARITY ;
FROM SUNAN AN NASAI page 402 and on

2598. It was narrated that Abu Hurairah said: "The Messenger of Allah said: 'It is not permissible to give charity to a rich man ;: one who is independent of means) or to one who is strong and healthy."'
(Sahih)

Comments
: Strong means the one who is capable of earning his livelihood. And l~ealtl~y connotes the one whose hands and feet are wholesome and not handicapped or challenged. If such a person is poor, despite his strenuous labor, then he will be entitled to receive Zakaat or Sadaqah

. A Strong And , Healthy Man Asking (For Help)
2599. 'Ubaidullah bin 'Adiyy bin Al-aiyir narrated that two men told him, that they came to the , , Messenger of Allah @ asking him for charity. He looked from one to the other and he saw that they were strong. The Messenger of Allah said: "If you want, I will give you, but no rich man or one who is strong and able to earn has a share of it."
(Sahih)

. A Man Asking Sultan (For Help)
2600. It was narrated that : Samurah bin Jundab said: "The Messenger of Allah & said: 'Every time a man begs, it will turn into lacerations on his face (on the Day of Resurrection). So whoever wants his face to be lacerated (let him , ask), and whoever does not want that (let him not ask); except in the i case of a man who asks a Sultan, or he asks when he can find no alternative."
' (Sahih)

Comments: 1. "Lacerations on his face" means it is disgrace or degradation in the world, and in the Hereafter his face would in reality be scraped.
2. "Whoever wants ..." that - this is not permission, it is rather a means of warning.
3. "No alternative": For instance, a hunger man may ask or beg for food, and an ill person may solicit cooperation of others for treatment.

Shaytan, our No. 1 enemy

2017-06-03T12:31:00.000+05:30

🌴 Praise be to Allah Almighty.
*________________________*

*Brothers and sisters, Shaytan, our No. 1 enemy -never doubted Allah. If we have doubts about our own Creator,we are worst than our enemy. Overconfidencecan destroy us. Stay humble always. O Allah! Never make us loose hope in Your mercy. Aameen*

Is it accepted in Islam for a WOMAN to take a medication to stop her MENSTRUAL PERIOD in order to be able to fast the whole of the holy month of RAMADAN???

2017-06-03T12:18:00.000+05:30

MY DEAR SISTERS TAKE HEED:👇

QUESTION:👇

Is it accepted in islam for a WOMAN to take a medication to stop her MENSTRUAL PERIOD in order to be able to fast the whole of the holy month of RAMADHAN???

ANSWER:👇

A similar question was put to Shaykh Muhammad ibn ‘UTHAYMEEN and he said:

We do not think that she should use these pills to help her worship Allaah, because the period which happens to her is something which Allaah has decreed for the daughters of Adam.

The PROPHET entered upon ‘AAISHA when she was with him during the Farewell Pilgrimage. She had entered ihraam for ‘Umrah, then her period came before she reached Makkah. He entered upon her and found her weeping. He asked, “Why are you weeping?” and she told him that her period had come. He told her, “This is something which Allaah has decreed for the daughters of Adam.” So the period is not something which is under her control. If it comes during the last ten days of Ramadaan, then let her accept what Allaah has decreed for her and not use these pills.

I have heard from trustworthy doctors that these pills cause HARM to the UTERUS and the blood, and they may cause DEFORMITY in the FOETUS if she should conceive.

Hence we think that she should AVOID them. If her period comes and she cannot pray or fast, this is beyond her control and is the decree of Allaah.

[SHAYKH MUHAMMAD SAALIH IBN UTHAYMEEN]

Who will enter Paradise without giving an Account

2017-06-03T12:06:00.000+05:30

BISMILLAH IR RAHMAAN IR RAHEEM
ASSALAAMU ALAIKUM to all viewers Who purifies Tauhid (from Shirk..etc) will enter Paradise without giving an Account

Allah the Most Exalted said:

"Verily Abraham (May Allah be pleased with him) was indeed a model, devoutly obedient to Allah, unswervingly true in faith and he was not of those who ascribed partners to Allah." (16: 120) And He further said: "And those who ascribe not anyone (in worship) as partners with their Lord." (23:59) Husain bin Abdur-Rahman narrated:

Once when I was with Sa'id bin Jubair, he asked, "Who among you did see the shooting star last night?" I answered, "I had seen it," and then explained that I was not at the prayer at the time because I had been stung by a poisonous scorpion. He said, "What did you then do?" I replied, "I used Ruqyah1 to cure it!" He said, "What compelled you to do that?” I said, "A Hadith I heard from Ash-Sha'bi." He asked, "Which Hadith Sha'bi narrated?" I replied, "He reported from Buraidah bin Al-Husaib, who said that Ruqyah is not allowed except for the treatment of 'evil eye' ('Ain) and (poisonous) sting." He (Sa'id bin Jubair) said, "He has done well by stopping on what he has heard (i.e. to act according to the knowledge as opposed to ignorance). However Ibn Abbas narrated us that the Prophet(May the peace and blessing of Allah be upon him) said, 'All the nations were made to pass before me, and I saw a Prophet with a small group with him, and a Prophet with two or three people and a Prophet with none. Then there appeared a large group of people which I took to be my nation (Ummah). But I was told that those were of Musa and his people. Later, a larger group appeared and I was told that those were my people. Among them were seventy thousand who would enter Paradise without reckoning or punishment.' The Prophet (May the peace and blessing of Allah be upon him) then got up and went to his house, and the people went into discussion as to who they might be. Some said, 'Perhaps they are the Companions of the Messenger of Allah.' Others said, 'May be they belong to those who were born in Islam and therefore had never ascribed anyone partner with Allah.' And while they were exchanging their views like this, the Prophet (May the peace and blessing of Allah be upon him) came out and was informed about the news. He said, 'Those people are those who do not treat ,themselves with Ruqyah, nor do they believe in bad or good omen (from birds etc.), nor do they get themselves branded (cauterized), but they put their trust (only) in their Lord.' On that 'Ukashah bin Mihsan got up and said (to Prophet (May the peace and blessing of Allah be upon him) 'Invoke Allah to make me one of them.' He (May the peace and blessing of Allah be upon him) said, 'You are one of them.' Then another man got up and said, 'Invoke Allah to make me one of them.' He (May the peace and blessing of Allah be upon him) said, 'Ukashah has preceded you.
'
EXPLANATION of word RUQYA;1 Translator's footnote: To translate Ruqyah as 'incantation' may bring to mind connotations of magic or sorcery which are forbidden in Islam. To use the term "By spiritual means" may not convey the meaning in full. [See Ismail L. Faruq's Translation] Ruqyah is when a person recites part of the Qur'an such as Al-Fatihah or makes supplication using words transmitted from the authentic Hadith of the Prophet (May the peace and blessing of Allah be upon him) upon someone. What appears to be a blanket forbiddance of doing so except for the two exceptions mentioned is actually a strong pronouncement of its allowance in these cases. It is confirmed in the authentic Seerah that the Prophet (May the peace and blessing of Allah be upon him) himself allowed Ruqyah in other instances, but he (May the peace and blessing of Allah be upon him) admonished against a person doing so for other than himself. (Ref. Fath-ul-Majid)
Important issues of the Chapter

1) In Tauhid, people are classified into various ranks.
2) What is the meaning of 'purification of Tauhid'.
3) Ibrahim (May Allah be pleased with him) was praised by Allah for he was not of the polytheists.
4) Allah praised all those Auliya for they did not make anyone with Him as the partner (did not practice polytheism).
5) Keeping away from cauterization and Ruqyah is the fullest purification of Tauhid.
6) Possessing these characteristics (traits) is Tawakkul (trust in Allah Alone).
7) The deep knowledge of the Companions of Prophet Muhammad (May the peace and blessing of Allah be upon him) who knew that such degree of trust (Tawakkul) in Allah could not be attained without action.
8) This shows how earnest the Companions were in doing good deeds.
9) The superiority of the followers of Muhammad (May the peace and blessing of Allah be upon him) quantitatively as well as qualitatively.
10) The superiority of the Ummah (followers) of Musa (May Allah be pleased with him).
11) All the Ummah (nations) will be paraded before Prophet Muhammad (May the peace and blessing of Allah be upon him) .
12) Every Ummah (nation) will be accompanied by its respective Prophet.
13) Generally, few people responded to the call of Prophets.
14) The Prophets, whom nobody responded to, will come alone before Allah.
15) The substance of these facts is that man should not worry about numbers, neither must he feel proud about huge numbers nor be disheartened by less numbers.
16) The permission of using Ruqyah to treat effects of evil eye and poisonous sting.
17) By the Hadith "He has done well by stopping on what he has heard”, the depth of knowledge of the predecessors is known, and it is also known that the first Hadith does not contradict the second.
18) The avoidance of the predecessors of praising anyone undeservedly.
19) The Prophet's statement that 'You are one of them' is a sign of Prophethood

. 20) The excellence of Ukashah (May Allah be pleased with him)
21) Using Ma'areed (to mention something casually among other things, or a description open to various interpretations).
22) The excellent manners of Prophet Muhammad (May the peace and blessing of Allah be upon him)
please share to others , .

Surah Al Hadeed 57, Verse 7-11

2017-06-02T14:52:00.000+05:30

‎آمِنُوا بِاللَّهِ وَرَسُولِهِ وَأَنفِقُوا مِمَّا جَعَلَكُم مُّسْتَخْلَفِينَ فِيهِ فَالَّذِينَ آمَنُوا مِنكُمْ وَأَنفَقُوا لَهُمْ أَجْرٌ كَبِيرٌ

Believe in Allah and His Messenger (Muhammad SAW), and spend of that whereof He has made you trustees. And such of you as believe and spend (in Allah's Way), theirs will be a great reward.

‎وَمَا لَكُمْ لَا تُؤْمِنُونَ بِاللَّهِ وَالرَّسُولُ يَدْعُوكُمْ لِتُؤْمِنُوا بِرَبِّكُمْ وَقَدْ أَخَذَ مِيثَاقَكُمْ إِن كُنتُم مُّؤْمِنِينَ

And what is the matter with you that you believe not in Allah! While the Messenger (Muhammad SAW) invites you to believe in your Lord (Allah), and He (Allah) has indeed taken your covenant, if you are real believers.

‎هُوَ الَّذِي يُنَزِّلُ عَلَىٰ عَبْدِهِ آيَاتٍ بَيِّنَاتٍ لِّيُخْرِجَكُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ وَإِنَّ اللَّهَ بِكُمْ لَرَءُوفٌ رَّحِيمٌ

It is He Who sends down manifest Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) to His slave (Muhammad SAW) that He may bring you out from darkness into light. And verily, Allah is to you full of kindness, Most Merciful.

‎وَمَا لَكُمْ أَلَّا تُنفِقُوا فِي سَبِيلِ اللَّهِ وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ لَا يَسْتَوِي مِنكُم مَّنْ أَنفَقَ مِن قَبْلِ الْفَتْحِ وَقَاتَلَ أُولَٰئِكَ أَعْظَمُ دَرَجَةً مِّنَ الَّذِينَ أَنفَقُوا مِن بَعْدُ وَقَاتَلُوا وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَىٰ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

And what is the matter with you that you spend not in the Cause of Allah? And to Allah belongs the heritage of the heavens and the earth. Not equal among you are those who spent and fought before the conquering (of Makkah) (with those among you who did so later). Such are higher in degree than those who spent and fought afterwards. But to all, Allah has promised the best (reward). And Allah is All-Aware of what you do.

‎مَّن ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ وَلَهُ أَجْرٌ كَرِيمٌ

Who is he that will lend to Allah a goodly loan, then (Allah) will increase it manifold to his credit (in repaying), and he will have (besides) a good reward (i.e. Paradise).

SOCIETAL COHESION IN ISLAM

2017-06-02T14:16:00.000+05:30

(PART 1 OF 3): BONDS OF FAITH

Description: Laying the basis for cohesion within society.

Societies are made up of different individuals who vary in race, ethnicity and religion. Today, there is much talk about pluralistic societies and how can societal cohesion be promoted in such societies. The approach to Islam in this question is unique. In the process, it creates the strongest bond possible.

Before getting to a description of the strongest bond, it is important to note that Islam strikes at the very root of societal disunity: racism and prejudice. One can pass as many laws as one wills but as long as this disease is rooted in the heart, there can never be true social cohesion. Nothing highlights this fact more than the debates going on in Europe and the U.S. over immigration. Hatred for “foreigners,” even those who are full members and citizens of society, will always prevent true social cohesion.

Islam has wiped that disease away with one verse that indicates wherein one’s true worth lies. God has said:

“O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you with God is that (believer) who has piety and God-consciousness. Verily, God is All-Knowing, All-Aware.” (Quran 49:13)

Hence, race and ethnicity should have no effect whatsoever with respect to societal cohesion in the eyes of a Muslim. There is, though, a difference that Islam does take into consideration: the difference of faith and religion. Hence, this discussion of societal cohesion will be focused on societal cohesion in the context of a pluralistic society with respect to religion.

The Bond of Faith

If one were to ask many today as to what the strongest bond there could possibly be among people, most of them would probably answer something like blood relationship, ethnic origin, nationality and so forth. Actually, the Quran shows that these types of bonds are not that strong if the foundation behind them is weak. In the Quran, God gives the examples of Cain and Abel, who were two brothers yet one killed the other, as well as the example of the brethren of Joseph, who cast Joseph into a well. Those were all blood relatives; however, they put this world above their relationship with others. Such is occurring today throughout the world. The ties between the people are subservient to their desires, goals and wants of this world. Many individuals are quickly and easily willing to sell out their own kith and kin to get ahead in this world or to get something they want in this world.

All of this demonstrates one thing: When the ties between people are based on worldly considerations, even if they are originally blood ties, then those ties are given up when the worldly considerations so demand them to be given up. Hence, those are not the strongest ties that can be built among people. The strongest ties that can be achieved between people are the ties of Islam and true faith. These are the bonds forged between people that are solely the result of their belief in God and their love for God. This was clearly pointed out by God in the Quran when God stated:

“And He has united their (believers’) hearts. If you had spent all that is in the earth, you could not have united their hearts, but God has united them. Certainly, He is All-Mighty, All-Wise.” (Quran 8:63)

God also says:

“And hold fast, all of you together, to the Rope of God, and be not divided among yourselves, and remember God’s favor on you, for you were enemies and He joined your hearts together, so that by His grace, you became brethren and you were on a brink of a Pit of Fire, and He saved you from it. Thus God makes clear His signs to you, that you may be guided.” (Quran 3:103)

The Quran and the Sunnah show that the bond of faith is the strongest of all bonds. It represents humans from all over the world coming together for one purpose only: to establish the worship God alone. To achieve that goal, Muslims work together and help one another in compassion mercy and love.

There are actually numerous texts of the Quran and hadith that demonstrate beyond any doubt that Muslims are to form one universal, international brotherhood and sisterhood.[1] For the sake of brevity, only a few examples of those texts will be presented here:

God says:

“The believers, men and women, are auliyaa (helpers, supporters, friends, protectors) of one another, they enjoining what is good and eradicate what is evil. They offer the prayers and pay the zakat and obey God and His Messenger. Surely, God will have His Mercy on them. Surely, God is All-Mighty, All-Wise.” (Quran 9:71)

Another verse reads:

“The believers are nothing else but brothers…” (Quran 49:10)

God also says:

“Muhammad is the Messenger of God, and those who are with him are severe against disbelievers and merciful among themselves…” (Quran 48:29)

The Prophet, may the mercy and blessings of God be upon him, said:

“The believer with respect to another believer is like a building, one portion strengthening the other.” (Saheeh al-Bukhari and Saheeh Muslim)

Another hadith states:

“The parable of the believers with respect to their love, mercy and compassion for one another is like that of the body: if one of its limbs is hurting, the remainder of the body is afflicted by sleeplessness and fever.” (Saheeh Muslim)

But this great brotherhood of Islam is not something simply theoretical. It is, in fact, well defined and supported by practical guidance.[2] It has certain basic components to it and specific rights and obligations that are spelled out in the Quran and Sunnah. These rights and obligations are due to every Muslim, of every time and place.

FOOTNOTES:
[1]It is important to realize that this brotherhood is founded upon a common faith. In fact, blood relationships come to an end because of differences in religion. God says about Noah and his son, “[Noah said,] ‘O my Lord, verily my son is of my family! And certainly your promise is true, and You are the Most Just of the judges.’ He [God] said, ‘O Noah! Surely he is not of your family, his work is unrighteous’” (Quran 11:45-46). Hence, non-Muslims fall outside of the fold of this brotherhood. They are more than welcome to join this brotherhood by embracing Islam, as this brotherhood is not based on race, ethnicity or nationality. Otherwise, by their choice of religion and belief they have opted to remain outside of this brotherhood. As shall be discussed later, the Muslim still has obligations toward such non-Muslims.
[2]It is a great blessing that in Islam one finds detailed teachings that result in their desired goals while, at the same time, being extremely practical and consistent with human nature. The lack of such teachings is one of the greatest dilemmas faced by Christianity. With respect to societal cohesion, the greatest teachings found in the New Testament are what are known as “the hard sayings” of Jesus. They are as follows: “Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect” (Matthew 5:38-48). (Note that Muslims are well aware of the fact that Jesus’ words were not preserved properly and therefore one cannot truly argue that these were his words.) Christian scholars themselves are perplexed. How are such obviously impossible or impractical teachings to be applied? Just one example of a discussion of these words will suffice to show how perplexing they are: “[For interpreting these words, t]he model proposed by Joachim Jeremias is simple, representative, and of continuing influence. According to this model, the Sermon usually is seen in one of three ways: (1) as a perfectionist code, fully in line with the legalism of rabbinic Judaism; (2) as an impossible ideal, meant to drive the believer first to desperation, and then to trust in God's mercy; or (3) as an "interim ethic" meant for what was expected to be a brief period of waiting in the end time, and which is now obsolete. Jeremias adds his own fourth thesis: The Sermon is an indicative depiction of incipient life in the kingdom of God, which presupposes as its condition of possibility the experience of conversion. More complex or comprehensive schematizations have been offered, but most major interpreters can be understood in relation to the options posed by Jeremias.” Lisa Sowle Cahill, Love Your Enemies: Discipleship, Pacifism, and Just War Theory (Minneapolis, MN: Fortress Press, 1994), p. 27.

(PART 2 OF 3): ISLAMIC FRATERNITY

Description: The necessary aspects of brotherhood and the various practical means laid by Islam to achieve this fraternity in society.

One of the necessary aspects of this brotherhood is love. That is, it is an obligation upon all Muslims to love their brother Muslims. In fact, they should love them in a manner similar to the way they care for themselves. As the Prophet, may the mercy and blessings of God be upon him, said:

“None of you truly believes until he loves for his brother what he loves for himself.” (Saheeh Al-Bukhari, Saheeh Muslim)

A second necessary aspect of this brotherhood is mutual support, aid and assistance. When his brother is being oppressed or wronged, he comes to his aid and assistance with his wealth and soul, if possible. This is described, for example, in the following verses:

“And what is wrong with you that you fight not in the Cause of God, and for those weak, ill-treated and oppressed among men, women and children, whose cry is, ‘Our Lord! Rescue us from this town whose people are oppressors, and raise for us from You one who will protect, and raise for us from You one who will help.’” (Quran 4:75)

A third essential aspect of this Islamic brotherhood is mercy and tenderness between the believers. This goes beyond a simple love for one another but it means that each brother feels in his heart for what his brother is going through. The Prophet described the Muslims in the following fashion:

“The similitude of believers in regard to mutual love, affection, fellow-feeling is that of a body; when any limb of it aches, the whole body aches due to fever and sleeplessness.” (Saheeh Muslim)

A final necessary component of our brotherhood is common acts of courtesy. True brotherhood has to be put into practice; it cannot simply be a statement of the tongue. One amazing and beautiful aspect of Islam is that it does not leave matters at a hypothetical level with each individual attempting to figure out how goals can possibly be achieved. Thus, for example, the Prophet has detailed specific acts that one has the right to expect from one’s brother and which one should also perform towards one’s brother. Thus, among those common obligatory acts of courtesy are the six mentioned by the Prophet:

“Six are the rights of a Muslim over another Muslim.... When you meet him, offer him greetings; when he invites you to a feast, accept it; when he seeks your sincere counsel, give it to him; when he sneezes and says, ‘al-hamdulillah,’ say, ‘May God show mercy to you’; when he falls ill, visit him; and when he dies, follow his funeral bier.” (Saheeh Muslim)

Beyond these six well-known practices, Islamic Law guides Muslims to many other practices that help gender love and closeness between the believers, which is an obvious goal of the Law itself. Thus, for example, if a Muslim loves another Muslim for the sake of God, he should inform the other individual of that feeling. The Prophet explained the reason for doing so when he said:

“If one of you loves his brother for the sake of God, he should inform of that as this will make the bond longer lasting and the love more confirmed.”[1]

The Prophet also said:

“By the One in whose hand is my soul, you will not enter Paradise until you believe. And you do not believe until you love one another. Certainly, let me inform you of that which will establish such for you: spreading peace among yourselves.” (Saheeh Muslim)

This hadith could mean the spreading of the greetings of peace or doing actual deeds that bring about peace and togetherness.

The Prophet also noted the importance of giving gifts to one another. He said:

“Exchange gifts and you will love one another.” (As-Suyooti)

The Prophet also encouraged Muslims to visit one another. He stated:

“Visit one another occasionally and love [between you] will increase.” (al-Tabaraani)

In addition to all of these positive acts, when one avoids the forbidden acts, the results will also be positive for interpersonal relationships. In other words, when one avoids backbiting, slandering, lying, cheating, spying and so forth, nothing but good will result from the avoidance of these evil practices that Islam has clearly forbidden.

Thus, one can conclude that social cohesion among Muslims is definitely one of the most sought after goals in Islam. In addition, practical steps are laid down to ensure that this goal will be met.

(PART 3 OF 3): MUSLIMS AND NON- MUSLIMS

Description: The means in which cohesion may be achieved in a pluralistic society, where differences of faith may lead to friction and hostility.

A Muslim vis-à-vis Non-Muslims

Obviously, society will not consist of Muslims alone. Furthermore, Muslims and non-Muslims are following very different paths. A Muslim’s life revolves entirely around the proper belief in God. A Muslim’s attitude toward others is likewise determined by the other’s attitude toward God. A Muslim could not possibly feel complete affinity and love toward someone who has turned his back on God, refuses to submit to God or ridicule belief in God. It is simply not natural for there to be complete love between two such people.[1] However, even given this possible negative feeling in the heart, a Muslim must deal with non-Muslims on the basis of just principles. This applies to all non-Muslims—many non-Muslims are not antagonistic at all toward Muslims while others exhibit clear and unequivocal scorn and hatred toward Muslims.[2]

One of the basic principles of behavior toward non-belligerent, non-Muslims is found in the following verse of the Quran:

“God forbids you not to deal justly and kindly with those who fought not against you on account of religion and drove you not out from your homes. Verily, God loves those who deal with equity” (Quran 60:8)

An important obligation toward disbelievers is proper and just treatment. This is described by a well-known Muslim scholar, Shaikh ibn Baaz, who said:

“[the Muslim] may not wrong the other person with respect to his life, wealth or honor, if the non-Muslim is a citizen of the Islamic state or has attained other protection. He must fulfill the other’s rights. He may not wrong him with respect to his wealth by stealing from him, deceiving him or cheating him. He cannot harm him in his body by beating or killing him. His protection from the state guarantees his safety from such things.”[3]

A Muslim can interact with non-Muslims, buying, selling or renting from them, for example.[4] Even on a social level, there can be interaction, such as coming together for meals and the like. However, such interactions are, by nature, going to be limited, due to differences in societal practices and customs. Perhaps one could say that the Muslim’s ultimate goal in his relations with non-Muslims is to bring them to Islam, thereby opening the door for there to be a complete relationship of love and brotherhood between them. Even if the non-Muslim is antagonistic and impolite, the Muslim knows that he should repel his evil with goodness. God says:

“The good deed and the evil deed cannot be equal. Repel [the evil] with [a deed] that is better. [If you do that] then verily he, between whom and you there was enmity, (will become) as though he was a close friend” (Quran 41:34)

In sum, as ibn Baaz wrote:

“It is obligatory upon Muslims to deal with disbelievers in an Islamic fashion with proper behavior, as long as they are not fighting the Muslims. One must fulfill one’s trusts to them, must not deceive them, must not betray them or lie to them. If there is a discussion or debate between them, one must argue with them in the best manner and be just with them in the dispute. This is in obedience to God’s command:

“And argue not with the People of the Scriptures (Jews and Christians) unless it be in a way that is better, except with such of them as do wrong” (Quran 29:46)

It is sanctioned for the Muslim to invite them to the good, to advise them and to be patient with them at the same time being neighborly and polite with them. This is so because God has stated:

“Invite to the way of your Lord with wisdom (of the Quran) and fair preaching, and argue with them in a way that is better” (Quran 16:125)

God has also said:

“…Speak good to people…” (Quran 2:83)[5]

A Muslim vis-à-vis Society as a Whole

When a Muslim accepts to live in a certain society, he is, in essence, making a pact that with that country that he will abide by the laws of that state. He does not have the right to violate the laws of that state simply because he is a Muslim and the state is not an Islamic state. Thus, all of the principles of proper behavior that have been described in this chapter apply to a Muslim living wherever he may be living. In most countries today, many things may be legal that are forbidden to a Muslim. These legal things a Muslim simply avoids. He should also demand his legal rights to ensure that he is not forced to do anything forbidden in Islam. Overall though, he should be from among the law-abiding citizens.

In addition to that, a Muslim should be a plus for any society he is living in. He should be a model citizen in many ways. As described earlier, he should be a good neighbor. He has the obligation to encourage what is good and prevent evil wherever he may be living. In addition, he must avoid and oppose what most societies see as the greatest crimes, such as murder, robbery, extortion and so forth. Furthermore, he must steer clear of alcohol or drug use, thus not burdening society as a whole with his personal weaknesses and addictions. Finally, he must be just and fair in all of his dealings with the other members of society.

Islam recognizes the fact that it is natural for an individual to love his country and to have an affinity for that land in which he grew up. When the Muslims were forced to migrate from Makkah, which was under the control of the polytheists, many of them expressed their love for Makkah. Hence, it is natural for Muslims to develop a love for whatever land they happen to be in, even if the country is not an Islamic state. It is also natural for Muslims to desire what is best for their homeland. But, again, unfortunately, their idea as to what is best may not be shared or appreciated by others. For example, the Muslims may wish to see an end to gambling, prostitution and pornography. The Muslims believe that this is what is best for all the people concerned, Muslims as well as non-Muslims. However, many non-Muslims will not share this feeling. Therein lies the crux of the problem. Theoretically speaking, though, in contemporary “free” societies, this should not be a problem. Muslims should be able to hold on to their values and customs—without bringing harm to others—while the others follow the dominant culture in non-Muslim lands. If the “free” countries are not willing to give the Muslims that much, it means that they are not willing to live up to their own ideals. It is not that Muslims are trying to cause them harm, they are simply trying to be good citizens while living a different lifestyle than the dominant culture.

Conclusions

Even in pluralistic societies, Islamic teachings contribute to societal cohesion. First, the major stumbling block to such cohesion, racism and prejudice, is removed. Second, a strong love and bond is created between those of the Islamic faith. Third, clear and decisive instructions of just and proper behavior are given for treatment with those outside of the bond of faith. Fourth, the Muslim understands his responsibility towards those around him and therefore contributes to the good of all, further enhancing good feelings and cohesion within society.

FOOTNOTES:
[1]This fact is true for secularists as well. Many of those on the left side of the political scale feel true scorn and enmity toward those on the right, and vice-versa.
[2]There are times in which Islamic states may go to war with non-Muslim states. Such conditions of belligerency are not uncommon in the history of humankind and do not necessarily imply the impossibility of some cooperation in the future. In fact, European states constantly fought each other, sometimes for a hundred years’ time, and yet today they all belong to the European Union. A state of belligerency will affect the relationship between such Muslims and non-Muslims. However, that is not the normal case in the world today. Thus, a discussion of those cases is beyond the scope of this work.
[3]Ali Abu Lauz, compiler, Answers to Common Questions from New Muslims (Ann Arbor, MI: IANA, 1995), p. 30.
[4]Issues concerning non-Muslim relatives or non-Muslim neighbors have already been touched upon.
[5]Ali Abu Lauz, Answers, p. 42.

Read More: ATHEISTS ARE POLYTHEISTS!

THE UNITED COLORS OF ISLAM

2017-06-02T11:07:00.001+05:30

(PART 1 OF 3)

Description: The racial equality espoused by Islam and practical examples from history. Part 1: Racism in the Judeo-Christian tradition.

“God said: ‘What prevented you (O Satan) that you did not prostrate when I commanded you?’ Iblees (the Satan) replied: ‘I am better than him (Adam). You created me from fire, and him You created from clay.” (Quran 7:12)

So begins the history of racism. Satan thought himself superior to Adam on account of his origins. Since that day, Satan has misled many of Adam’s descendants into also believing themselves superior to others, causing them to persecute and exploit their fellow man. Quite often, religion has been used to justify racism. Judaism, for example, despite its Middle-Eastern origins, is readily passed off as a Western religion; but the entry of Jews into all levels of Western society actually betrays Judaism’s elitist reality. A pious reading of the bible verse:

“There is no God in all the world but in Israel.” (2 Kings 5:15)

…would be to suggest that in those days God, or God, was not worshipped except by Israelites. However, Judaism today remains centered around its boast of ‘chosen’ racial superiority.

“Say: ‘O Jews! If you pretend that you are the beloved slaves of God to the exclusion of the rest of humanity, then long for death if you are really truthful.’” (Quran 62:6)

Conversely, while most Christians are overwhelmingly non-Jew, Jesus, as the last of the Israelite Prophets, was sent to none but the Jews.[1]

“And (remember) when Jesus, son of Mary, said: ‘O Children of Israel! I am the Messenger of God sent unto you, confirming the Torah before me and bearing glad tidings of a Messenger after me whose name shall be Ahmad[2]...’” (Quran 61:6)

And likewise every Prophet was sent exclusively to his own people,[3] every Prophet, that is, except Muhammad.

“Say (O Muhammad): ‘O People! I am the Messenger of God sent to you all…’” (Quran 7:158)

As Muhammad was God’s final Prophet and Messenger, his mission was a universal one, intended for not only his own nation, the Arabs, but all the peoples of the world. The Prophet said:

“Every other Prophet was sent to his nation exclusively, while I have been sent to all of humanity.” (Saheeh Al-Bukhari)

“And We have not sent you (O Muhammad) except as a bearer of glad tidings and a Warner to all mankind, but most of people know not.” (Quran 34:28)

Bilal the Abyssinian

One of the first to accept Islam was an Abyssinian slave named Bilal. Traditionally, black Africans were a lowly people in the sight of Arabs who thought them to be of little use beyond entertainment and slavery. When Bilal embraced Islam, his pagan master had him brutally tortured in the scorching desert heat until Abu Bakr, the Prophet’s closest friend, rescued him by buying his freedom.

The Prophet appointed Bilal to call the believers to prayer. The athan heard from minarets in every corner of the world since, echoes the exact same words recited by Bilal. Thus, a onetime lowly slave won a unique honor as Islam’s first muezzin.

“And indeed We have honored the Children of Adam...” (Quran 17:70)

Western romantics hail ancient Greece as being the birthplace of democracy.[4] The reality was that, as slaves and women, the vast majority of Athenians were denied the right to elect their rulers. Yet, Islam ordained that a slave could himself be ruler! The Prophet ordered:

“Obey your ruler even if he be an Abyssinian slave.” (Ahmad)

FOOTNOTES:
[1]The bible agrees. Jesus is reported to have said: ‘I have not been sent except to the lost sheep of the House of Israel.’ (Matthew 15:24). Hence, every one of his famous twelve disciples was an Israelite Jew. The one biblical passage where Jesus tells them to: ‘Go and preach unto all nations; baptizing them in the name of the Father, Son and Holy Ghost.’ (Matthew 28:19), commonly quoted to prove the Gentile mission as well as the Trinity, is not found in any pre-16th century manuscript and thus considered ‘a pious fraud.’
[2]One of the names of Muhammad, may the mercy and blessings of God be upon him.
[3]And We sent to every nation a Messenger (saying): ‘Worship God (alone) and shun false deities.’ (Quran 16:36)
[4]Democracy is a Middle-Eastern invention, first seen in the civilization of Ebla in 3rd millennium BC, and then in Phoenicia and Mesopotamia during 11th century BC. It did not appear in Athens until 15th century BC.

(PART 2 OF 3)

Description: The racial equality espoused by Islam and practical examples from history. Part 2: Examples from the era of the Prophet.

Salman the Persian

Like most of his countrymen, Salman was raised a devout Zoroastrian. However, after an encounter with some Christians at worship, he accepted Christianity as ‘something better’. Salman then traveled extensively in search of knowledge, from the service of one learned monk to another, the last of whom said: ‘O son! I do not know of anyone who is on the same (creed) as we are. However, the time of the emergence of a Prophet is at hand. This Prophet is upon the religion of Abraham.’ The monk then proceeded to describe this Prophet, his character and where he would appear. Salman migrated to Arabia, the land of the prophecy, and when he heard about and met Muhammad, he immediately recognized him from his teacher’s descriptions and embraced Islam. Salman became renowned for his knowledge and was the first person to translate the Quran into another language, Persian. Once, whilst the Prophet was amongst his Companions, the following was revealed to him:

“It is He (God) Who had sent among the unlettered (the Arabs) a Messenger (Muhammad) from among themselves... and (also to) others (i.e. non-Arabs) among them who have not yet joined them (as Muslims)...” (Quran 62:2-3)

God’s Messenger then placed his hand on Salman and said:

“Even if the Faith were near (the stars of) Pleiades, a man from amongst these (Persians) would surely attain it.” (Saheeh Muslim)

Suhayb the Roman

Suhayb was born into privilege in the luxurious house of his father, who was a client governor for the Persian emperor. While he was still a child, Suhayb was captured by Byzantine raiders and sold into slavery in Constantinople.

Suhayb eventually escaped from bondage and fled to Mecca, a popular place of asylum, where he soon became a prosperous merchant nick-named ‘ar-Rumi’, the Roman, due to his Byzantine tongue and upbringing. When Suhayb heard Muhammad preach, he was at once convinced of the truth of his message and embraced Islam. Like all the early Muslims, Suhayb was persecuted by the pagans of Mecca. So, he traded all his wealth in exchange for safe passage to join the Prophet at Medina, whereupon the Prophet, delighted to see Suhayb, greeted him thrice: ‘Your trade has been fruitful, O [Suhayb]! Your trade has been fruitful!’ God had informed the Prophet of Suhayb’s exploits before their reunion with this revelation:

“And there is a type of man who ransoms himself to earn the pleasure of God. And God is full of kindness to His servants.” (Quran 2:207)

The Prophet loved Suhayb a great deal and described him as having preceded the Romans to Islam. Suhayb’s piety and standing among the early Muslims was so high that when Caliph Umar was on his deathbed, he selected Suhayb to lead them until they could agree upon a successor.

Abdullah the Hebrew

The Jews were another nation that the pre-Islamic Arabs held in contempt. Many Jews and Christians had been expecting a new Prophet to appear in Arabia during the time of the Prophet Muhammad. Jews from the Levite tribe in particular had settled in large numbers in and around the city of Medina. However, when the much anticipated Prophet came, not as a Hebrew son of Israel, but as the Arab descendant of Ishmael, the Jews rejected him. Except, that is, for a few like Hussein ibn Salam. Hussein was the most learned rabbi and leader of the Medinan Jews but was denounced and vilified by them when he embraced Islam. The Prophet re-named Husayn, ‘Abdullah’, meaning ‘Servant of God’, and gave him the glad tidings that he was destined for Paradise. Abdullah addressed his tribesmen saying:

‘O assembly of Jews! Be conscious of God and accept what Muhammad has brought. By God! You certainly know that he is God’s Messenger and you can find prophecies about him and mention of his name and characteristics in your Torah. I for my part declare that he is the Messenger of God. I have faith in him and believe that he is true. I (for one) recognize him.’ God revealed the following about Abdullah:

“And a witness from the Children of Israel testified to this (Quran being from God) like (the Torah). So he believed while (most of) you (Jews) are too proud (to believe).” (Quran 46:10)

Thus, in the ranks of the Prophet Muhammad’s Companions could be found Africans, Persians, Romans and Israelites; representatives of every known continent. As the Prophet said:

“Indeed, my friends and allies are not the tribe of so and so. Rather, my friends and allies are the pious, wherever they may be.” (Saheeh Al-Bukhari, Saheeh Muslim)

(PART 3 OF 3)

Description: The racial equality espoused by Islam and practical examples from history. Part 3: The Hajj and the diversity found amongst the Muslims of today.

This universal brotherhood preached by Islam was championed by the Prophet’s Companions after him. When the Companion, Ubada ibn as-Samit, led a delegation to Muqawqis, the Christian patriarch of Alexandria, the latter exclaimed: ‘Get this black man away from me and bring in his stead another to talk to me! ... How can you be content that a black man should be the foremost among you? Is it not more fitting that he be below you?’ ‘Indeed no!’, Ubada’s comrades replied, ‘Though he is black as you see, he is still the foremost among us in position, intelligence and wisdom; for black is not despised among us.’

“Truly, the Believers are but brothers...” (Quran 49:10)

It is the Hajj, or pilgrimage to Mecca, which remains the ultimate symbol of the oneness and brotherhood of man. Here, rich and poor from all nations stand and bow in unison before God in what is the largest gathering of humanity; testifying to the Prophet’s words when he said:

“There is truly no excellence for an Arab over a non-Arab; or for a non-Arab over an Arab; or for a white man over a black man; or for a black man over a white man; except through piety.” (Ahmad)

And this confirms the Quran, which says:

“O humanity! We have created you from a single male and female and have made you into nations and tribes that you may know one another (not that you have pride over one another). Verily, the most honorable of you in God’s Sight is the one most pious…” (Quran 49:13)

As for nationalism, with its factionalizing of Muslims along ethnic and tribal lines, it is considered an evil innovation.

“If your fathers, your sons, your brothers, your wives, your tribe, the wealth you have gained, the commerce in which you fear a decline, and the dwellings in which you delight are dearer to you than God and His Messenger and striving hard in His Cause, then wait until God brings about His Decision. And God guides not a rebellious people.” (Quran 9:24)

The Prophet said:

“... whoever fights under the banner of the blind, becoming angry for nationalism, calling to nationalism, or assisting nationalism, and dies: then he dies a death of jahiliyya (i.e. pre-Islamic ignorance and disbelief).” (Saheeh Muslim)

Rather, the Quran says:

“While those who disbelieved placed in their hearts pride and haughtiness - the pride and haughtiness of jahiliyya, God sent down His tranquility upon His Messenger and upon the Believers…” (Quran 48:26)

In fact, the Muslims in and of themselves constitute a single body and supra-nation, as the Prophet explained:

“The parable of the Believers in their mutual love and mercy is like that of a living body: if one part feels pain, the whole body suffers in sleeplessness and fever.” (Saheeh Muslim)

The Quran confirms this unity:

“Thus, We have made you (Believers into) a (single) justly-balanced community...” (Quran 2:143)

Perhaps one of the greatest barriers to the acceptance of Islam by many Westerners is the fallacy that it is primarily a religion for Orientals or dark-skinned people. No doubt, the racial injustices against many blacks, be they Abyssinian slaves of pre-Islamic Arabia, or 20th century Afro-Americans, has prompted many to embrace Islam. But this is beside the point. The Prophet Muhammad was himself of whitish complexion, described by his Companions as being ‘white and ruddy’ - a description many tens of millions of believing Arabs, Berbers and Persians share. Even blue-eyed blondes are not so rare amongst Near Easterners. Furthermore, Europe has more indigenous white Muslims than it has ‘colored’ immigrants. The Bosnians, for example, whose numbers were decimated at the end of the 20th century but who, due to their heroism and tradition of tolerance, have contributed most to Balkan peace and stability. Albanians too, descended from Europe’s ancient Illyrians, are also largely Muslim. In fact, one of the 20th century’s leading Muslim scholars, Imam Muhammad Nasir-ud-Deen al-Albani, was, as his title suggests, Albanian.

“Truly, We created humans in the best stature.” (Quran 5:4)

Whites have been called ‘caucasian’ ever since anthropologists declared the Caucasus Mountains, home to Europe’s highest peaks, to be the ‘Cradle of the White Race.’ Today, the natives of these mountains are Muslims. Amongst many a lesser-known tribe of fierce mountaineers and fair maidens are the Circassians famed for their bravery and beauty and who, as Mamluke rulers of Syria and Egypt, helped defend the civilized world and safeguard its holy lands from the ravages of the Mongol hordes. Then there is the brutalized Chechen, arguably the most unwieldy of all God’s creatures, whose tenacity and resistance has helped them avoid the fate of the Circassians. Meanwhile, over 1,000,000 American and North European Caucasian whites - Anglo-Saxons, Franks, Germans, Scandinavians and Celts included - now profess Islam. In fact, Islam peacefully entered parts of Europe before Christianity, when: ‘In times long ago, when the Russian Slav had not yet started to build Christian churches on the Oka nor conquered these places in the name of European civilization, the Bulgar was already listening to the Quran on the banks of the Volga and the Kama.’ (Solov’ev, 1965) [On 16 May 922, Islam became the official state religion of the Volga Bulgars, with whom today’s Bulgarians share a common ancestry.]

Every faith besides Islam calls for the worship of creation in some way, shape or form. Moreover, race and color play a central and divisive role in almost all non-Islamic belief systems. A Christian’s deification of Jesus and the saints or a Buddhist’s deification of Buddha and the Dalai Lamas has people of a particular race and color being worshipped in derogation of God. In Judaism, salvation is withheld from the non-Jew Gentile. Hinduism’s caste system likewise checks the spiritual, socio-political and economic aspirations of the ‘unclean’ lower castes. Islam, however, seeks to unite and make one all the creatures of the world upon the Unity and Oneness of their Creator. Thus, Islam alone liberates all peoples, races and colors in the worship of God alone.

“And among His Signs is the creation of the heavens and the earth and the (wonderful) differences of your languages and colors. Verily, in that are indeed signs for people of sound knowledge.” (Quran 30:22)

FORGIVENESS FOR ALL PREVIOUS SINS

2017-06-02T10:56:00.002+05:30

Description: A person need not despair from the mercy of God in regards to the sins one may have committed in their life, for indeed God, The Most Forgiving and Merciful, is able to forgive all sins.

When someone converts to Islam, God forgives all of his previous sins and evil deeds. A man called Amr came to the Prophet Muhammad, may the mercy and blessings of God be upon him, and said, “Give me your right hand so that I may give you my pledge of loyalty.” The Prophet stretched out his right hand. Amr withdrew his hand. The Prophet said: “What has happened to you, O Amr?” He replied, “I intend to lay down a condition.” The Prophet asked: “What condition do you intend to put forward?” Amr said, “That God forgive my sins.” The Prophet, may the mercy and blessings of God be upon him, said: “Didn’t you know that converting to Islam erases all previous sins?”[1]

After converting to Islam, the person will be rewarded for his or her good and bad deeds according to the following saying of the Prophet Muhammad: “Your Lord, Who is blessed and exalted, is most merciful. If someone intends to do a good deed but does not do it, a good deed will be recorded for him. And if he does do it, (a reward of) ten to seven hundred or many more times (the reward of the good deed), will be recorded for him. And if someone intends to do a bad deed but does not do it, a good deed will be recorded for him. And if he does do it, a bad deed will be recorded against him or God will wipe it out.”[2]

FOOTNOTES:
[1]Narrated in Saheeh Muslim, #121, and Mosnad Ahmad, #17357.
[2]Narrated in Mosnad Ahmad, #2515, and Saheeh Muslim, #131.

Read More: ATHEISTS ARE POLYTHEISTS!

FLOW, FASTING AND FALAAH

2017-06-02T10:50:00.000+05:30

(PART 1 OF 2)

Description: How to achieve profound happiness and satisfaction or ‘flow’. Part 1: What are the ingredients that lead to ‘flow’.

I am covered in sweat and my heart rate has gone through the roof. I could walk, and my body is telling me to sit down, or at least walk, but I crank the peddles, powering my mountain bike up the stony piece of single track. I can’t get enough air into my lungs to feed my burning legs, but I keep going.

No one is forcing me up this mountain. It’s not some cruel punishment meted out by a tyrant for misdemeanours. I choose to do this. Why? Is it because of the descent that follows the painful climb? Partly, but then that has its own madness, hurtling down a hill over rocks and roots at speeds where a crash might well result in serious injury or worse, but the smile it leaves on my face when I reach the bottom remains in my heart long after it has left my face. So again: Why? After I ride my mountain bike, having made it up grueling climbs and technical descents I feel a profound sense of happiness that can only come from having accomplished something worthwhile. That paradox is that in order to feel that I needed to suffer. In fact the harder that task, the more the suffering, the more profound and longer lasting the sense of accomplishment. It is because of this that some women manage to have large numbers of children despite the enormous pain and hardship it entails, not only in carrying and delivering that child, but in bringing it up, because of the profound sense of achievement that undeniably is connected with that activity.

This sense of profound happiness and satisfaction is what has come to be known as optimal experience, and what is commonly referred to as a “state of flow”. It is most intense when a person is so completely absorbed in an activity, when body and mind are one and everything is just “happening.” It is most commonly experienced during sports, but in fact it can be achieved during a huge range of physical as well as mental activities, but they all share some common traits. This state of optimal experience or “flow” is only reached under certain conditions which have been identified.

Firstly the activity must not be too difficult or too easy. If it is too hard, a person would become demotivated and if it is too easy they would become bored. Ideally it should be on the very edge of one’s abilities, pushing the limits and out of the comfort zone. The reason for this is that although the task itself maybe be hard, or even unpleasant, the end result is that the individual would achieve the knowledge that they have improved themselves. It is this feeling of having improved that is the key, because it is connected to person’s feeling of self worth. This is enhanced when one contributes even in some small way to the betterment of humanity.

Secondly the activity should be defined, in the sense of a specific goal and provide immediate feedback.

Thirdly, another important dimension is that the activity must be autotelic. This means the activity is done for itself, as opposed to doing it for some external factor. Some people have autotelic personalities. These are people who are internally driven, and as such may exhibit a sense of purpose and curiosity. This determination is an exclusive difference from being externally driven, where things such as comfort, money, power, or fame are the motivating force, as Mihaly Csikszentmihalyi, writes in his book Finding Flow: The Psychology of Engagement with Everyday Life

“An autotelic person needs few material possessions and little entertainment, comfort, power, or fame because so much of what he or she does is already rewarding. Because such persons experience flow in work, in family life, when interacting with people, when eating, even when alone with nothing to do, they are less dependent on the external rewards that keep others motivated to go on with a life composed of routines. They are more autonomous and independent because they cannot be as easily manipulated with threats or rewards from the outside. At the same time, they are more involved with everything around them because they are fully immersed in the current of life.”

These are the people who have embraced the inner struggle on the path to true happiness.

Again and again in survey after survey people are asked what do they think is the most important key to happiness and the response is always the same: Money. If not money it is some external thing connected to it. People imagine that relaxing, watching a movie, listening to music, drinking alcohol or taking drugs or having sex are the activities that make one happy; it certainly is true that whilst one is involved in them they do result in enhanced states. In fact research shows that when people are actually asked to rate those experiences while and after they are involved in them they actually rate them low in the happiness stakes. The things that people actually rate the highest in the happiness stakes are the “flow” experiences. Perhaps happiness is not even the right word to describe this state, since it is more profound and lasting. The point being is that most of us think that happiness lies in the material things, and we exert huge amounts of time and effort in trying to acquire a bigger house, faster car, more fashionable clothes, sexier partner, but the joy we get from these things fades away very quickly. It’s called hedonistic entropy. Soon enough we become familiar and bored with those things and we aspire to something newer, faster, sexier, bigger, better, which if and when we get it we are soon bored of that. It’s the dream of the pursuit of this happiness through externalities that drives the consumer society. It’s a dream that is of course a lie. Things don’t make people happy. Happiness is an inner condition. It is achieved by exerting effort, by struggling to gain mastery and control of oneself, and by then applying oneself to achieving what is worthwhile.

One could hardly find two different ideas of happiness. One is about self indulgence, and the other is about self discipline and controlling one’s whims and desires, yet it is becoming increasingly clear and the evidence is stacking up as to which one actually makes humans happy.

It is a paradox. In order to feel true happiness one needs to struggle; the nobler the struggle, the greater and more long lasting and profound the sense of happiness. It is clear to see then in the context of this why religious people live happier lives. All organised religions, by virtue of being organised, lend themselves towards optimal experiences and development of autotelic personalities. Why is the dimension of being organised so important? This is simply connected with self discipline and the ordering of consciousness. It is through regular prayer, devotions, fasting, charity etc., that a person learns self control and discipline. They are not only doing these things when they feel like it, they do it irrespective of the feelings they might have. These are simple lessons in self mastery.

The narrative that we all too often hear is how we are all victims of our genes and upbringing and circumstance. It is as if we were helpless puppets in the hands of fate. We often hear the complaint that “my parents made me like this”, or “the trauma she suffered made her like that”, and as well “that’s just the way I am.” Of course significant emotional events do impact our behaviour, but we are not helpless victims. We can change.

(PART 2 OF 2)

Description: How to achieve profound happiness and satisfaction or ‘flow’. Part 2: The ingredients of flow are present in almost all forms of Islamic worship. Flow-producing activities require an initial investment and self discipline.

Let us take fasting as an example. At some point when a person fasts they begin to feel thirsty and hungry. What we call hunger and thirst are basic biological processes that cause signals to be sent to our brain, which basically tell us “eat”, “drink”, but we consciously choose to over ride these signals, to reject basic biological functions and commands because we have consciously chosen that there is a more important objective. The factors that motivate us are very important, since the more they are connected with basic needs the less positive effect it will have and less optimal the experience will be. For example, a person who fasts out of fear of getting caught eating or drinking, or for health reasons, will not benefit on the same level as one who, for example, does it completely with the intention to please God. The former reasons are based on externalities, where as the latter is autotelic. Even so, whatever the reason, fasting teaches us we can override our impulses, that we are not complete “victims” of our biology. The fasting Muslim is given an added interesting dimension, in that the time for fasting is prescribed, from dawn to sunset, and that not delaying in eating and drinking or breaking the fast is also part of the discipline. The fast is defined. One is encouraged to break the fast with others, and provide food and drink for the fasting person. The fasting Muslim, then has in the fast all the ingredients for flow. The action is defined, not too easy or too difficult, it is autotelic and one feels that one has improved as a person and participated in or contributed to the group. These conditions actually also apply to the five regular daily prayers, the obligatory charity and the pilgrimage to Makkah, indeed almost any act of worship.

The key to success in the inner struggle is intention. It is intention that gives focus to consciousness and whatever the consciousness, or mind is occupied with is the direction one will inevitably go. What we think about we become!

This can act as positive loop or downward spiral. If, for example, when you focus constantly on negative things, one’s consciousness becomes preoccupied with that, and then one focuses more on those negative things, which itself makes one more negative and more depressed. The opposite is also true.

Intention is the firm resolve to do something. It is a decision. These intentions are very important, and key to controlling consciousness, and directing oneself in the way one needs to go. It is here that the key to self control and self discipline lies. It is also important to understand that we have limited mental energy. It gets depleted like anything else. Also we get distracted away from those things we intend. We may be trying to set ourselves resolutely on a path but become distracted with doubts and worries. These drain our energy, weaken our determination and can sometimes completely divert our attention. Flow experiences actually increase our mental energy. Why then do people often leave optimal experience for experiences that do little if anything to enhance the quality of one’s life? For example, U.S. teenagers experience flow about 13 percent of the time that they spend watching television, 34 percent of the time they do hobbies, and 44 percent of the time they are involved in sports and games. Yet these same teenagers spend at least four times more of their free hours watching TV than doing hobbies or sports. Similar ratios are true for adults. Why would we spend four times more of our free time doing something that has less than half the chance of making us feel good?

Flow-producing activities require an initial investment of attention before it begins to be enjoyable. If a person is too tired, anxious, or lacks the discipline to overcome that initial obstacle, he or she will have to settle for something that, although less enjoyable, is more accessible. Many avoid them and instead involve themselves in passive experiences like sitting around and watching TV, because of the initial effort required to do flow activities.

People with self discipline learn to be resolute in their decisions and act on them, and then find ways to get optimal experience from those actions. They will overcome this initial reservation and bring flow into their lives.

One of the most useful things in this regard are the five daily ritual prayers that a Muslim must make. There is a tradition that states that if anyone prays two units of the ritual prayer, or salah, and thinks of nothing except Allah (God) all their sins will be forgiven. This is in fact very difficult. It is probably easier to climb Mount Everest! This is because it is very hard to keep out random mental activity, unless one trains oneself to have focus. This is the difference between the prayer of a person who makes the movements and says the words and one who prays properly, with understanding, attentiveness, awe and humility.

One can understand the saying of Prophet Muhammed, may God praise him, when he said: “It may be that all a fasting person gets from his fast is hunger and thirst, and it may be that all a person who prays at night gets from his prayer is sleeplessness.”[1]

This inner struggle is called “jihad an-nafs” in the Islamic tradition and a great deal has been written about it. It is said to be the best jihad, or the best struggle and that is fighting against one’s desires and passions for the sake of God. It is more than interesting that much of what modern psychologists have come to understand about the human condition has already been expounded upon by Muslim scholars! Indeed anyone familiar with the spiritual tradition in Islam who reads some of the writings on psychology would imagine that these psychologists had cut and pasted from the Islamic writings.

Flow can be experienced in negative and destructive things also. It is not enough to merely link lots of optimal experiences together, if your life as a whole has no meaning or objective.

It is fascinating then that the Quran teaches that God, Allah, the Creator has made life a test and that He has created us in toil and struggle. The successful ones are those who’s intention is most pure and action most correct. It is our intentions, the state of our hearts that God looks at, not our outer appearance such as the colour of our skin, or wealth or status. Purifying this heart, directing our minds towards the noblest goal of serving God, is the key to success (falaah), and indeed the very purpose of life. Serving God of course does not just mean prayer, glorification and remembrance of God, but it also means caring for the needs of His creatures. Prophet Muhammad, may God praise him, said:

“Verily, Allah, the Exalted and Glorious, would say on the Day of Resurrection: “O son of Adam, I was sick but you did not visit Me.”

He would say: “O my Lord; how could I visit Thee whereas You are the Lord of the worlds?”

Thereupon Allah would say: “Didn’t you know that such and such servant of Mine was sick but you did not visit him and were you to visit him, you would have found My reward in that visit? O son of Adam, I asked for food from you but you did not feed Me!”

He would say: “My Lord, how could I feed You whereas You are the Lord of the worlds?”

Allah will say: “Didn’t you know that such and such servant of Mine asked food from you but you did not feed him, and were you not aware that if you had fed him you would have found My reward in that deed? (The Lord would again say): O son of Adam, I asked drink from you but you did not provide Me!”

He would say: “My Lord, how could I provide You whereas You are the Lord of the worlds?”

Thereupon Allah would say: “Such and such of servant of Mine asked you for a drink but you did not provide him, and had you provided him drink you would have My reward in that deed.””[2]

The paradox of happiness is that once you start to look for it, it will escape you. It is only by embracing the inner struggle that we can find ourselves on the road to true happiness.

Watch out for my forthcoming book (inshallah – God Willing): “Embracing the Inner Struggle on the Path to True Happiness”.

FOOTNOTES:
[1]Narrated by Ahmad (8693); classed as Saheeh by Ibn Hibbaan (8/257) and by al-Albaani in Saheeh al-Targheeb (1/262).
[2]Sahih Muslim

THE BEAUTIES OF ISLAM

2017-06-02T10:36:00.000+05:30

(PART 1 OF 3): IGNORANCE CANNOT OVERSHADOW BEAUTY AND TRUTH

Description: A brief description of some of the beauties of Islam.

At this time in Islam’s history, when the entire religion is being judged by the actions of a few, it is appropriate to step back from the glare of the media spotlight and examine the beauties that infuse the way of life known as Islam. There is greatness and splendour in Islam that is often overshadowed by actions that have no place in Islam or by people who speak about topics they only vaguely understand. Islam is a religion, a way of life that inspires Muslims to try harder, reach farther and act in a manner that is pleasing to those around them and most importantly pleasing to their Creator.

The beauties of Islam are those things that are part of the religion and make Islam stand out. Islam answers all of humankind’s eternal questions. Where did I come from? Why am I here? Is this really all there is? It answers these questions with clarity and in a beautiful way. So then, let us begin our journey and discover and ponder over the beauties of Islam.

1. The answers to all your questions about life are in the Quran

The Quran is a book detailing the glory of God and the wonder of His creation; it is also a testament to His Mercy and Justice. It is not a history book, a storybook, or a scientific textbook, although it does contain all of those genres and more. The Quran is God’s greatest gift to humanity – it is a book like no other, for it contains the answers to the mysteries of life. It answers the questions and asks us to look beyond materialism and see that this life is little more than a transient stop on the way to everlasting life. Islam gives a clear aim and purpose to life.

“And I (God) created not the jinn and humankind, except to worship Me (Alone).” (Quran 51:56)

Thus it is the most important book and Muslims have no doubt that it is exactly the same today as it was when it was first revealed to Prophet Muhammad, may the mercy and blessings of God be upon him. When we ask those most important questions, we want to be sure that the answers we receive are the truth. Knowing that the answers are coming from a book which is the unchanged Word of God, gives comfort and solace. When God revealed the Quran, He promised to preserve it. The words we read today are the same as those memorised and written down by the companions of Prophet Muhammad.

“It is We Who have sent down the remembrance (i.e. the Quran) and surely, We will guard it from corruption.” (Quran 15:9)

2. True Happiness can be found in Islam

Rejoice and be happy, remain positive and be at peace.[1] This is what Islam teaches us, for all God’s commandments aim to bring happiness to the individual. The key to happiness is in understanding and worshipping God. This worship serves as a reminder of Him and keeps us always conscious of Him and hence we stay away from evil, committing injustices and oppression. It elevates us to being righteous and of good character. By following His commands, we lead a life that guides us to the best in all our affairs. When we lead such a meaningful life, then and only then are we able to see happiness all around us, at any given moment and even on the darkest of times. It is even there in the touch of a hand, in the smell of rain or newly mown grass, it is in a warm fire on a cold night or a cool breeze on a hot day. Simple pleasures can make our hearts truly happy because they are manifestations of God’s Mercy and Love.

The nature of the human condition means that amongst great sorrow can be moments of joy and sometimes in moments of despair we can find an anchor in the things that bring us happiness. Prophet Muhammad said, “Indeed amazing are the affairs of a believer! They are all for his benefit. If he is granted ease then he is thankful, and this is good for him. And if he is afflicted with a hardship, he perseveres, and this is good for him.”[2]

3. In Islam we can easily communicate with God at any time of day or night

Every member of the human race is born innately knowing that God is One. However those who do not know how to communicate with God or establish a relationship with Him tend to find their existence puzzling and sometimes even distressing. Learning to communicate with God and worshiping Him gives life a whole new meaning.

According to Islam, God is accessible at any time and in any place. We need only call on Him and He will answer the call. Prophet Muhammad advised us to call on God often. He told us that God said,

“I am just as My slave thinks I am, (i.e. I am able to do for him what he thinks I can do for him) and I am with him if He remembers Me. If he remembers Me in himself, I too, remember him in Myself; and if he remembers Me in a group of people, I remember him in a group that is better than they; and if he comes one span nearer to Me, I go one cubit nearer to him; and if he comes one cubit nearer to Me, I go a distance of two outstretched arms nearer to him; and if he comes to me walking, I go to him running.”[3]

In the Quran God says, “Remember Me and I will remember you…” (Quran2:152)

Believers call on God in any language, at any time and in any place. They supplicate to Him, and give thanks. Muslims also pray in a more ritualised way five times every day and interestingly the Arabic word for prayer is ‘salah’, which means a connection. Muslims are connected to God and can communicate with Him easily. We are never alone or far from God’s Mercy, Forgiveness and Love.

FOOTNOTES:
[1]Al Qarni, Aaidh Ibn Abdullah, (2003), Don’t be sad. International Islamic Publishing House, Saudi Arabia.
[2]Saheeh Muslim
[3]Saheeh Al-Bukhari, Saheeh Muslim

(PART 2 OF 3): ISLAM IS BEAUTIFIED BY PEACE, LOVE AND RESPECT

Description: Brief descriptions of several more beauties inherent in the religion of Islam.

4. Islam gives us real peace

The words Islam, Muslim and salaam (peace) all come from the Arabic root word “Sa - la – ma”. It denotes peace, security, and safety. When a person submits to the will of God he or she experiences an innate sense of security and peacefulness. Salaam is a descriptive word that entails more than tranquillity and calmness; it also encompasses the concepts of safety, security and submission. In fact, Islam in the complete sense means submission to the One God who grants us safety, security, peace and harmony. This is real peace. Muslims greet each other with the words ‘Assalam Alaikum’. These Arabic words mean ‘May God grant you protection and security (real and lasting peace)’. These brief Arabic words let Muslims know that they are among friends, not strangers. This greeting encourages believers to be a worldwide community unencumbered by tribal or nationalistic loyalties and bound together by peace and unity. Islam itself is inherently associated with inner peace and tranquillity.

“And those who believed (in the Oneness of God and His Messengers and whatever they brought) and did righteous deeds, will be made to enter Gardens under which rivers flow, - to dwell therein for ever (i.e. in Paradise), with the Permission of their Lord. Their greeting therein will be, salaam!” (Quran 14:23)

5. Islam allows us to know God

The first principle and focal point of Islam is belief in one God, and the whole of the Quran is dedicated to this. It speaks directly about God and His Essence, Names, Attributes and Actions. Prayer connects us to God, however truly knowing and understanding the Names and Attributes of God is an important and unique opportunity, one that is only available in Islam. Those who do not make the effort to really know God may find the nature of their existence puzzling or even distressing. A Muslim is encouraged to remember God and be grateful to Him and a person can do this by contemplating and understanding God’s beautiful Names and Attributes. It is through this that we are able to know our Creator.

“God! (None has the right to be worshipped but He)! To Him belong the Best Names.” (Quran 20:8)

“And (all) the Most Beautiful Names belong to God, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names…” (Quran 7:180)

6. Islam teaches us how to care for the environment

Islam recognises that human beings are the custodians of the earth and all that is on it, including vegetation, animals, oceans, rivers, deserts, and fertile land. God provides us with the things we need to survive successfully and flourish, but we are obligated to care for them and preserve them for future generations.

In 1986 Prince Phillip the then president of the World Wildlife Fund invited the leaders of the world’s five major religions to meet in the Italian city of Assisi. They met to discuss how faith could help save the natural world, the environment. What follows is from the Muslim statement in the Assisi Declarations on Nature:

Muslims say that Islam is the middle path and we will be answerable for how we have walked this path, how we have maintained balance and harmony in the whole of creation around us.

It is these values which led Muhammad, the Prophet of Islam, to say: ‘Whoever plants a tree and diligently looks after it until it matures and bears fruit is rewarded.’

For all these reasons Muslims see themselves as having a responsibility towards the world and the environment, all of which are the creations of Allah.

Unlike many other religions, Muslims do not have any specific festivals in which they give thanks for the harvest or the world. Instead they give thanks to Allah regularly for his creation.[1]

7. Islam is respect

Another beautiful aspect of Islam is respect for humanity and the universe in which we live. Islam states clearly that it is the responsibility of each member of the human race to treat creation with respect, honour and dignity. The most deserving of respect is the Creator Himself and of course respect begins with loving and obeying His commandments. Total respect for God allows all the manners and high standards of morality that are inherent in Islam to flow into our lives and the lives of those around us. Because Islam binds respect to peace, love and compassion this involves respecting the honour, reputation and privacy of others. Respect involves staying completely away from the major sins of backbiting, lying, slander, and gossip. It means avoiding sins that will sow discord among the people or lead to destruction.

Respect also includes loving for our brothers and sisters what we love for ourselves. It involves treating others the way we expect to be treated and the way we hope God will treat us – with compassion, love and mercy. Major sins put a barrier between humanity and God’s Mercy and cause all the torment, misery and evil in this world and the hereafter. God commands us to stay away from sin and to strive against our own destructive character flaws. We live in an age where we often demand respect from others but may not respect those around us. One beauty of Islam is that it allows us to regain lost respect by submitting wholeheartedly to the will of God. However if we do not understand how and why we surrender to God’s will we cannot gain respect we want and need. Islam teaches us and God reminds us in the Quran that our sole purpose in life is to worship Him.

“And I (God) created not the jinn and mankind except that they should worship Me (Alone).” (Quran 51:56)

FOOTNOTES:
[1]http://www.bbc.co.uk/schools/gcsebitesize/rs/environment/isstewardshiprev2.shtml

(PART 3 OF 3): GOD LOVES BEAUTY

Description: The third and final part of The Beauties of Islam. We have chosen ten beauties from among literally hundreds, what others have you discovered?

8. The Equality of men and women

Quran states that all believers are equal and that only righteous deeds elevate one person above another. Believers therefore have an immense respect for pious men and women and Islamic history also tells us that both men and women served and showed righteousness in all areas. A woman, like a man, is obligated to worship God and fulfill the duties upon her. It is thus required that every woman testify that there is none deserving worship but God, and that Muhammad, may the mercy and blessings of God be upon him, is His Messenger; to pray; to give charity; to fast; and to perform the pilgrimage to God’s House if she has the means and ability to do so. It is also required that every woman to believe in God, His angels, His scriptures, His Messengers, the Last Day, and to believe in God’s decree. It is also required that every woman worship God as if she sees Him.

“And whoever does righteous good deeds, male or female, and is a (true) believer in the Oneness of God such will enter Paradise and not the least injustice, even to the size of a speck on the back of a date-stone, will be done to them.” (Quran 2:124)

Islam however recognizes that equality does not mean that men and women are the same. It takes into account their differences in physiology, nature and temperament. It is not a question of superiority or inferiority, rather a question of natural abilities and having different roles in life. The laws of Islam are just and fair and take these aspects into consideration. Men have been assigned the duty to work and provide for their family and women have been assigned the role of motherhood and homemaking. Islam states however that that the roles are not exclusive nor are they inflexible. Women can work or serve society and men are able to take responsibility for their children or their household. It is interesting to note that where women choose to work the money they earn is their own however a man must provide financially for the whole family.

9. Humankind is able to regret past actions and reform

Muslims believe that all members of humankind are able to reform; in addition they believe that the possibility of successful reform is greater than the probability of failure. This belief is derived from the fact that God has given humankind the means to reform, not once but over and over again right up until close to the Day of Judgement. God sent Messengers and Prophets to each and every nation. Some we know from the Quran and the traditions of Prophet Muhammad, others are known only to God.

“And for every community or nation there is a Messenger; when their Messenger comes, the matter will be judged between them with justice, and they will not be wronged.” (Quran 10:47)

God does not hold any person responsible until he has been clearly shown the right way.

“...And We never punish until We have sent a Messenger. ” (Quran 17:15)

At the same time we are responsible to search for the truth and upon finding it we should accept it and reform our lives accordingly. The past bad actions can be left behind. There is no sin that cannot be forgiven!

“Say, 'O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of God. Indeed, God forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.'” (Quran 39:53)

A person should take advantage of God’s mercy by sincerely repenting for the past or if one is not a believer, by converting to the religion of Islam. Every person must work towards his salvation by combining faith, belief and action.

10. God loves beauty in all its forms

Prophet Muhammad said, “No one will enter Paradise who has an ant’s weight of pride in his heart.” A man said, “What if a man likes his clothes to look good and his shoes to look good?” He said, “God is beautiful and loves beauty. Pride means denying the truth and looking down on people.” [1]

Beauty is the opposite of ugliness. The beauty that exists in creation attests to God’s beauty as well as His power. He who created beauty is the most entitled to beauty. And indeed Paradise is adorned with beauty beyond imagining. God is beautiful and this is why the greatest of all pleasures in Paradise is to look upon God’s Face. God says,

“[Some] faces, that Day, will be radiant; looking to their Lord.” (Quran 75: 22-23)

He refers to His names as being the Most Beautiful:

“And the Most Beautiful Names belong to God, so call on Him by them...” (Quran 7:180)

Noted Islamic scholar Ibn al-Qayyim, may Allah have mercy on him, had the following to say about beauty in Islam:

“God is to be acknowledged for beauty that bears no resemblance to anything else, and He is to be worshipped by means of the beauty which He loves in words, deeds and attitudes. He loves His slaves to beautify their tongues with the truth, to beautify their hearts with sincere devotion, love, repentance and trust in Him, to beautify their faculties with obedience, and to beautify their bodies by showing His blessings upon them in their clothing and by keeping them pure and free of any filth, dirt or impurity, by removing the hairs which should be removed, by circumcision, and by clipping the nails. Thus they recognize God through these qualities of beauty and seek to draw close to Him through beautiful words, deeds and attitudes. They acknowledge Him for the beauty which is His attribute and they worship Him through the beauty which He has prescribed and His religion.”[2]

FOOTNOTES:
[1]Saheeh Muslim
[2]al-Fawaa’id (1/185)

HOW ISLAM DEALS WITH SADNESS AND WORRY

2017-06-02T10:14:00.000+05:30

(PART 1 OF 4): THE HUMAN CONDITION

Description: Verily, in the remembrance of God do hearts find rest. (Quran 13:28)

The average human being in the developed world battles sadness and worry on a daily basis. While the majority of the world’s population confront extreme poverty, famine, conflict and despair those of us privileged to lead relatively easy lives must tackle fear, stress, and anxiety. Why are those of us blessed with riches beyond compare immersed in loneliness and desperation? We are living in a time of confusion, we try as we might, yet gathering material possessions can do nothing to mend broken hearts, and shattered souls.

Now, more than at any other time in human kind’s history, stress, anxiety, and psychological problems are taking a tremendous toll on the human condition. Religious beliefs should afford a sense of comfort however; it seems that 21st century man has lost the ability to connect to God. Pondering the meaning of life no longer overcomes a feeling of abandonment. This desire to acquire material possessions, which in some way validates our reason for being, has become the balm that soothes our troubled souls. Why is this so?

We have the best of everything readily available, yet the reality is we have nothing. Nothing that comforts the soul. Beautiful furnishings do not hold our hand in the darkest night. The latest entertainment centre does not wipe our tears or soothe our furrowed brow. Those of us living with pain and grief, or afflicted with hardship feel abandoned. We feel rudderless on an open sea. Huge waves threaten to engulf us at any given moment. Our desires and debts stand at the apex and loom over us, like great avenging angels, and we search for comfort in addictions and self-destructive behaviour.

How do we step away from the precipice? In Islam, the answer is remarkably simple. We turn back to our Creator. God knows what is best for His creation. He has complete knowledge of the human psyche. He knows of the pain, the despair, and the sadness. God is whom we are reaching for in the darkness. When we put God back on our agenda, the pain will subside.

“Verily, in the remembrance of God do hearts find rest.” (Quran 13:28)

Islam is not a religion filled with empty rituals and hypercritical rules and regulations, although it can seem so if we forget just what our real purpose in life is. We were created to worship God, nothing more and nothing less. However, God, in His infinite mercy and wisdom did not abandon us to this world filled with trials and tribulations. He armed us with weapons. These weapons are more powerful than the arsenals of the great 21st century armies. God gave us the Quran, and the authentic traditions of His Prophet Muhammad.

The Quran is a book of guidance and the traditions of Prophet Muhammad explain that guidance. The religion of Islam is all about making and keeping a connection with God. This is how Islam deals with sadness and worry. When the wave is about to come crashing down or the world begins to spin out of control God is the one stable factor. The biggest mistake a believer can make is to separate the religious and material aspects of his or her life.

“God has promised those who believe (in the Oneness of God) and do deeds of righteousness, that for them there is forgiveness and a great reward (i.e. Paradise).” (Quran 5:9)

When we accept with full submission, that we are no more than slaves of God, put on this earth, to be tried, tested and tempted, life suddenly takes on a completely new meaning. We recognize that God is the one constant in our lives and we recognize that His promise is true. When we are overwhelmed by worry and sadness, relief comes from turning to God. If we live our lives according to His guidance, we gain the means and the ability to overcome any despair. Prophet Muhammad declared that all the affairs of a believer are good.

Indeed amazing are the affairs of a believer! They are all for his benefit. If he is granted ease then he is thankful, and this is good for him. And if he is afflicted with a hardship, he perseveres, and this is good for him.[1]

Islam has the answer to all the problems that afflict humankind. It asks us to look beyond the need for self-gratification, and further still, beyond the need to acquire possessions. Islam reminds us that this life is but a transient pause on the way to life everlasting. The life of this world is but a fleeting moment, sometimes overflowing with moments of great joy and happiness but at other times filled with sadness, sorrow, and despair. This is the nature of life, and this is the human condition.

In the following three articles, we will examine guidance from the Quran and the authentic traditions of Prophet Muhammad in an endeavor to discover just how Islam suggests that we deal with sadness and worry. There are three key points that will allow the believer to free himself from the shackles of 21st century life. They are patience, gratitude, and trust in God. In the Arabic language, sabr, shukr and tawwakul.

“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to the patient ones.” (Quran 2:155)

“Therefore, remember Me (God) and I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.” (Quran 2:152)

“If God helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you? And in God (Alone) let believers put their trust.” (Quran 3:160)

FOOTNOTES:
[1]Saheeh Muslim

(PART 2 OF 4): PATIENCE

Description: Happiness in this life and our salvation in the hereafter depend on patience.

Sadness and worry are part of the human condition. Life is a series of moments. At the two extremes are joyful moments that make our hearts sing with gladness and dark moments that plunge us into sadness and worry. In between is real life; the highs, the lows, the mundane and boring, the sweetness, and light. It is in these times that the believer must try to establish a connection to God.

The believer must forge a bond that is unbreakable. When the joy of life fills our hearts and minds we must not forget that it is a blessing from God and equally when we are faced with sadness and worry we must realize that this too is from God, even though at first glance we may not see the blessing.

God is the Most Wise and the Most Just. Whatever condition we find ourselves in, and no matter what we are forced to confront, it is imperative that we open our eyes to the fact that God knows what is good for us. Though we shy away from facing our fears and worries, it may be that we hate a thing that is good for us and desire something that can only lead to ruin and damnation.

“...and it may be that you dislike a thing that is good for you and that you like a thing that is bad for you. God knows but you do not know.” (Quran 2:216)

The life of this world was designed by our Creator to maximize our chances of living a blissful life in the Hereafter. When we face trials, they help us grow and mature into human beings who are able to function effortlessly in this transient world.

God has not abandoned us in face of the temptations and trials we face in this world, He has equipped us with potent weapons. Three of the most important are patience, gratefulness, and trust. The great Islamic scholar of the 14th century CE, Ibnul Qayyim said that our happiness in this life and our salvation in the Hereafter depend on patience.

“Verily! I have rewarded them this Day for their patience; they are indeed the ones that are successful.” (Quran 23:111)

“...to be firm or patient in pain or suffering, and adversity, and throughout all periods of panic. Such are the people of truth, the God fearing.” (Quran 2:177)

The Arabic word for patience is sabr and it comes from a root word meaning to stop, detain, or refrain. Ibnul Qayyim explained[1] that having patience meant having the ability to stop ourselves from despairing, to refrain from complaining, and to control ourselves in times of sadness and worry. Prophet Muhammad’s son in law Ali ibn Abu Talib defined patience as “seeking God’s help”.[2]

Whenever we are beset by sadness and worry our first reaction should always be turning to God. By recognizing His Greatness and Omnipotence, we begin to understand that God alone can ease our troubled souls. God Himself advised us to call on Him.

“And (all) the Most Beautiful Names belong to Allah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names.” (Quran 7:180)

Prophet Muhammad encouraged us to call on God by all of His most beautiful names. In his own supplications, he is known to have said, “Oh God, I ask you by every name that You have named yourself, or that You have revealed in Your book, or that You have taught any of Your creation, or that You have kept hidden in the unseen knowledge with Yourself.”[3]

In times of sorrow and stress, contemplating the names of God can bring great relief. It can also help us focus on being calm and patient. It is important to understand that although the believer is encouraged not to thrash about in grief and anguish or to complain about the stresses and problems, he is allowed to turn to God and supplicate to Him and to ask Him for relief.

Human beings are frail. Our tears fall, our hearts break and the pain is sometimes almost unbearable. Even the prophets, whose connection to God was unbreakable, felt their hearts constrict in fear or pain. They too turned their faces to God and begged for relief. However, their complaints were surrounded with pure patience and pure acceptance of whatever fate God had decreed.

When Prophet Jacob despaired of ever seeing his sons Joseph or Benjamin he turned to God, and the Quran tells us that he beseeched God for relief. Prophet Jacob knew that there was no point in raging against the world, he knew that God loves and protects those who are patient.

“He said: ‘I only complain of my grief and sorrow to God, and I know from God that which you know not.’” (Quran 12:86)

Quran also tells us that Prophet Job turned to God begging of His mercy. He was impoverished, stricken with disease, and he lost his family, friends, and livelihood yet he bore all this with patience and forbearance and he turned to God.

“And (remember) Job, when he cried to his Lord, ‘Verily, distress has seized me, and You are the Most Merciful of all those who show mercy.’ So We answered his call, and We removed the distress that was on him, and We restored his family to him (that he had lost), and the like thereof along with them, as a mercy from Ourselves and a Reminder for all who worship Us (God).” (Quran 21: 83-84)

Patience means accepting what is beyond our control. In times of stress and anxiety, being able to surrender to the will of God is a relief beyond measure. This does not mean that we sit back and let life pass by. No! It means that we strive to please God in all aspects of our life, in our work and play, in our family life and in our personal endeavors.

However, when things don’t go the way we planned or the way we wanted, even when it seems that fears and worries are pushing us under, we accept what God has decreed and continue to strive to please Him. Being patient is hard work; it does not always come naturally or easily. Prophet Muhammad, may the mercy and blessings of God be upon him, said, “Whoever tries to be patient then God will help him to be patient”.[4]

It becomes easy for us to exercise patience when we realize that it is impossible to count all the blessings God has bestowed upon us. The air we breathe, the sunshine on our faces, the wind through our hair, the rain on the parched earth and the glorious Quran, God’s words to us are all among the innumerable blessings of God upon us. Remembering God and contemplating His greatness is the key to patience, and patience is a key to Paradise everlasting, God’s greatest blessing for the fragile creatures called humankind.

FOOTNOTES:
[1]Ibn Qayyim al jawziyyah, 1997, Patience and gratitude, English translation, United Kingdom, Ta Ha Publishers.
[2]Ibid. P12
[3]Ahmad, classified Saheeh by Al Baniv.
[4]Ibn Qayyim al jawziyyah, 1997, Patience and gratitude, English translation, United Kingdom, Ta Ha Publishers. P15

(PART 3 OF 4): GRATITUDE

Description: Give thanks every single day for His blessings upon you.

As fragile human beings, we are often swamped by fears and anxiety. At times sadness and worry threaten to take over our lives. These emotions can become so consuming that we forget our primary purpose in life, which is to worship God. When pleasing God is at the centre of all our thoughts, actions and deeds, then sadness and worry can have no place in our lives.

In the previous article, we discussed about dealing with sadness and worry by striving to be patient. We also talked about counting the blessings God has bestowed upon us as a way of encouraging patience. Another way of overcoming sadness and worry is by being grateful to God for His countless blessings. God explains in the Quran, that true worshippers are those who are grateful and give thanks.

“Therefore, remember Me (by praying, glorifying, etc.). I will remember you, and be grateful to Me (for My countless Favors on you) and never be ungrateful to Me.” (Quran 2:152)

There are many ways to express gratitude. The first and foremost way is to worship God in the manner that He has prescribed. The Five Pillars of Islam[1] were ordained upon us by God and they guide us to worship Him easily. When we fulfill our obligations towards God, just how truly blessed we are becomes obvious.

When we bear witness that, there is no god worthy of worship but Allah and that Muhammad is His final messenger we are being grateful for being blessed with Islam. When a believer prostrates before God in quiet, joyful prayer, we are expressing gratitude. During the fast of Ramadan, we become thankful for food and water by realizing that God provides our sustenance. If a believer is able to make the pilgrimage to the House of God in Mecca, it is indeed a cause for thankfulness. The Hajj journey can be long, difficult, and expensive.

The believer also expresses gratitude by giving charity. Prophet Muhammad, may the mercy and blessings of God be upon him, advised his followers to give charity everyday to express gratitude to God for every single joint or faculty in his body.[2] Imam Ibn Rajab, a noted Islamic scholar of the 7th Islamic century said, "Human beings are obligated to give thanks to God every single day for His blessings on them by performing acts of virtue and charity on a daily basis”

If we remember God by reading the Quran and contemplating its meanings, we gain a greater understanding of the life of this world and the hereafter. Consequently, we begin to understand the transient nature of this life and the fact that even the trials and tribulations are blessings from God. God’s wisdom and justice is inherent in even the direst situations.

How often have we heard people with debilitating diseases or terrible disabilities thank God for their conditions, or speak about pain and suffering bringing blessings and goodness into their lives? How often have we listened to others speak about horrific experiences and ordeals, yet continue to thank God?

In times of sadness and worry, when we are feeling alone and distressed, God is our only refuge. When sadness and worry become unbearable, when there is nothing left but, stress, fear, anxiety, and misery, we instinctively turn to God. We know His words are true, we know His promise is true!

“..if you are grateful, I will add more favors unto you.” (Quran 14:7)

God knows the wisdom behind why good things happen to bad people, or why bad things happen to good people. In general, whatever causes us to turn to God is good and we should be grateful for it. In times of crisis, people are drawn closer to God, whereas in times of comfort we often forget from where the comfort originated. God is the Provider and He is the Most Generous. God wants to reward us with life everlasting and if pain and suffering can guarantee Paradise, then trials and tribulations are a blessing. Prophet Muhammad, may the mercy and blessings of God be upon him, said, “If God wants to do good to somebody, He afflicts him with trials.”[3]

Prophet Muhammad also said, “No misfortune or disease befalls a Muslim, no worry or grief or harm or distress – not even a thorn that pricks him – but God will expiate for some of his sins because of that.”[4] We are imperfect human beings. We can read these words, we can even understand the sentiment behind them, but acknowledging the wisdom behind every situation and being grateful for our trials is very difficult. It is much easier to fall into sadness and worry. However, God, the Most Merciful, gives us clear guidelines and promises two things, if we worship Him and follow His guidance we will be rewarded with Paradise and that with hardship comes ease.

“So verily, with hardship, there is ease.” (Quran 94:5)

This verse is part of a chapter of the Quran revealed when difficulties in Prophet Muhammad’s mission were weighing him down and causing him distress. The words of God comforted and reassured him just as they comfort us today. God reminds us that with hardship comes ease. Hardship is never absolute; it is always accompanied by ease. For that, we should be grateful. For that, we need to express our gratitude.

We must accept the trials, triumphs, and tribulations that are part of being alive. Each one of them, from the highest highs to the lowest lows is a blessing from God. A blessing designed uniquely for each individual person. When we are overcome by sadness or worry we must turn to God, strive to be patient and grateful and put our trust in God. For God is the most trustworthy. By trusting Him, we can overcome any moment of anxiety and conquer any sadness or worry that tries to creep into our lives.

FOOTNOTES:
[1]Testimony of faith, Prayer, Fasting in Ramadan, Compulsory charity, Pilgrimage.
[2]Saheeh Bukhari
[3]Saheeh Bukhari
[4]Ibid

(PART 4 OF 4): TRUST

Description: And in God Alone let believers put their trust.

As we move into the new century, those of us privileged to live above the poverty line are faced with a unique set of challenges. We have food enough to eat, shelter from the elements and most of us can even afford life’s little luxuries. Physically we have all that we need, but spiritually and emotionally, we are bereft. Our minds are filled with sadness and worry. Stress and anxiety mount. As we gather possessions, we wonder why we are not happy. As we embark on yet another holiday we feel alone and desperate.

A life that is far removed from God is a sad life indeed. No matter how much money we accumulate, or how grand our house is, if God is not the centre of our lives then happiness will elude us forever. True happiness can only be found when we at least attempt to fulfil our purpose in life. Human beings exist to worship God. God wants us to be happy, in this life and in the Hereafter and He has given us the key to real happiness. It is not a secret or a mystery. It is not an enigma or a puzzle, it is Islam.

“And I (God) created not the jinn and humankind except that they should worship Me.” (Quran 51:56)

The religion of Islam explains clearly our purpose in life and gives us guidelines to follow to make our search for happiness easier. The Quran and the authentic traditions of Prophet Muhammad, may the mercy and blessings of God be upon him, are our guide books for a life completely devoid of sadness and worry. This however does not mean that we will not be tried and tested because God states very clearly in Quran that He will test us. Our lives will be filled with situations that require us to reach out for God and depend upon Him. God promises us that He will reward those who are patient, He asks us to be grateful to Him, and He tells us that He loves those who put their trust in Him.

“...put your trust in God, certainly, God loves those who put their trust in Him.” (Quran 3:159)

“The believers are only those who, when God is mentioned, feel a fear in their hearts and when His Verses (this Quran) are recited unto them, they increase their Faith; and they put their trust in their Lord Alone.” (Quran 8:2)

Life is filled with triumphs and tribulations. Sometimes it is a roller coaster ride. One day our faith is high and sweet, the next it has plummeted and we feel sad and worried. The way to even out our journey is to trust that God knows what is best for us. Even when seemingly bad things happen, there is a purpose and wisdom behind them. Sometimes the purpose is known only to God, sometimes it is obvious.

Consequently, when we realise that there is no power or strength except from God, we can begin to relax. Prophet Muhammad, may the mercy and blessings of God be upon him, once reminded one of his young companions that God was all-powerful and nothing happens without His permission.

"Young man, uphold the commands of God, and He will protect you in this life and in the next. Uphold the commands of God and He will help you. When you ask for anything, ask it from God, and if you seek help, seek help from God. Know that if people were to unite to do you some benefit, they could benefit you only what God has recorded for you, and if they were to unite to do you some harm, they could harm you only with what God has recorded for you. The pens are withdrawn and the pages are dry.”[1]

When we are mindful of the fact that God has control over all things and that He ultimately wants us to live forever in Paradise, we can begin to leave our sadness and worry behind. God loves us, and wants what is best for us. God has given us clear guidance and He is the Most Merciful, and the Most Forgiving. If things do not go according to our plan, if we do not see the benefits of the challenges we face in life it can become very difficult not to despair and fall prey to stress and anxiety. At this point, we must learn to trust God.

“If God helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you? And in God (Alone) let believers put their trust.” (Quran 3:160)

“Say: "He is my Lord! None has the right to be worshipped but He! In Him is my trust, and to Him will be my return with repentance.” (Quran 13:30)

“And we shall certainly bear with patience all the hurt..., and in God (Alone) let those who trust, put their trust.” (Quran 14:12)

As believers, our trust in God must be constant, in all situations, good, bad, easy, or difficult. Whatever happens in this world happens by the permission of God. He provides sustenance and He is able to withdraw it. He is the master of life and death. God determines whether we are rich or poor and whether we are healthy or ill. We thank God for granting us the ability to strive and to go out and acquire that which is good for us. Whatever our circumstances may be we need to thank and praise God for them. If need be we must bear our difficulties with patience and above all we must love and trust God. When life becomes dark and difficult we must love God more; when we are overcome by sadness and worry we must trust God more.

FOOTNOTES:
[1]Ahmad & at-Tirmidhi

THIS IS BIOGRAPHY OF PROPHET . M U H A M M A D (S. A. W)

2017-06-02T09:41:00.000+05:30

★NAME : - Muhammad (SAW)
★FATHER :- Abdullah
★MOTHER :- Ameenah
★PROFESSION :- Business man, then a Prophet.
★DATE OF BIRTH :- 12th Rabii' Al- Awwal
★PLACE OF BIRTH:- Makkah
★RESIDENCE:- Makkah then moved to Madina
★LIVE IN MAKKAH: - 50 years
★LIVE IN MADINA: - 13 years
★YEARS OF PREACHING: - 23
★AGE :- 63
★YEARS ACTIVE:-583–609 CE as merchant
609–632 CE as religious leader
★DEATH DATE :- June 8, 632.(11th after Hijra)
. A C T I O N S
(1) Virtue
(2) Preaching
(3) Jihad in Islam
. B E H A V I O U R
(1) Peace and Justice
(2) Loving of every body
(3) Liking of Muslims
(4) Regardful of any organ
(5) philanthropic
WIVES MARRIED PERIOD
(1) Khadija bint Khuwaylid 595–619
(2) Sawda bint Zamʿa 619–632
(3) Aisha bint Abi Bakr 619–632
(4) Hafsa bint Umar 624–632
(5) Zaynab bint Khuzayma 625–627
(6) Hind bint Abi Umayya 625–632
(7) Zaynab bint Jahsh 627–632
(8) Juwayriyya bint al-Harith 628–632
(9) Ramla bint Abi Sufyan 628–632
(10) Rayhana bint Zayd 629–631
(11) Safiyya bint Huyayy 629–632
(12) Maymunah bint al-Harith 630–632
(13) Maria al-Qibtiyya 630–632
. C H I L D R E N
★Boys:-
(1) Al-Qassem
(2) Abdullah
(3) Ibrahim
★Girls:-
(1) Zaynab
(2) Ruqayyah
(3) Ummu Kalthoom
(4) Fatima
Please send it to Muslim umma If u love prophet Muhammad

THE MAN CALLED MUHAMMAD (S.A.W)

10 MIRACLES YOU MUST KNOW ABOUT PROPHET MUHAMMAD(S.A.W)!(S.A.W)!!(S.A.W)!!!

1 Do you know that "Flies,insects, ants and mosquitoes" never land on his body talk less of bitten him? (S.A.W)

2 Do you know that he did not "yawn" in his life time? (S.A.W)

3 Do you know that both "Domestic and wild Animals" were never a second angry with him? (S.A.W)

4 Do you know that if he"sleeps" he hears any "conversation"? (S.A.W)

5 Do you know that he "sights" every thing both "front" and "back" at the same time without turning? (S.A.W)

6 Do you know that"Land" covers his "urine" and stool immediately he passed them?(S.A.W)

7 Do you know that he is always "one fit taller" than any body that comes "near" him? (S.A.W)

8 Do you know that he was "circumcised, washed and cleaned in his Mother's womb before been born to this world?(S.A.W)

9 Do you know that he never had a "wet dream"that signify Men's "puberty"?(S.A.W)

1o Do you know that he has no "shadow" even in the "Sun", Moon or "Light"?(S.A.W).

Even if you did not share , you will be rewarded, but if you do, your reward will be unmeasurable!!!
"Sallal-Lahu-Alaihim-Wasallam

HOW TO BEHAVE WHEN STRUCK BY ILLNESS

2017-05-31T11:52:00.001+05:30

(PART 1 OF 2): BEARING AFFLICTIONS WITH PATIENCE

Description: No illness or injury touches a human being without God’s permission.

Before talking about how a believer behaves when ill or injured it is important to understand just what Islam teaches us about the life of this world. Our existence here on earth is but a transient stop, on the way to our real life in the Hereafter. Paradise or Hell will be our permanent abode. This world is a place of trial and testing. God created it for us, for our enjoyment, but it is a place of more than just worldly pleasures. It is here that we fulfil our true purpose; we live our lives based on the worship of God. We laugh, we play, we cry and we feel heartache and sorrow, but every condition and every emotion is from God. We react with patience and thankfulness and hope for eternal reward. We fear eternal punishment and know with certainty that God is the source of all mercy and all forgiveness.

“And this life of the world is only amusement and play! Verily, the home of the Hereafter, that is the life indeed (i.e. the eternal life that will never end), if they but knew.” (Quran 29:64)

God did not create us and then abandon us to the pleasures and trials of life; rather He sent Messengers and Prophets to teach us and Books of revelation to guide us. He also provided us with countless blessings. Each blessing makes life wonderful and at times bearable. If we stop for a moment and contemplate our existence, the blessings of God become evident. Observe the rain falling outside, feel the tingle of the sunshine on your bare skin, touch your breast and feel the strong rhythmic beating of your heart. These are blessings from God and we should be thankful for them, along with our homes, our children, and our health. God however tells us, that we will be tested, He says,

“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to the patient ones.” (Quran 2:155)

God has advised us to bear our trials and tribulations patiently. However, this is difficult without understanding that everything that happens in this world happens by the permission of God. No leaf falls from a tree without God’s permission. No business crumbles, no car crashes, and no marriage ends without God’s permission. No illness or injury touches a human being without God’s permission. He has power over all things. God does what He does for reasons that are at times beyond our comprehension and for reasons that may or may not be apparent. However, God, in His infinite wisdom and mercy wants only what is best for us. Ultimately, what is best for us is eternal life in a place of eternal bliss, Paradise.

“Their Lord gives them glad tidings of a Mercy from Him, and that He is pleased (with them), and of Gardens (Paradise) for them wherein are everlasting delight.” (Quran 9:21)

In the face of every trial, a believer must be certain that God does not decree for him anything but good. The good may be among the pleasures of this world or it may be in the hereafter. Prophet Muhammad, may the mercy and blessings of God be upon him, said, “How wonderful is the affair of the believer, for his affairs are all good. If something good happens to him, he is thankful for it and that is good for him. If something bad happens to him, he bears it with patience and that is also good for him.”[1] God tests us with the trials and tribulations of life, and if we bear patiently we will attain great reward. Through changing circumstances and trying times God tests our level of faith, ascertains our ability to be patient and wipes away some of our sins. God is all loving and all wise and knows us better than we know ourselves. We will not attain Paradise without His mercy and His mercy is manifest in the tests and trials of this life.

The life of this world is mere deception. The most beneficial thing to us are the good deeds that we were able to perform. Families are a trial, for God says that they can lead us astray, but equally they can lead us to Paradise. Wealth is a trial; coveting it can make us greedy and miserly, but distributing it and using it to benefit those in need can bring us closer to God. Health is also a trial. Good health can make us feel invincible and not in need of God, but bad health has a way of humbling us and forcing us to depend on God. How a believer reacts to the circumstances of life is very important.

What happens if the pleasures of this life suddenly become torments? How should one behave when struck by illness or injury? Of course, we accept our fate and try to bear the pain, sadness, or suffering patiently because we know with certainty that from this God will bring about much good. Prophet Muhammad said, “No misfortune or disease befalls a Muslim, no worry or grief or harm or distress – not even a thorn that pricks him – but God will expiate for some of his sins because of that.”[2] However, we are imperfect human beings. We can read these words, we can even understand the sentiment, but behaving with acceptance is sometimes very difficult. It is much easier to bemoan and cry about our situation, but our Most Merciful God has given us clear guidelines and promised us two things, if we worship Him and follow His guidance we will be rewarded with Paradise and that after hardship comes ease.

“So verily, with the hardship, there is relief.” (Quran 94:5)

A believer is obligated to look after his body and mind, therefore trying to maintain good health is essential. However, when struck by illness or injury, it is vital to follow God’s guidance. A believer must seek medical aid and do everything he can to bring about a cure or recovery, but at the same time he must seek help through prayer, remembrance of God and acts of worship. Islam is a holistic way of life, both physical and spiritual health go hand in hand. In part two we will examine in more detail the steps to take when struck by illness or injury.

FOOTNOTES:
[1]Saheeh Muslim
[2]Saheeh Al-Bukhari, Saheeh Muslim

(PART 2 OF 2): GOD’S MERCY HAS NO LIMITS

Description: Practical steps to take when over come by illness or injury.

In part one we discussed bearing trials and tests with patience and understanding that nothing happens without the permission of God.

“And with Him are the keys of the unseen; no one knows them except Him. And He knows what is on the land and in the sea. Not a leaf falls but that He knows it. And no grain is there within the darkness of the earth and no moist or dry [thing] but that is [written] in a clear record.” (Quran 6:59)

When illness or injury strikes the reasons may not be apparent, or perhaps even be beyond our understanding. However God wants only good for humankind. We can therefore be sure that there is great wisdom behind the affliction and that it presents us with the opportunity to develop a closer relationship with God. As humans, of course we have free will and are free to choose our own course of action in any given situation, but the best reaction is patience and acceptance.

Prophet Muhammad, may the mercy and blessings of God be upon him, informed us that we will be tested, according to our level of faith and that the very least good that will come from these tests will be purification from sins. He said, a man will be tested according to the level of his religious commitment, and the trials will keep affecting a slave of God until he is left walking on the face of the earth with no burden of sin whatsoever.[1]

When illness or injury over come us it is natural to be fearful. At times we can even feel resentful, wondering why God has allowed this to happen. We question and complain, but really this serves no purpose except to accentuate our sorrow or suffering. God, in His infinite wisdom and mercy has given us clear guidelines about how to behave when struck by illness or injury. If we follow these guidelines it is possible to bear afflictions with ease and even to be grateful. When struck by illness or injury, a believer puts his or her trust in God, expresses thankfulness for whatever condition God has decreed for him, and seeks medical aid.

Medical treatment is allowed in Islam and seeking medical aid does not negate or cancel out the idea of putting ones trust in God. Prophet Muhammad made this clear when he said, “No disease has been ordained except that it has a cure.”[2] A believer may go to a doctor for the treatment of diseases and injuries. He may go to seek a diagnosis and a cure for diseases of the mind or emotional conditions. However there are some small stipulations, including that a cure cannot be sought in something that is forbidden, such as alcohol. Ultimately God does not put healing in something He has prohibited.

It is not permissible to seek a cure from soothsayers, fortunetellers and other charlatans of any sort. These people claim to have knowledge of the unseen, which is not possible and they are only trying to extort people and lead them astray from the One True God. God has also forbidden the use of amulets and lucky charms to ward of illness and injury. All power and all strength come from God alone. To call on someone or something besides God to heal us or keep us safe is a very serious sin.

While seeking treatment or cure in this physical world it is important to also seek a cure through spiritual remedies. The first thing to do is to think positively about God, confirm your belief in Him, and contemplate His names and attributes. He is the Most Merciful, the Most Loving, and the Most Wise. We are advised to call on Him by the names that are most appropriate to our needs.

“And (all) the Most Beautiful Names belong to God so call on Him by them.” (Quran 7:80)

God has not abandoned us to the trials, tests and tribulations of this world, He has provided us with guidance and the most powerful weapons against torment and distress – Quran, words of remembrance and supplication, and prayer.[3] As we move further into the 21st century we have begun to rely on medical aid instead of authentic spiritual remedies, however using the two, hand in hand can often be very effective very quickly. Sometimes illnesses persist, sometimes injuries become chronic, but sometimes ill health can bring about great spiritual insight.

How often have we heard people with debilitating diseases or terrible disabilities thank God for their conditions, or speak of the way pain and suffering brought blessings and goodness into their lives? When we are feeling alone and distressed, God is our only handhold. When pain and suffering become unbearable, when there is nothing left but fear and misery, that is when we reach for the one thing that can bring about redemption – God. Complete and utter trust and total submission to the will of God brings about the joy and freedom that is known as the sweetness of faith. It is peace and tranquility and it enables one to accept all the conditions this world brings, the good, the bad, the ugly, the painful, the distressing and the joyous.

Finally it is important to understand that illnesses and injuries can be God’s way of purifying us. As human beings we are not perfect, we make mistakes, do bad deeds, and even deliberately disobey God’s commandments.

“Whatever misfortune befalls you, is because of the things your hands have wrought, and for many (of them) He grants forgiveness.” (Quran 42:30)

God’s mercy should never be underestimated. He asks us to seek forgiveness from Him. Prophet Mohammad reminded us that God is waiting for us to turn to Him. In the last part of the night, when darkness lies heavily across the land, God descends to the lowest heaven and asks His slaves. “Who is saying a prayer to Me that I may answer it? Who is asking something of Me that I may give it to him? Who is asking forgiveness of Me that I may forgive him?”[4]

Often misfortune, pain, and suffering come about because of our own actions. We choose to commit sin, but God purifies us through loss of wealth, health or the things we love. Sometimes suffering now, in this world means that we will not suffer for all of eternity, sometimes all that pain and distress means that we will attain a higher station in Paradise.

God knows the wisdom behind why good things happen to bad people, or why bad things happen to good people. In general, whatever causes us to turn to God is good. In times of crisis people are drawn closer to God, whereas in times of comfort we often forget from where the comfort originated. God is the Provider and He is the Most Generous. God wants to reward us with life everlasting and if pain and suffering can guarantee Paradise, then ill health and injuries are a blessing. Prophet Muhammad said, “If God wants to do good to somebody, He afflicts him with trials.”[5]

When illness strikes, the best course of action is to thank God, try to be closer to Him and to seek medical aid and count the blessings that He has bestowed upon us.

FOOTNOTES:
[1]Ibn Majah.
[2]Bukhari
[3]For a full explanation of the healing power of Quran please see the article Health in Islam Part 2.
[4]Saheeh Al-Bukhari, Saheeh Muslim, Malik, At Tirmidhi, Abu Dawud
[5]Saheeh Al-Bukhari.

THE FITRAH

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Description: The predisposition in humans to worship One God.

When a child is born, it has with it a natural belief in God. This natural belief is called in Arabic the “Fitrah”.[1] If the child were left alone, it would grow up aware of God in His oneness, but all children are affected by the pressures of their environment whether directly or indirectly. The Prophet, may the mercy and blessings of God be upon him, reported that God said,

“I created My servants in the right religion but the devils made them go astray.”[2]

The Prophet also said,

“Each child is born in a state of “Fitrah”, but his parents make him a Jew or a Christian. It is like the way an animal gives birth to a normal offspring. Have you noticed any (young animal) born mutilated before you mutilate them?”[3]

So, just as the child’s body submits to the physical laws which God has put in nature, its soul also submits naturally to the fact that God is its Lord and Creator. But its parents try to make it follow their own way and the child is not strong enough in the early stages of its life to resist or oppose its parents. The religion which the child follows at this stage is one of custom and upbringing and God does not hold it to account or punish it for this religion. When the child matures in youth and clear proofs of the falsehood of his religion are brought to him, the adult must now follow the religion of knowledge and reason.”[4] At this point the devils try their best to encourage him to stay as he is or to go further astray. Evils are made pleasing to him and he must now live in the midst of a struggle between his Fitrah and his desires in order to find the right road. If he chooses his Fitrah, God will help him overcome his desires even though it may take most of his life to escape, for many people enter Islam in their old age although most tend to do so before that.

Because of all these powerful forces fighting against the Fitrah God chose certain righteous men and revealed to them clearly the right path in life. These men whom we call prophets were sent to help our Fitrah defeat its enemies. All the truths and good practices present in societies around the world today came from their teachings, and if it were not for their teachings, there would be no peace or safety in the world at all. For example, the laws of most Western countries are based on the “Ten Commandments” of Prophet Moses, like “Thou shalt not steal” and “Thou shalt not kill” etc., even though they claim to be “secular” governments, free from the influence of religion.

Thus, it is man’s duty to follow the way of the prophets since it is the only way which is truly in harmony with his nature. He should also be very careful not to do things simply because his parents and their parents did it, especially if knowledge reaches him that these practices are wrong. If he does not follow the truth, he will be like those misguided people about whom God says in the Quran:

“If they are told to follow what God has revealed, they say: ‘No, we will continue to follow what we found our foreparents doing!’ Even though their foreparents did not comprehend anything nor were they rightly guided.” (Quran 2:170)

God forbids us from obeying our parents if what they want us to do is against the way of the prophets. He said, in the Quran,

“We advise man to be good to his parents, but if they try to make you do in My name what you know to be false, do not obey them.” (Quran 29:8)

Born Muslim

Those who are fortunate to be born in Muslim families must be aware that all such “Muslims” are not automatically guaranteed paradise, because the Prophet warned that a large part of the Muslim nation would follow the Jews and Christians so closely that if they entered the den of a lizard, Muslims would climb in after them as well.[5] He also said that before the Last Day some people would actually worship idols.[6] . Today, there are Muslims all around the world praying to the dead, building tombs and masjids over graves and even performing rites of worship around them. There are even some who claim to be Muslim and worship Ali as God.[7] Some have turned the Quran into a good luck charm which they hang on chains around their necks, in their cars or on key chains etc. Therefore, those born into such a Muslim world who blindly follow whatever their parents did or believed, have to stop and think whether they are simply a Muslim by chance or a Muslim by choice, whether Islam is what their parents, tribe, country, or nation did or does, or what the Quran teaches and what the Prophet and his companions did.

FOOTNOTES:
[1]Al-’Aqeedah at- Tahaaweeyah, (8th ed.. 1984) p.245.
[2]Saheeh Muslim
[3]Saheeh Al-Bukhari, Saheeh Muslim
[4]Al-’Aqeedah at-Tahaaweeyah, (5th ed.: 1972). p.273.
[5]Saheeh Al-Bukhari, Saheeh Muslim
[6]Saheeh Al-Bukhari, Saheeh Muslim
[7]The Nusayris of Syria and the Druzes of Palestine and Lebanon.

THE SEARCH FOR INNER PEACE

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(PART 1 OF 4): THE OBSTACLES TO ACHIEVING INNER PEACE

Description: A look at how people define inner peace and how they strive to achieve it; also a look at the obstacles that prevent us from obtaining inner peace.

The topic of inner peace addresses a universal need. There is nobody on this planet that does not desire inner peace. It is not a desire that is new to our time; rather, it is something that everybody has been searching for throughout the ages, regardless of color, creed, religion, race, nationality, age, sex, wealth, ability or technological advancement.

People have taken a variety of different paths in trying to achieve inner peace, some through accumulating material possessions and wealth, others through drugs; some through music, others through meditation; some through their husbands and wives, others through their careers and some through their children’s achievements. And the list goes on.

Yet the search also goes on. In our time we have been led to believe that technological advancement and modernization will produce for us physical comforts and through these we will attain inner peace.

However, if we were to take the most technologically advanced and most industrialized nation in the world, America, then we would see that what we have been led to believe is not factual. The statistics show that in America some 20 million adults suffer from depression yearly; and what is depression but a total lack of inner peace? Furthermore in the year 2000 death rate due to suicide was double the rate of those who died from Aids. However, the news media being what it is, we hear more about those who die from Aids than we do about those who die by committing suicide. Also more people die from suicide in America than from homicide, and the homicide rates themselves are massive.

So the reality is that technological advancement and modernization have not bought inner peace and tranquility. Rather in spite of the comforts that modernization has brought us, we are further away from inner peace than our ancestors were.

Inner peace is for the most part of our lives very elusive; we never seem to get our hands on it.

Many of us mistake personal pleasures for inner peace; we achieve elements of pleasure from a variety of things, be it wealth, sexual relations or other than that. But these do not last, they come and go. Yes we have personal pleasures from time to time and we are pleased with various things from time to time, but this is not inner peace. True inner peace is a sense of stability and contentment which carries us through all the trials and difficulties of life.

We need to understand that peace is not something that will exist in this world around us because when we define peace according to the dictionary definition it states that peace is freedom from war or civil strife. Where do have this? There is always a war or some sort of civil unrest happening somewhere in the world. If we look at peace in terms of the state level then peace is freedom from public disorder and security, but where in the world do we have this in a complete form? If we look at peace on a social level, family and work, then peace is freedom from disagreements and arguments, but is there such a social environment that never has disagreements or arguments? In terms of location, then yes, we can have a place which is calm, peaceful and tranquil, some islands for example, but this external peace only exists for a small amount of time, sooner or later a storm or a hurricane will come.

God says:

“Verily, I have created man in toil (struggle).” (Quran 90:4)

This is the nature of our lives; we are in toil and struggle, ups and downs, times of difficulties and times of ease.

It is a life full of tests as God says:

“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to as-Saabirin (the patient ones, etc.).” (Quran 2:155)

To deal with our circumstances, the circumstances of toil and struggle in which we live, patience is the key.

But if we go back to the inner peace that we are looking for, then patience cannot manifest itself if we do not have that inner peace.

We are living in a world of toil and struggle, but yet within ourselves it is possible to attain inner peace, peace with the environment, with the world in which we live.

Obviously there are some obstacles which prevent us from attaining peace. So first we have to identify the obstacles in our lives which prevent us from achieving maximum inner peace and develop some kind of strategy to remove them. The obstacles will not be removed just by thinking that we need to remove them; we have to develop some steps to achieve this. So how do we go about removing these obstacles so that we can achieve what is possible of inner peace?

The first step is to identify the obstacles themselves. We have to be aware of them, because if we cannot identify them then we cannot remove them.

The second step is to accept them as obstacles within ourselves. For example anger is one of the biggest obstacles to inner peace, for example. If a person is angry, worked up and has blown a fuse, how can he or she have inner peace in that circumstance? It is not possible. So the person needs to recognize that anger is an obstacle to inner peace.

However, if a person states that, “Yes, it is an obstacle but I do not get angry”, then such a person has a problem. He has not accepted that obstacle as a problem and is in a state of self denial. As such he cannot remove it.

If we look at the obstacles in life we can put them under a variety of headings: personal problems, family issues, financial dilemmas, work pressures and spiritual confusion. And there are many issues under these headings.

(PART 2 OF 4): ACCEPTING DESTINY

Description: This second article provides real examples and stories that illustrate the importance of realizing that everyone in life faces obstacles within their control and obstacles beyond their control and that the obstacles beyond one’s control should be considered as destiny from God Almighty.

We have so many problems, so many obstacles that they are like illnesses. If we try to deal with them one by one we will never get through them. We need to identify them, put them in some general categories and tackle them as a group as opposed to trying to tackle each individual obstacle and problem.

To do this we have to first of all remove obstacles that are beyond our control. We have to be able to distinguish which obstacles are within our control and which ones are beyond our control. While we perceive the ones that are beyond our control as obstacles the reality is that they are not. They are the things that God has destined for us in our lives, they are not really obstacles, but we have misinterpreted them as being obstacles.

For example, in this time one might find oneself born black in a world that favors white people over black people; or born poor in a world that favors the rich over the poor, or born short, or crippled, or any other physical condition which is considered a handicap.

These are all things that were and are beyond our control. We did not choose which family to be born in to; we did not choose which body for our spirit to be blown into, this is not our choice. So whatever we find of these kinds of obstacles then we just have to be patient with them and realize that, in fact, they are not really obstacles. God told us:

“…and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. God knows but you do not know.” (Quran 2:216)

So the obstacles that are beyond our control, we may dislike them and we may want to change them, and some actually people spend a lot of money trying to change them. Michael Jackson is a classic example. He was born black in a world that favors white people, so he spent a lot of money trying to change himself but he only ended up making a mess of things.

Inner peace can only be achieved if the obstacles that are beyond our control are accepted by us patiently as part of God’s destiny.

Know that whatever happens which we had or have no control over, then God has put in it some good, whether or not we are able to grasp what is good in it; the good is still there. So we accept it!

There was an article in a newspaper which had a photograph of a smiling Egyptian man. He had a smile on his face from ear to ear with his hands stretched out and both thumbs sticking up; his father was kissing him on one cheek and his sister on the other cheek.

Underneath the photograph it had a caption. He was supposed to have been on a Gulf Air flight the day before, Cairo to Bahrain. He had dashed down to the airport to catch the flight and when he got there he had one stamp missing on his Passport (In Cairo you have to have many stamps on your documents. You get a person to stamp this and sign that and that person to stamp that and sign this) but there he was at the airport with one stamp missing. As he was a teacher in Bahrain and this flight was the last one back to Bahrain which would enable him to report back on time, missing it meant that he would have lost his job. So he nagged them to let him on the flight. He became frantic, started crying and screaming and going berserk, but he could not get on the plane. It took off without him. He went (to his home in Cairo) distraught, thinking that he was finished and that his career was over. His family comforted him and told him not to worry about it. The next day, he heard the news that the plane he was meant to be on crashed and everybody on board died. And then there he was, ecstatic that he did not make the flight, but the day before it, was as if it was the end of his life, a tragedy that he did not get on the flight.

These are signs, and such signs can be found in the story of Mosa and Khidr (which best we read every Jumu’ah, i.e. Chapter al-Kahf of the Holy Quran). When Khidr made a hole in the boat of the people who were kind enough to take him and Mosa across the river, Mosa asked why he (Khidr) did that.

When the owners of the boat saw the hole in the boat they wondered who did it and thought that it was a nasty thing to have done. A short while later the king came down to the river and forcefully took away for himself all the boats except the one with a hole in it. So the owners of the boat praised God due to the fact that there was a hole in their boat.[1]

There are other obstacles or rather things which are perceived as obstacles in our life. These are things in which we cannot figure out what is beyond them. A thing happens and we do not know why, we do not have an explanation for it. For some people this drives them into disbelief. If one listens to an atheist, he has no inner peace and has rejected God. Why did that person become an atheist? It is abnormal to disbelieve in God, whereas it is normal for us to believe in God because God created us with a natural inclination to believe in Him.

God says:

“So set you (O Muhammad) your face towards the religion of pure Islamic Monotheism Hanifa (worship none but God Alone) God’s Fitrah (i.e. God’s Islamic Monotheism), with which He has created mankind. No change let there be in Khalq¬illah (i.e. the Religion of God Islamic Monotheism), that is the straight religion, but most of men know not.” (Quran 30:30)[2]

The Prophet Muhammad, may the mercy and blessings of God be upon him, said:

“Every child is born with a pure nature (as a Muslim with a natural inclination to believe on God)…” (Saheeh Al-Bukhari, Saheeh Muslim)

This is the nature of human beings, but a person who becomes an atheist without having been taught it from childhood usually does so because of a tragedy. If a tragedy happens in their life they have no explanations as to why it happened.

For example, a person who became an atheist may say that he/she had a wonderful auntie; she was a very good person and everybody loved her, but one day whilst she was out crossing the road a car came out of nowhere and hit her and she died. Why did this happen to her of all people? Why? No explanations! Or a person (who became an atheist) may have had a child who died and say why did this happen to my child? Why? No explanations! As a result of such tragedies they then think that there can not possibly be a God.

FOOTNOTES:
[1]The king was an oppressor and was known for seizing every good boat by force, but the people who owned the boat were poor people and it was their only means of benefit so Khidr wanted the boat to appear to be faulty so that the king did not seize it in order for the poor people to carry on benefiting from it.
[2]This verse was added to the transcription by the transcribers.

(PART 3 OF 4): PATIENCE AND GOALS IN LIFE

Description: In this turbulent world, patience and not making this life one’s ultimate goal are valuable solutions to solving obstacles that are within our control.

Going back to the story of Moses and Khidr, after they crossed the river they came across a child, and Khidr intentionally killed that child. Moses asked Khidr how he could possibly do such a thing? The child was innocent and Khidr simply killed him! Khidr told Moses that the child had righteous parents and if the child had grown up (God knew that) he would have become such a terror for his parents that he would have driven them into disbelief, so God ordered the death of the child.

Of course the parents grieved when they found their child dead. However, God replaced their child with one who was righteous and better for them. This child honored them and was good to and for them, but the parents would always have a hole in their heart due to losing their first child, right until the Day of Judgment when they will stand before God, and He will reveal to them the reason why He took the soul of their first child and then they will then understand and praise God.

So this is the nature of our lives. There are things, things which are apparently negative, things which happen in our lives which seem to be obstacles to inner peace because we do not understand them or why they happened to us, but we have to put them aside.

They are from God and we have to believe that ultimately there is good behind them, whether we can see it or not. Then we move on to those things that we can change. First we identify them, then we move to the second major step and that is removing the obstacles by developing solutions for them. To remove the obstacles we have to focus mostly on self-change and this is because God says:

“Verily! God will not change the good condition of a people as long as they do not change their state of good within themselves…” (Quran 13:11)

This is an area which we have control over. We can even develop patience, although the common idea is that some people are just born patient.

A man came to the Prophet, may the mercy and blessings of God be upon himraise his name, and asked what he needed to do to get to Paradise, so the Prophet told him: “Do not get angry.” (Saheeh Al-Bukhari)

The man was an individual who would get angry quickly, so the Prophet told the man that he needed to do change his angry nature. So changing oneself and one’s character is something achievable.

The Prophet also said: “Whoever pretends to be patient (with a desire to be patient) God will give him patience.”

This is recorded in Saheeh Al-Bukhari. This means that although some people are born patient the rest of us can learn to be patient.

Interestingly in Western psychiatry and psychology they used to tell us to get it off our chest, don’t hold it in because if we did we would explode, so better to let it all out.

Later on they discovered that when people let it all out small blood vessels would burst in their brain because they were so angry. They found that it was actually dangerous and potentially damaging to let it all out. So now they say it is better not to let it all out.

The Prophet told us to try to be patient, so externally we should give that façade of being patient even when internally we are boiling. And we do not try to be patient externally in order to deceive people; rather, we do so in order to develop patience. If we are consistent in this then the external image of patience also becomes internal and as a result complete patience is achieved and is achievable as mentioned in the Hadeeth quoted above.

Among the methods is to look at how the material elements of our lives play a major part with regards to patience and us achieving it.

The Prophet gave us advice on how to deal with these elements by saying:

“Do not look to those above you who are more fortunate, instead, look to those below you or less fortunate…”

This is because no matter what our situation is, there are always those who are worse off than us. This should be our general strategy with regards to the material life. Nowadays the material life is a huge part of our life, we seem to be obsessed with it; gaining all we can in this world seems to be the main point that most of us focus our energies towards. So if one must do this then they should not let it affect their inner peace.

While dealing with the material world we should not keep focusing on those who are better off than us otherwise we will never be satisfied with what we have. The Prophet said:

“If you give the son of Adam a valley of gold he would want another one.” (Saheeh Muslim)

The saying is that the grass is always greener on the other side; and the more a person has the more a person wants. We cannot achieve satisfaction in the material world if we are chasing after it in such a way; rather, we should look to those who are less fortunate, this way we will remember the gifts, benefits and mercy that God has bestowed upon us with regards to our own wealth, no matter how little it may seem.

There is another saying of the Prophet Muhammad which helps us in the realm of the material world to put our affairs in their proper perspective, and is a Prophetic example of Steven Covey’s[1] principle of “first things first”. The Prophet stated this principle over 1400 years ago and laid this principle down for the believers by saying:

“Whoever makes this world his goal God will confuse his affairs and place poverty before his eyes and he will be able to attain nothing from this world except for what God has already written for him…” (Ibn Maajah, Ibn Hibbaan)

So a person’s affairs will not come together for him, he will be all over the place, like a chicken with its head cut off, running wild; if he makes this world his goal. God will place poverty before his eyes and no matter how much money he has he will feel poor. Every time someone is nice to him or smiles at him he feels that they are only doing so because they want his money, he can’t trust anyone and is not happy.

When the stock market crashes you read about some of those who invested in it committing suicide. A person may have had 8 million and lost 5 million with 3 million left after the market crashed, but losing that 5 million seems to him to be the end. He sees no point in living after that, as God has put poverty between his eyes.

(PART 4 OF 4): INNER PEACE IS REACHED BY SUBMITTING TO GOD

Description: True inner peace is found by submitting to God Almighty, living this life for Him, remembering Him and by making the Hereafter more of a priority than this life.

We have to keep in mind that people will not get from this world except what God has already written for them, this is the bottom line. After all that running around, staying up late at night, being a workaholic a person will only get that which God has already destined for him or her. The Prophet, may God raise his name, said:

“Whoever sets the Hereafter as his goal, God gathers his affairs for him, gives him richness of (faith in) the heart and the world will come to him grudgingly and submissively.” (Ibn Maajah, Ibn Hibbaan)

Such a person attains richness of the heart. Richness is not about having a lot of wealth, but richness is having wealth of the heart, and what is wealth of the heart? It is contentment, and this is where the peace comes from, when a person submits themselves to God, and this is Islam.

The inner peace is accepting Islam in our hearts and living by the principles of Islam. So God will put richness in a person’s heart and this world will come to him submissively, on its knees and humbled. Such a person will not have to chase it.

This is the Promise of the Prophet if a person puts “first things first”, and that is the Hereafter. If it is Paradise that we want then that should be manifest in our lives, it should be the point of our focus, what we keep putting in the forefront.

So how do we know when the Hereafter is our focus? If we sit down with a person and all we talk about are the latest cars, expensive houses, traveling and holidays and money, if the majority of our conversations is about material things or it is gossip, talking about this person and that person then it means that the Hereafter is not our focus. If the Hereafter was our focus then it would be reflected in our conversation. This is a very basic level in which we can judge ourselves, so we should stop and ask ourselves, “What do we spend most of our time talking about”?

If we find that our priority is this world, then we need to re-focus, we need to put “first things first”, meaning the Hereafter before the life of this world, and if we do this we can achieve inner peace, and God informed us of this in the Quran, a precise step to take in order to attain inner peace, and God says:

“Verily, in the remembrance of God do hearts find rest.” (Quran 13:28)

So it is only by the remembrance of God that hearts find rest. This is the inner peace. The remembrance of God is in everything we do as Muslims. Islam is living a life remembering God, and God says:

“Perform the prayer for My remembrance…” (Quran 20:14)

Everything that we do (in Islam) involves the remembrance of God as Muslims. God says:

“Say: ‘Indeed, my prayer, my sacrifice, my living and dying are for God, Lord of all the worlds.’” (Quran 6:162)

So here is the way to achieve inner peace, to remember God in all aspects of our lives.

This remembrance (dhikr) is not as some people think i.e. to sit in the corner of a dark room constantly repeating “Allah, Allah, Allah…” This is not how we remember God. Yes, such a person is saying God’s name, but if we think about it, if somebody came to you (and for example your name is Muhammad) and kept saying “Muhammad, Muhammad, Muhammad…” you would wonder what is wrong with that person. Does he want something? Is there something that he needs? What is the purpose of repeating my name without further talk?

This is not the way to remember God because this is not how the Prophet remembered God and there is no record of him doing that. Some people say that we should remember God by dancing around or swaying from side to side. This is not the way to remember God, as this too is not how the Prophet remembered God and there is no record of him doing that.

The Prophet remembered God in his life. His life was a life of remembrance of God, he lived a life in remembrance of God and this is the true remembrance, in our prayers and in our living and our dying.

In summary, the search for inner peace involves recognizing the problems that we have in our lives, recognizing our obstacles, recognizing that inner peace will only come when we identify those obstacles and understand which of them we can change and that we focus on those obstacles we can change, the ones which are related to our self.

If we change our self then God will change the world around us and give us the means to deal with the world around us. Even though the world is in turmoil God gives us inner peace with it.

Whatever happens we know that it is God’s destiny and that it is God’s trials and we know that ultimately it is for our good and has good in it. God created us in this world and the world as a means to attain Paradise and the trials of this world is our own spiritual growth. If we can accept all this, accepting God in our hearts then we can find inner peace.

HAPPINESS IN ISLAM

2017-05-31T11:02:00.001+05:30

(PART 1 OF 3): CONCEPTS OF HAPPINESS

Description: The evolution of human thought in regards to the means in which happiness may be attained.

Even though happiness is perhaps one of the most important things in life, science still can not explain much about it. Its concept itself is elusive. Is it an idea, emotion, virtue, philosophy, ideal, or is it just programmed in the genes? There is no agreed upon definition for it, yet still everyone seems to be selling happiness these days - drug dealers, pharmaceutical companies, Hollywood, toy companies, self-help gurus, and, of course, Disney, creator of the Happiest Place on Earth. Can happiness really be purchased? Is happiness achieved by maximizing pleasure, earning fame and fortune, or living a life of unlimited leisure? The series of articles will briefly explore the evolution of happiness in Western thought, followed by the present cultural understanding in the West. Finally, the meaning and a few means of attaining happiness in Islam will be discussed.

Evolution of Happiness in Western Thought

The Christian idea of happiness was based on a reported saying of Jesus,

"…now is your time of grief, I will see you again and you will rejoice, and no one will take away your joy" (John 16:22)

The Christian idea of happiness was developed over the centuries and, in turn, rested on a theology of sin, which, as St. Augustine explained in The City of God, taught that because of Adam and Eve’s original transgression in the Garden of Eden, true happiness was "unattainable in our present life."[1]

In 1776, Thomas Jefferson, summarizing a good century of reflection on the subject in Europe and America, deemed the "pursuit of happiness" a "self-evident" truth. By this time, the truth of happiness had been declared so often and so confidently that, for many, it scarcely needed evidence. It was, as Jefferson said, self-evident. To secure the "greatest happiness for the greatest number" had become the moral imperative of the century. But just how "self-evident" was the pursuit of happiness? Was it, in fact, so obvious that happiness was our naturally intended end? Christians confessed that human beings pursued happiness during their earthly pilgrimage, but remained skeptical about its attainment. Elsewhere, Jefferson himself was pessimistic whether the chase would ever be brought to a satisfying conclusion. "Perfect happiness...was never intended by the Deity to be the lot of one of his creatures," he specified in a letter of 1763, adding soberly that even "the most fortunate of us, in our journey through life, frequently meet with calamities and misfortunes which may greatly afflict us."[2] To "fortify our minds" against these attacks, he concluded, "should be one of the principal studies and endeavors of our lives."

Whereas in the fifth century, Boethius could claim that "God is happiness itself,"[3] by the middle of the 19th century, the formula was reversed to read "Happiness is God." Earthly happiness emerged as the idol of idols, the locus of meaning in modern life, the source of human aspiration, the purpose of existence, the why and the wherefore. If happiness was not, as Freud said, ‘in the plan of Creation,’[4] there were those ready to alter the handiwork of the Maker to put it there by manufacturing, consuming, and exporting it as democracy and free-market economy (materialism). As the philosopher Pascal Bruckner observed, "Happiness is the sole horizon of our contemporary democracies." As a surrogate religion, materialism relocated God to the shopping mall.

Happiness in Western Culture

In our culture, it is commonly believed that happiness is achieved when you become rich, powerful, or popular. The young want to be that popular pop idol, the old dream of winning the jackpot. We often seek happiness by removing all stress, sadness, and irritations. For some, happiness lies in mood-altering therapies. Eva Moskowitz, a historian, gives some idea of the American obsession with the gospel of therapy: "Today, this obsession knows no bounds…there are more than 260 [different kinds of] 12-step programs in America."[5]

One reason we have so much trouble attaining happiness is that we have no idea about what it is. Consequently, we make poor judgments in life. An Islamic tale illustrates the relationship of judgment with happiness.

"Oh, great sage, Nasrudin," said

the eager student, "I must ask you a

very important question, the answer

to which we all seek: What is the

secret to attaining happiness?"

Nasrudin thought for a time,

then responded. "The secret of

happiness is good judgment."

"Ah," said the student. "But how

do we attain good judgment?

"From experience," answered

Nasrudin.

"Yes," said the student. "But how

do we attain experience?’

"Bad judgment."

An example of our good judgment is knowing that materialistic comforts by themselves do not lead to lasting happiness. Having reached that conclusion by our good judgment, we do not retreat into our comforts. We continue to crave a happiness that seems out of reach. We make more money thinking that is the way to become happy, and in the process neglect our family. Most big events we dream of yield less sustained happiness than we hoped for. In addition to getting less happiness than we expected or hoped for, we frequently do not know exactly what we want, what will make us happy or how to get it. We misjudge.

Enduring happiness does not come from ‘making it.’ Imagine someone could snap their fingers and give you fame, fortune, and leisure. Would you be happy? You would be euphoric, but in the short run. Gradually you would adapt to your new circumstance and life would return to its normal mix of emotions. Studies show that big lottery winners after a few months are no happier than the average person! To recover the joy, you would now need an even higher high.

Consider, too, how we have "made it." In 1957, our per-person income, expressed in today’s dollars, was less than $8,000. Today it is $16,000. With doubled incomes, we now have double the material goods that money can buy - including twice as many cars per person. We also have microwave ovens, color TVs, VCRs, answering machines, and $12 billion a year worth of brand-name athletic shoes.

So are we happier? No. In 1957, 35 percent of Americans told the National Opinion Research Center they were "very happy." In 1991, only 31 percent said the same.[6] Meanwhile, depression rates have soared.

God’s Prophet of Mercy said:

"True enrichment does not come through possessing a lot of wealth, but true enrichment is the enrichment of the soul." (Saheeh Al-Bukhari)

FOOTNOTES:
[1]City of God, (XIX.4-10). (http://www.humanities.mq.edu.au/Ockham/y6705.html).
[2]Notes for an Autobiography, 1821.
[3]De Consol. iii.
[4]Civilization and Its Discontents, (1930).
[5]In Therapy We Trust: America’s Obsession With Self-Fulfillment.
[6]Center for a New American Dream, 2000 Annual Report. (http://www.newdream.org/publications/2000annualreport.pdf)

(PART 2 OF 3): HAPPINESS & SCIENCE

Description: Islam agrees with scientific methods of attaining happiness.

Part 1 of Happiness in Islam discussed the evolution of happiness in western thought and its effect on western culture. In part 2 we will re-examine the definitions of happiness and talk about the relationship between science and happiness and how this in turn relates to the teachings of Islam.

The Merriam Webster online dictionary defines happiness as a state of well being or contentment, a pleasurable or satisfying experience. Philosophers often define happiness in terms of living a good life. Happiness has also been defined as a state of well-being, characterized by emotions ranging from contentment to intense joy.

In the past few years psychologists and researchers have been studying people all over the world to find out what exactly makes us happy. Is it money, attitude, culture, memory, health, or altruism? New findings suggest that actions have a positive effect on happiness. “Yes! Magazine” has come up with a list of scientifically proven strategies for becoming happy. Not surprisingly they neatly correspond to the way God and His messenger Muhammad, may the mercy and blessings of God be upon him, have taught us to behave, which is an indication of the perfection of Islam.

Here in no particular order, are seven “scientifically” proven ways to increase happiness.

1. Avoid comparisons.

According to Stanford psychologist Sonja Lyubomirsky[1], focusing on our own personal achievement instead of comparing ourselves to others, leads to greater satisfaction. God says in the Quran,

“Do not strain your eyes in longing for the things that we have given to some groups of them to enjoy, the splendour of the life of this world through which we test them. The provision of your Lord is better and more lasting.” (Quran 20:131)

2. Smile, even when you don’t feel like it.

“Happy people…see possibilities, opportunities, and success. When they think of the future, they are optimistic, and when they review the past, they tend to savour the high points,” say Diener and Biswas-Diener.[2]

Prophet Muhammad , may the mercy and blessings of God be upon him, said, “Do not think little of any good deed, even if it is just greeting your brother with a cheerful smile.”[3] and “To smile in the face of your brother is charity given on your behalf.”[4]

One of Prophet Muhammad’s companions said, “Since the day I accepted Islam, the Messenger of God would never meet me without a smiling face.”[5] The late Islamic scholar Sheikh Ibn Baaz, may Allah have mercy on him, said, “A smiling face indicates a good quality and causes blessed results – it indicates that one’s heart is free of rancour and it causes affection to grow between people”.

3. Get out and exercise.

A Duke University study shows that exercise may be just as effective as drugs in treating depression. Prophet Muhammad said: “A strong believer is better and more beloved in the sight of God than a weak believer.”[6] He was not only talking in terms of faith and character, but also that optimum health and fitness were desirable traits in a believer.

4. Make friends and treasure family.

Happier people tend to have good families, friends, and supportive relationships, say Diener and Biswas-Diener.[7] “We don’t just need relationships, we need close ones” that involve understanding and caring. Allah, the Exalted, says:

“Worship God and join none with Him in worship, and do good to parents, kinsfolk, orphans, the poor, the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet). Verily, God does not like those who are proud and boastful.” (Quran 4:36)

Prophet Muhammad said, “Among the things that bring happiness to a believer in this life are a righteous neighbour, a spacious house and a good steed.”[8] Islam places great emphasis on the solidarity of families, neighbourhoods and the wider community.

5. Say thank you like you mean it.

People who keep gratitude journals on a weekly basis are healthier, more optimistic, and more likely to make progress toward achieving personal goals, according to author Robert Emmons[9].

At the core of the teachings of Islam is the idea that to be happy or content we must be grateful to God, not just for what we perceive to be blessings but for all circumstances. Whatever condition we find ourselves in we are grateful and sure that it is good for us as long as we are following the teachings of God. God said:

“Therefore, remember Me (God) and I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.” (Quran 2:152)

And (remember) when God proclaimed: ‘If you are grateful I will give you more (of My Blessings); but if you are ungrateful verily, My punishment is indeed severe.’ (Quran 14:7)

6. Give it away, give it away now!

Make altruism, and giving in charity, part of your life, and be resolute about it. Researcher Stephen Post says helping a neighbour, volunteering, or donating goods and services results in a “helper’s high,” and you get more health benefits than you would from exercise or quitting smoking.

Islam encourages people to be generous towards family, friends, neighbours, strangers and even enemies. This is mentioned repeatedly throughout the Quran and the authentic traditions of Prophet Muhammad.

“Say: “Truly, my Lord blesses the provision for whom He wills of His slaves, and also restricts it for him, and whatsoever you spend of anything (in God’s Cause), He will replace it. And He is the Best of providers.” (Quran 34:39)

The people came to the Prophet Muhammad, and asked, “If someone has nothing to give, what will he do?” He said, “He should work with his hands and benefit himself and also give in charity (from what he earns).” The people further asked, “If he cannot find even that?” He replied, “He should help the needy who appeal for help.” Then the people asked, “If he cannot do that?” He replied, “Then he should perform good deeds and keep away from evil deeds and this will be regarded as a charitable deed.”[10]

7. Put money low on your list of priorities.

People who put money high on their priority list are more at risk for depression, anxiety, and low self-esteem, according to researchers Tim Kasser and Richard Ryan. God’s messenger said, “Be happy, and hope for what will please you. By God, I am not afraid that you will be poor, but I fear that worldly wealth will be bestowed upon you as it was bestowed upon those who lived before you. So you will compete amongst yourselves for it, as they competed for it and it will destroy you as it did them.”[11]

Happiness is not only intense joy, it also involves contentment. In the next article we will examine the role of happiness in Islam and discover that following the commandments of God is the path to righteousness, contentment and happiness.

FOOTNOTES:
[1]The How of Happiness: A Scientific Approach to Getting the Life You Want, Sonja Lyubomirsky, Penguin Press, 2008
[2]Happiness: Unlocking the Mysteries of Psychological Wealth, Ed Diener and Robert Biswas-Diener, Blackwell Publishing Ltd, 2008
[3]Saheeh Muslim
[4]Saheeh Al-Bukhari
[5]Saheeh Al-Bukhari
[6]Saheeh Muslim
[7]Happiness: Unlocking the Mysteries of Psychological Wealth, Ed Diener and Robert Biswas-Diener, Blackwell Publishing Ltd, 2008
[8]Reported with a saheeh isnad by al-Hakim.
[9]Thanks! How the New Science of Gratitude Can Make You Happier, Robert Emmons, Houghton Mifflin Company, 2007
[10]Saheeh Al-Bukhari
[11]Ibid.

(PART 3 OF 3): HAPPINESS IS FOUND IN SINCERE WORSHIP

Description: God’s commandments are designed to bring about happiness.

In Part 1, we discussed the evolution of happiness in western thought, and its effect on western culture. In part 2, we re-examined the definitions of happiness and tried to understand the relationship between science and happiness. Now, in part 3, we will learn about happiness in the teachings of Islam.

Islam is the religion that is more than a religion; it is the religion that is a complete way of life. Nothing is too small or too big to be covered by the teachings of Islam. Rejoice and be happy, remain positive and be at peace.[1] This is what Islam teaches us, through the Quran and the authentic teachings of Prophet Muhammad, may the mercy and blessings of God be upon him. Every single one of God’s commandments aims to bring happiness to the individual. This applies in all aspects of life, worship, economics, and society.

“Whoever works righteousness - whether male or female - while he (or she) is a true believer verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter).” (Quran 16:97)

As most of us have come to realise, happiness is that ethereal quality that encompasses contentment and peacefulness; it is the soft joy that causes our lips, faces and hearts to smile. It is determined by faith in God and obedience to Him. Thus happiness embodies the peace security and submission that is Islam. The injunctions and regulations of Islam reinforce the happiness that comes from knowing God and they help to guarantee humankind’s happiness during life in this world. However, Islam also emphasizes that the life of this world is nothing more than a means of attaining the Hereafter. By following the guidelines of Islam it is possible to be happy while awaiting our eternal happiness.

Sometimes, in order to achieve happiness, people attempt to follow complicated paths; they fail to see the easier path that is Islam. Happiness can be found in the solace that comes from being upon the truth. It can be achieved by sincere worship, hastening to do virtuous, noble and beautiful deeds, and by performing acts of kindness or giving charity. These things all have the potential to make us happy, every day, under any circumstances. Even giving the smallest charity, in order to please God, can bring a smile to your face and a feeling of joy to your heart.

“And the likeness of those who spend their wealth seeking God’s pleasure while they are sure and certain that God will reward them (for their spending in His Cause), is the likeness of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it.” (Quran 2:265)

Prophet Muhammad said, “Indeed amazing are the affairs of a believer! They are all for his benefit. If he is granted ease then he is thankful, and this is good for him. And if he is afflicted with a hardship, he perseveres, and this is good for him.”[2] The nature of the human condition means that amongst the happiness there may be great sorrow and within the pain and despair there may be great joy. A believer will accept God’s decree for him and lead a happy life free from total despair or unbearable pain.

Islam has the answer to all the problems that afflict humankind, and knowing this leads to happiness, because it allows us to look beyond the need for self-gratification, and the need to acquire possessions. Following the teaching of Islam and striving to please God is a constant reminder that this life is but a transient pause on the way to life everlasting.

“But whosoever turns away from My Reminder (i.e. neither believes in this Qur’an nor acts on its teachings) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection.” (Quran 20: 124)

God says in the Quran, “Verily! I am Allah! None has the right to be worshipped but I, so worship Me.” (20:14). The key to happiness is knowing and worshipping God. When one worships and remembers the Creator as He should be worshipped and remembered, happiness can be observed all around us, at any given moment and even on the darkest night. It is there in the smile of a child, in the touch of a comforting hand, in the rain on parched earth, or in the smell of spring. These things can make our hearts truly happy because they are manifestations of God’s mercy and love. Happiness can be found in worship.

To find true happiness we must seek to know God, especially through His names and attributes. Seeking beneficial knowledge brings happiness. The angels flutter their wings and keep records of those who seek knowledge; the mere thought of this brings a smile of happiness to the face of a believer. Our righteous predecessors understood the inherent happiness and joy to be found in striving to be close to God.

Outstanding Islamic scholar Ibn Taymiyyah, may God have mercy on him, once said, “I once became ill and the physician told me that reading and giving talks on knowledge would only exacerbate my condition. I told him that I could not abandon these pursuits. I asked him whether the body becomes stronger and sickness is repelled if the soul feels happy and joyful. He replied in the affirmative, so I said my soul finds joy, comfort and strength in knowledge”.

Perfect happiness will only be available to us if we spend life everlasting in Paradise. It is only there that we will find total peace, tranquillity and security. It is only there that we will be free of the fear, anxiety and pain that are part of the human condition. However the guidelines provided by Islam allow us, imperfect humans, to seek happiness in this world. The key to being happy in this world and the next is seeking the pleasure of God, and worshipping Him, without associating partners with Him.

And of them there are some who say: “Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!” (Quran 2:201)

FOOTNOTES:
[1]Al Qarni, Aaidh Ibn Abdullah, (2003), Don’t be sad. International Islamic Publishing House, Saudi Arabia.
[2]Saheeh Muslim

REAL HAPPINESS AND INNER PEACE

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Description: How Islam defines true happiness and peace at heart.

Real happiness and peace can be found in submitting to the commands of the Creator and the Sustainer of this world. God has said in the Quran:

“Truly, in remembering God do hearts find rest.” (Quran 13:28)

On the other hand, the one who turns away from the Quran will have a life of hardship in this world. God has said:

“But whoever turns away from the Quran,[1] he will have a hard life, and We will raise him up blind on the Day of Judgment.” (Quran 20:124)

This may explain why some people commit suicide while they enjoy the material comfort money can buy. For example, look at Cat Stevens (now Yusuf Islam), formerly a famous pop singer who used to earn sometimes more than $150,000 a night. After he converted to Islam, he found true happiness and peace, which he had not found in material success.[2]

FOOTNOTES:

[1]i.e. neither believes in the Quran nor acts on its orders.

[2]The present mailing address of Cat Stevens (Yusuf Islam), in case you would like to ask him about his feelings after he converted to Islam, is: 2 Digswell Street, London N7 8JX, United Kingdom.

SALVATION FROM HELLFIRE

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Description: The means to salvation from an Islamic perspective.

God has said in the Quran:

“Those who have disbelieved and died in disbelief, the earth full of gold would not be accepted from any of them if one offered it as a ransom. They will have a painful punishment, and they will have no helpers.” (Quran 3:91)

So, this life is our only chance to win Paradise and to escape from Hellfire, because if someone dies in disbelief, he will not have another chance to come back to this world to believe. As God has said in the Quran about what is going to happen for the unbelievers on the Day of Judgment:

“If you could but see when they are set before the Fire (Hell) and say, “Would that we might return (to the world)! Then we would not reject the verses of our Lord, but we would be of the believers!” (Quran 6:27)

But no one will have this second opportunity.

The Prophet Muhammad, may the mercy and blessings of God be upon him, said: “The happiest man in the world of those doomed to the Fire (Hell) on the Day of Judgment will be dipped in the Fire once. Then he will be asked, ‘Son of Adam, did you ever see any good? Did you ever experience any blessing?’ So he will say, ‘No, by God, O Lord!”[1]

FOOTNOTES:
[1]Narrated in Saheeh Muslim, #2807, and Mosnad Ahmad, #12699.

THE PLEASURES OF PARADISE IN BRIEF

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Description: A glance at the nature of Paradise as described in the Quran and the saying of Prophet Muhammad.

God has said in the Quran:

“And give good news (O Muhammad) to those who believe and do good deeds, that they will have gardens (Paradise) in which rivers flow....” (Quran 2:25)

God has also said:

“Race one with another for forgiveness from your Lord and for Paradise, whose width is as the width of the heavens and the earth, which has been prepared for those who believe in God and His messengers....” (Quran 57:21)

The Prophet Muhammad, may the mercy and blessings of God be upon him, told us that the lowest in rank among the dwellers of Paradise will have ten times the like of this world,[1] and he or she will have whatever he or she desires and ten times like it.[2] Also, the Prophet Muhammad said: “A space in Paradise equivalent to the size of a foot would be better than the world and what is in it.”[3] He also said: “In Paradise there are things which no eye has seen, no ear has heard, and no human mind has thought of.”[4] He also said: “The most miserable man in the world of those meant for Paradise will be dipped once in Paradise. Then he will be asked, ‘Son of Adam, did you ever face any misery? Did you ever experience any hardship?’ So he will say, ‘No, by God, O Lord! I never faced any misery, and I never experienced any hardship.’”[5]

If you enter Paradise, you will live a very happy life without sickness, pain, sadness, or death; God will be pleased with you; and you will live there forever. God has said in the Quran:

“But those who believe and do good deeds, We will admit them to gardens (Paradise) in which rivers flow, lasting in them forever....” (Quran 4:57)

FOOTNOTES:
[1]Narrated in Saheeh Muslim, #186, and Saheeh Al-Bukhari, #6571.
[2]Narrated in Saheeh Muslim, #188, and Mosnad Ahmad, #10832.
[3]Narrated in Saheeh Al-Bukhari, #6568, and Mosnad Ahmad, #13368.
[4]Narrated in Saheeh Muslim, #2825, and Mosnad Ahmad, #8609.
[5]Narrated in Saheeh Muslim, #2807, and Mosnad Ahmad, #12699.

THE PLEASURES OF PARADISE

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(PART 1 OF 2)

Description: The first of a two-part article defining the fundamental differences between Paradise and the life of this world. Part 1: The absence of those things which cause grief, pain and suffering in this life.

The reality of Paradise is something which people will never be able to understand until they actually enter it, but God has shown us glimpses of it in the Quran. He has described it as a place essentially different to the life of this world, both in the very nature and purpose of life, as well as the types of delights which people will enjoy therein. The Quran tells people about Paradise, which God offers to them, describes its great blessings, and proclaims its beauties to everyone. It informs people that Paradise is one of two ways of life prepared for them in the afterworld, and that every good thing will be theirs in Paradise to a degree that surpasses our present ability to imagine. It also shows that Paradise is a place where all blessings have been created perfectly and where people will be offered everything their souls and hearts will desire, and that people will be far removed from want and need, anxiety or sadness, sorrow and regret. Every kind of beauty and blessing exists in Paradise and will be revealed with a perfection never seen or known before. God has prepared such blessings there as a gift, and these will be offered only to people with whom He is pleased.

But what is the nature of these delights in Paradise, and how will it be different from the delights of this world? We will try to highlight a few of these differences.

Pure delight without pain and suffering

While people in this world experience some delight, they also face much toil and suffering. If one was to scrutinize the life which they live, they will find that the amount of hardship they face is much more than the ease and comfort. As for the life of the Hereafter, there will be neither hardship nor suffering in it, and people will live therein in pure joy and delight. All the causes of sorrow, pain and suffering which people experience in this life will be absent in the Hereafter. Let’s take a look at some of these causes.

Wealth

When one thinks of success in this life, they usually conjure the image of big houses, fine jewelry and clothing, and expensive cars; financial stability is seen to be the key to a happy life. To most people, success is inseparably related to wealth, even though this is the furthest from the truth. How many times have we seen the wealthiest of people living such miserable lives, that it sometimes even leads them to commit suicide! Wealth is something which humans in their very nature desire at any cost, and this desire has been created for a great and wise purpose. When this desire is not satiated, it causes some extent of grief in a person. For this reason, God has promised the inhabitants of Paradise that they will have all that they imagined as far as wealth and belongings are concerned, both for those who were extremely poor, experiencing even hunger and thirst, to those well-to-do but who desired even more. God gives us a glimpse of this when he says:

“... there will be there all that the souls could desire, all that the eyes could delight in …” (Quran 43:71)

“Eat and drink at ease for that which you have sent forth (good deeds) in days past!” (Quran 69:24)

“… They will be adorned therein with bracelets of gold, and they will wear green garments of fine silk and heavy brocade. They will recline therein on raised thrones. How good [is] the recompense! How beautiful a couch [is there] to recline on!” (Quran 18:31)

Disease and Death

Another cause of pain and suffering in this life is the death of a loved one or disease, which are both non-existent in Paradise. None will feel any sickness or pain in Paradise. The Prophet Muhammad, may the mercy and blessings of God be upon him, said about the people of Paradise:

“They will never fall ill, blow their noses or spit.” (Saheeh Al-Bukhari)

None will die in Paradise. All shall live eternally enjoying the pleasures therein. The Prophet Muhammad said that a caller will call out in Paradise when people enter it:

“Indeed may you be healthy and never be sick again, may you live and never die again, may you be young and never grow feeble again, may you enjoy, and never feel sorrow and regret again.” (Saheeh Muslim)

Social Relationships

As for the remorse felt due to a rift in personal relationships, people will never hear any evil or hurting comments or speech in Paradise. They will only hear good words and words of peace. God says:

“They will not hear therein ill speech or commission of sin. But only the saying of: Peace! Peace!” (Quran 56:25-26)

There will be no enmity between people nor ill-feelings:

“And We shall remove from their breasts any (mutual) hatred or sense of injury (which they had, if at all, in the life of this world)…” (Quran 7:43)

The Prophet said:

“There will be no hatred or resentment among them, their hearts will be as one, and they will glorify God, morning and evening.” (Saheeh Al-Bukhari)

People will have the best of companions in the Hereafter, who were also the best people in the world:

“And whoever obeys God and the Messenger – those will be with the ones upon whom God has bestowed favor – of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions!” (Quran 4:69)

The hearts of the people of Paradise will be pure, their speech will be good, their deeds righteous. There will be no hurtful, upsetting, offensive or provocative talk there, for Paradise is free of all worthless words and deeds. If we were to discuss all the causes for anguish in this life, we would surely find its absence or opposite to be true in Paradise.

(PART 2 OF 2)

Description: The second of a two-part article defining the fundamental differences between Paradise and the life of this world. Part 2: The superiority of its joys and delights in comparison to this life.

The Eternalness of the Hereafter

The Pleasures of this world are transient whilst the joys of the hereafter are lasting and eternal. In this life when a person enjoys something, it is only a short while before they get bored with it and proceed to search for something they feel is better, or they may not feel a need for it altogether. As for the delights of Paradise, a person will never feel bored with anything, but rather, its goodness will increase each time they indulge in it.

Also, the life of this world is very short. Humans only live on this earth for a short while, and very few people reach the age of seventy.

“…Say: Short is the enjoyment of this world. The Hereafter is (far) better for him who fears God...” (Quran 4:77)

As for Paradise, people will live forever. God says:

“...its provision is eternal and so is its shade…” (Quran 13:35)

“What is with you must vanish, and what is with God will endure …” (Quran 16:96)

“(It will be said to them): This is Our Provision, which will never finish” (Quran 38:54)

Superior Delights

The delights of the people of Paradise, such as their clothing, food, drink, jewelry and palaces, will be far superior to their counterparts in this world. There is in fact no room for comparison, as even the smallest space in Paradise is better than this world and all that is in it. The Prophet Muhammad, may the mercy and blessings of God be upon him, said:

“The space of the bow of any one of you in Paradise is better than all that the sun rises upon” (Mishkaat al-Masaabeeh 3/85, no. 5615)

Free from all Impurities

Paradise is free from all the impurities of this world. Eating and drinking in this life results in the need for excretion and its associated unpleasant odors. If a person drinks wine in this world, he loses his mind. Women in this world menstruate and give birth, which are sources of pain and hurt. Paradise is free from all of these discomforts: its people will not urinate, defecate, spit or suffer from catarrh. The wine of Paradise, as described by its Creator, is:

“Crystal-white, delicious to those who drink (thereof), free from intoxication, nor will they suffer intoxication therefrom” (Quran 37:46-47)

The water of Paradise does not become brackish, and its milk never changes in flavor:

“...rivers of water incorruptible; rivers of milk of which the taste never changes...” (Quran 47:15)

The women of Paradise are pure and free from menstruation, postnatal bleeding and all the other impurities suffered by women in this world, and all are free from stool and feces. God says:

“...and they shall have therein purified mates…” (Quran 2:25)

The prophet answered a person when they asked how the people of Paradise will relieve themselves:

“They relieve themselves by perspiring through their skins, and its fragrance will be that of musk, and all stomachs will have become lean.” (ibn Hibbaan)

What we have mentioned has been a mere comparison in order to understand the nature of Paradise, but as God said, its delights are truly hidden:

“No person knows what is kept hidden for them of joy, as a reward for what they used to do.” (Quran 32:17)

Paradise: There is Nothing Like It

The delights of Paradise surpass the imagination and defy description. They are like nothing known to the people of this world; no matter how advanced we may become, what we achieve is as nothing in comparison with the joys of the Hereafter. As is mentioned in several reports, there is nothing like Paradise:

“It is sparkling light, aromatic plants, a lofty palace, a flowing river, ripe fruit, a beautiful wife and abundant clothing, in an eternal abode of radiant joy, in beautiful soundly-constructed high houses”. (Ibn Maajah, Ibn Hibbaan)

The Sahabah asked the Prophet about the buildings of Paradise and he replied with a wonderful description:

“Bricks of gold and silver, and mortar of fragrant musk, pebbles of pearl and sapphire, and soil of saffron. Whoever enters it is filled with joy and will never feel miserable; he will live there forever and never die; their clothes will never wear out and their youth will never fade.” (Ahmad, at-Tirmidhi, ad-Daarimee)

God says:

“And when you look there (in Paradise) you will see a delight (that cannot be imagined), and a great dominion.” (Quran 76:20)

What God has kept hidden from us the delights of Paradise is beyond our ability to comprehend. The Prophet said that God said:

“I have prepared for My slaves what no eye has seen, no ear has heard and no human heart can imagine.” Recite if you wish:

“No person knows what is kept hidden for them of joy as a reward for what they used to do.” (Quran 32:17)

In another report:

“Never mind what God has told you; what He has not told you is even greater.” (Saheeh Muslim)

In other articles, we will attempt to mention some of the specific details of Paradise and the delights therein described to us by God and His last Prophet.

SCIENCE INCREASINGLY MAKES THE CASE FOR GOD

2017-05-31T10:04:00.000+05:30

Description: The odds of life existing on another planet grow ever longer. Intelligent design, anyone?

In 1966 Time magazine ran a cover story asking: Is God Dead? Many have accepted the cultural narrative that he’s obsolete—that as science progresses, there is less need for a "God" to explain the universe. Yet it turns out that the rumors of God’s death were premature. More amazing is that the relatively recent case for his existence comes from a surprising place—science itself.

Here’s the story: The same year Time featured the now-famous headline, the astronomer Carl Sagan announced that there were two important criteria for a planet to support life: The right kind of star, and a planet the right distance from that star. Given the roughly octillion—1 followed by 27 zeros—planets in the universe, there should have been about septillion—1 followed by 24 zeros—planets capable of supporting life.

With such spectacular odds, the Search for Extraterrestrial Intelligence, a large, expensive collection of private and publicly funded projects launched in the 1960s, was sure to turn up something soon. Scientists listened with a vast radio telescopic network for signals that resembled coded intelligence and were not merely random. But as years passed, the silence from the rest of the universe was deafening. Congress defunded SETI in 1993, but the search continues with private funds. As of 2014, researchers have discovered precisely bubkis—0 followed by nothing.

What happened? As our knowledge of the universe increased, it became clear that there were far more factors necessary for life than Sagan supposed. His two parameters grew to 10 and then 20 and then 50, and so the number of potentially life-supporting planets decreased accordingly. The number dropped to a few thousand planets and kept on plummeting.

Even SETI proponents acknowledged the problem. Peter Schenkelwrote in a 2006 piece for Skeptical Inquirer magazine: "In light of new findings and insights, it seems appropriate to put excessive euphoria to rest . . . . We should quietly admit that the early estimates . . . may no longer be tenable."

As factors continued to be discovered, the number of possible planets hit zero, and kept going. In other words, the odds turned against any planet in the universe supporting life, including this one. Probability said that even we shouldn’t be here.

Today there are more than 200 known parameters necessary for a planet to support life—every single one of which must be perfectly met, or the whole thing falls apart. Without a massive planet like Jupiter nearby, whose gravity will draw away asteroids, a thousand times as many would hit Earth’s surface. The odds against life in the universe are simply astonishing.

Yet here we are, not only existing, but talking about existing. What can account for it? Can every one of those many parameters have been perfect by accident? At what point is it fair to admit that science suggests that we cannot be the result of random forces? Doesn’t assuming that an intelligence created these perfect conditions require far less faith than believing that a life-sustaining Earth just happened to beat the inconceivable odds to come into being?

There’s more. The fine-tuning necessary for life to exist on a planet is nothing compared with the fine-tuning required for the universe to exist at all. For example, astrophysicists now know that the values of the four fundamental forces—gravity, the electromagnetic force, and the "strong" and "weak" nuclear forces—were determined less than one millionth of a second after the big bang. Alter any one value and the universe could not exist. For instance, if the ratio between the nuclear strong force and the electromagnetic force had been off by the tiniest fraction of the tiniest fraction—by even one part in 100,000,000,000,000,000—then no stars could have ever formed at all. Feel free to gulp.

Multiply that single parameter by all the other necessary conditions, and the odds against the universe existing are so heart-stoppingly astronomical that the notion that it all "just happened" defies common sense. It would be like tossing a coin and having it come up heads 10 quintillion times in a row. Really?

Fred Hoyle, the astronomer who coined the term "big bang," said that his atheism was "greatly shaken" at these developments. He later wrote that "a common-sense interpretation of the facts suggests that a super-intellect has monkeyed with the physics, as well as with chemistry and biology . . . . The numbers one calculates from the facts seem to me so overwhelming as to put this conclusion almost beyond question."

Theoretical physicist Paul Davies has said that "the appearance of design is overwhelming" and Oxford professor Dr. John Lennox has said "the more we get to know about our universe, the more the hypothesis that there is a Creator . . . gains in credibility as the best explanation of why we are here."

The greatest miracle of all time, without any close seconds, is the universe. It is the miracle of all miracles, one that ineluctably points with the combined brightness of every star to something—or Someone—beyond itself.

About the author: Mr. Metaxas is the author, most recently, of "Miracles: What They Are, Why They Happen, and How They Can Change Your Life" (Dutton Adult, 2014).

Source of this article: http://www.wsj.com/articles/eric-metaxas-science-increasingly-makes-the-case-for-god-1419544568?mod=trending_now_1

DENYING GOD, DENYING REALITY

2017-05-31T09:31:00.001+05:30

WHY WE DON’T NEED EVIDENCE FOR GOD (PART 1 OF 3)

Description: The existence of God does not require evidence. Part 1 discusses that belief in God is a self-evident truth and self-evident truths are cross-cultural, innate and provide the basis for a coherent worldview.

Does God exist? This is the question I’ve constantly discussed with Atheist academics. The discussion is often put forward in different guises but the premise is always the same; does God exist and what evidence is there to support this belief?

In fact, I would argue that we don’t need any evidence for God’s existence. So the question itself needs debating. It shouldn’t actually be "does God exist?", but rather "what reasons do we have to reject His existence?"

Now, don’t get me wrong, I believe we have many good arguments which support a belief in God. The point I am raising here, however, is that we don’t require any evidence for His existence: God is an axiomatic belief. In other words, God’s existence is self-evidently true. Also known as a ‘basic belief’ in the language of philosophy.

The idea of self-evident truths are accepted by all. Take science for example: science takes the world’s reality as a self-evident truth; it believes that the world is real. In other words, the physical world is separate and external from our minds and our thoughts.

So you may be thinking, ‘I believe that the real world is real, as I can touch and feel it. I believe the world is real because other people also say that the world is as tangible to them as it is to me.’

However, this doesn’t prove anything. Touching and feeling something doesn’t prove that what you touch and feel is external to your mind. The thinking and feeling could simply be happening by the workings of your brain. Consider this; maybe your brain is in a jar on the Moon. There is an alien who has placed probes in it, who is making you think and feel what you’re feeling right now.

You don’t actually have substantial evidence for the reality of the world you experience. Evidence based on experience is unreliable as the experience could simply be produced in the brain. Evidence based on philosophy or complex logic is also a product of the mind. The external world may have no real existence apart from what is going on in your skull.

On reading this you may demand proof, proof that the real world is external to the brain… but we don’t have any proof. Actually, we don’t need it. That’s why we call the belief in the real world an axiom, a self-evident truth or a basic belief. Therefore, I would argue, that rejecting God’s existence is equivalent to rejecting that the world is real because they are both self-evident truths.

This is not a type of special pleading for God because there are a myriad of other self-evident truths and axioms that we believe in. These include:

• The existence of other minds

• The existence of objective moral values

• The existence of logical truths

• The validity of our reasoning

• The law of causality

Self-evident truths, axioms and basic beliefs are cross cultural in that they are not culturally bound. They are also innate in that they are not acquired via any form of information transfer, and they are also foundational. What is meant by foundational is that they provide the basis for a coherent worldview. These aspects of self-evident truths will be explained further while addressing the key objections to this argument.

Objection #1: What about the great pumpkin, or the spaghetti monster?

There are some objections to this argument. Some atheists and sceptics will say: ‘What about the great pumpkin, or the spaghetti monster?’ They highlight that if God is a self-evident truth, if God is axiomatic, then why can’t the spaghetti monster, or the great pumpkin be self-evident truths as well?

There are three ways of dealing with this false contention:

1. A Cross Cultural Belief: The ‘spaghetti monster’ and the ‘great pumpkin’ are not natural tendencies.[1] There is not a broad natural tendency to believe in a ‘spaghetti monster’ or ‘great pumpkin’. These are not natural tendencies, they are culturally bound. For example, if I believe in a spaghetti monster, I would have to have been brought up in a culture in which you are taught about spaghetti and monsters. However, the idea of God, the basic underlying idea of a creator, of a supernatural cause for the universe, is cross-cultural. It is not contingent on culture but transcends it, just like the belief in causality and the existence of other minds.

2. An Innate Belief: Properly basic beliefs, axiomatic beliefs, and self-evident truths, do not require information transfer. For me to understand what a spaghetti monster is, I require information to be transferred to me. For example, I require knowledge of western cuisine and Italian culture. But when it comes to the idea of God’s existence as the creator of the universe, you do not require any information transfer, whether from culture, or education. This is why sociologists and anthropologists argue that even if atheist children were stranded on a desert island, they would come to believe that something created the desert island.[2]

This is very critical to understand because we frequently hear ‘God is no different than believing in the spaghetti monster’. This is not true. If you understand self-evident truths, axiomatic and basic beliefs then you would see that they do not require information transfer. The basic concept of God does not require information transfer. The idea that monsters exist, or even that spaghetti exists, requires information transfer. Therefore the spaghetti monster is not a self-evident truth.

3. A Foundational Belief: The third point is that basic and axiomatic beliefs are foundational: they provide a basis for a coherent world view. They answer questions and facilitate knowledge. For example, God’s existence, explains conscious emergence, the fact that we have consciousness within a material world.[3] It answers the questions for which we have no answer, like the question of language. Currently, evolutionary paradigms can’t explain the development of language.[4] It also explains the existence of objective moral truths and offers a foundation for explaining why things happen.

Let’s apply this to another self-evident truth: the validity of our reasoning. Trusting our minds and the very fact that we can reason to the truth is a basic belief. If we did not hold such a belief then how could we trust our minds? How could we reason to the truth? How could we understand the universe and ourselves? These questions are indicative of the foundational nature of the validity of our reasoning.

God’s existence provides a foundation for a coherent world view, facilitates knowledge and answers key fundamental questions. A belief in the spaghetti monster or the belief in the great pumpkin, only provides the foundation for a few laughs.

FOOTNOTES:
[1]Is Belief in God Properly Basic. Alvin Plantinga. Noûs. Vol. 15, No. 1, 1981 A. P. A. Western Division Meetings (Mar., 1981), pp. 41-51. You can find the journal online here: http://www.jstor.org/stable/2215239.

[2]BBC Radio 4 Today, 24 November 2008 http://news.bbc.co.uk/today/hi/today/newsid_7745000/7745514.stm. Accessed 17 December 2014.
[3]For more on this please read "Consciousness and the New Scientist Magazine", Hamza Andreas Tzortzis, 2014. http://www.iera.org/research/essays-articles/consciousness-and-the-new-scientist-magazine-reflections-on-false-materialist-assumptions-hamza-tzortzis. Accessed 17 December 2014.
[4]"This highlights an important and difficult challenge facing the study of language evolution: the need for cooperation between different disciplines and between researchers working on different aspects of the problem. Without this cooperation a satisfactory account of the evolution of human language, and therefore of human language itself, is likely to be elusive." ([Prefinal Draft] Kirby, S. (2007). The evolution of language. In Dunbar, R. and Barrett, L., editors, Oxford Handbook of Evolutionary Psychology, pp. 669–681. Oxford University Press.)

WHY WE DON’T NEED EVIDENCE FOR GOD (PART 2 OF 3)

Description: The existence of God does not require evidence. Part 2 discusses answers to two more objections.

Objection #2: Wasn’t the belief in a flat earth once self evidently true?

Another objection is the belief that the earth was flat. This was once a self-evident truth, it was a basic belief. As science has progressed we have found that this is not the case. We now know that the world is round. I don’t want to get into a big philosophical discussion about basic beliefs or self-evident truths and if they can be changed by future scientific evidence but what I will say is this problem is not applicable to God’s existence. God, by definition, is a non-observed being and is outside of His universe. For example, if I made a chair, I obviously remain distinct and disjoined from the chair. I am outside of the chair. Likewise, the creator is distinct and external to the universe.[1] Therefore, the creator cannot be observed. We can’t observe what’s outside of our universe. So, from this perspective, the objection doesn’t apply: it is only applicable to things which can be observed.

Science is based on a theory of knowledge called Empiricism. Empiricism stems from the idea that you can only have knowledge of something from experience based on direct or indirect observation.[2] An empirical rejection of God is impossible as it requires evidence from observation to form conclusions. To deny something that cannot be observed, by using the theory of knowledge that can only form conclusions based on observations, is absurd. The scientific world can never deny God’s existence because science can only deal with things that you can observe. This is why the philosopher of science Elliot Sober, in his essay Empiricism asserts that science is limited to questions which observation can explain,

"At any moment scientists are limited by the observations they have at hand…the limitation is that science is forced to restrict its attention to problems that observations can solve."[3]

God is not observed. How can you use the observed world to deny that which cannot be observed? It’s impossible. This is why science can never directly reject God’s existence. It can only do one of two things:

1. Stay silent on the matter

2. Suggest some evidence that can be used to infer His existence

A common reply to this answer includes ‘if it cannot be observed, you cannot believe it’. This is a misplaced assertion because observations do not encompass all phenomena. There are many things we believe in that we cannot observe. The Philosopher John Cottingham exposes this problem in his book Rationalism:

"But what about ‘all water at a given atmospheric pressure boils at 100 degrees Celsius’? Since this statement has the form of an unrestricted universal generalization, it follows that no finite number of observations can conclusively establish its truth. An additional and perhaps even more worrying problem is that when we reach the higher levels of science…we tend to encounter structures and entities that are not observable in any straightforward sense. Atoms, molecules, electrons, photons and the like are highly complex theoretical constructs…here we seem to be very far removed from the world of direct ‘empirical observation’…"[4]

Objection #3: The belief in God is not universal

A final key objection is that since self-evident truths must be universal, the existence of millions of atheists worldwide suggests that the God’s existence is not self-evident. There are two reason why this objection is false:

1. Self-evident truths do not have to be universal: Self-evident truths, basic beliefs or axioms can be individualised and do not have to have universal appeal. Take for example your mother; you have a basic belief that the lady that you call your mother is the one that gave birth to you. You do not have a home DNA test kit and accept the fact that she is your mother because for you it is self-evidently true. However, to someone else, the lady that you call your mother could be your aunty, step-mother or adopted guardian. Basic beliefs and self-evident truths do not have to be universal. They can be individualised.

2. The belief in God is universal: In spite of the number of atheists in the world, the belief in God is universal. A universal belief does not mean every single person on the planet must believe in it. A cross cultural consensus is enough evidence to substantiate the claim that God’s existence is a universal claim. Evidently there are more theists than atheists in the world, and this has always been the case from the beginning of recorded history.

In order for atheists and sceptics to effectively challenge this thesis, they will have to explain that God is not a self-evident truth. They will have to explain that God is not a foundational belief, is culturally bound and is only acquired via information transfer.

FOOTNOTES:

[1]"To Ibn Taymiyya, the term ‘created’ implies something distinct and disjoined from God…" (Perpetual Creativity in the Perfection of God: Ibn Taymiyya’s Hadith Commentary on God’s Creation of this World. Jon Hoover. Journal of Islamic Studies 15:3 (2004) pp. 296.)

[2]Elliot Sober "Empiricism" in The Routledge Companion to Philosophy of Science. Edited by Stathis Psillos and Martin Curd. 2010, p. 129.

[3]Ibid, pp. 137-138.

[4]John Cottingham. Rationalism. Paladin. 1984, pp. 109 -110.

WHY WE DON’T NEED EVIDENCE FOR GOD (PART 3 OF 3)

Description: The existence of God does not require evidence. Part 3 discusses how the existence of God is ingrained in the innate nature of mankind.

Our Innate Nature (fitrah)

This whole idea of basic beliefs, of self-evident truths concerning God’s existence, is in line with the Islamic theological tradition concerning the fitrah. The fitrah is an Arabic word that essentially means the natural state, the innate nature, or the innate disposition of the human being. This innate nature acknowledges God and wants to worship Him.[1] As the Prophet Muhammad, may the mercy and blessings of God be upon him, said in an authentic prophetic tradition, "every child is born in a state of fitrah. His parents then make him a Jew, a Christian or a Magian…".[2]

The concept of the fitrah has been a topic of scholarly discussion in the Islamic intellectual tradition. The 14th century theologian and polymath Ibn Taymiyyah explained that "affirmation of a Maker is firmly-rooted in the hearts of all men…it is from the binding necessities of their creation…"[3] The 12th century scholar Al-Raghib al-Asfahani similarly asserts that knowledge of God "is firmly-rooted in the soul".[4]

In spite of this, the fitrah can be ‘veiled’ or ‘spoiled’ by external influences. These influences, as indicated by the above Prophetic tradition, can include parenting, society and peer pressure. These influences can cloud the fitrah and prevent it from acknowledging the truth. In this light Ibn Taymiyyah argues that when the natural state of someone is "altered" that person may need "other evidences" for God’s existence:

"Affirmation of a Creator and His perfection is innate and necessary with respect to one whose innate disposition remains intact, even though alongside such an affirmation it has many other evidences for it as well, and often when the innate disposition is altered…many people may be in need of such other evidences."[5]

These other evidences can include rational arguments. Ibn Taymiyyah asserts that the originated being "itself knows through clear reason that it has an originator".[6] However these rational arguments must conform to Islamic theology and not adopt premises that contradict it. From this perspective, it is important to know that belief in God is not inferred from some type of inductive, deductive, philosophical or scientific evidence. Instead, this type of evidence acts as a trigger to wake up the fitrah, the innate natural disposition to believe in God. In addition to this, a key principle is that the Quranic arguments ‘unveil’ or ‘uncloud’ the fitrah. These Quranic arguments include encouraging reflection, pondering, and introspection:

"Thus do We explain in detail the signs for a people who give thought." (Quran 10:24)

"Indeed in that is a sign for a people who give thought." (Quran 16:69)

"Or were they created by nothing? Or were they the creators (of themselves)? Or did they create the heavens and the earth? Rather, they are not certain." (Quran 52:35-36)

Evidence Supporting the Fitrah

Interestingly, the Islamic concept of the fitrah is supported by psychological, sociological and anthropological evidence. Below are some brief examples:

· Psychological evidence: the academic Olivera Petrovich conducted some studies concerning the psychology of the human being and God’s existence. She concludes that the belief in a non-anthropomorphic God is the natural state of a human being. Atheism is a learned psychology. Theism is our natural state.

"The possibility that some religious beliefs are universal (e.g., basic belief in a non-anthropomorphic God as creator of the natural world) seems to have a stronger empirical foundation than could be inferred from religious texts. Some of the initial findings of research into early religious understanding are consistent with other areas of developmental research which suggest that there are cognitive universals in a number of domains of human knowledge…"[7]

· Sociological evidence: Take for instance, Prof Justin Barrett. Professor Barrett’s research in his book Born Believers: The Science of Children’s Religious Belief looked at the behaviour and claims of children. He concluded that the children believed in what he calls "natural religion". This is the idea that there is a personal being that created the entire universe. That ‘being’ cannot be human – it must be divine, supernatural.

"Scientific research on children’s developing minds and supernatural beliefs suggests that children normally and rapidly acquire minds that facilitate belief in supernatural agents. Particularly in the first year after birth, children distinguish between agents and non-agents, understanding agents as able to move themselves in purposeful ways to pursue goals. They are keen to find agency around them, even given scant evidence. Not long after their first birthday, babies appear to understand that agents, but not natural forces or ordinary objects, can create order out of disorder…This tendency to see function and purpose, plus an understanding that purpose and order come from minded beings, makes children likely to see natural phenomena as intentionally created. Who is the Creator? Children know people are not good candidates. It must have been a god…children are born believers of what I call natural religion…"[8]

· Anthropological evidence: Consider the atheism of communist Russia and communist China. They still had signs of what you would call a worship instinct, a sanctification instinct, awe of a greater being, which relates to the fitrah. For example their big statues of Stalin and Lenin were almost revered. When you look at different cultures you can see this worship instinct coming through. This instinct even manifests itself in Atheist cultures.

In summary, to deny God is like denying the real world is actually real. We previously discussed self-evident truths and that the reality of our world is one of them, although we have no evidence for it. This is why if you deny God, Who is also a self-evident truth, you are denying reality itself.

And this was confirmed via the teachings of our beloved Prophet over 1400 years ago.

"Can there be doubt about Allah, Creator of the heavens and earth?" (Quran 14:10)

FOOTNOTES:[1]Ibn Qayyim argued that the fitrah is truly an inborn predisposition to acknowledge Allah, the Oneness of Allah and the religion of Islam (al-Asqalani, Fathul Bari, p. 198).
[2]Saheeh Muslim
[3]Dar’ al-Ta’arud 8/482
[4]al-Dharee’ah p. 199
[5]Majmu’ al-Fatawa 6/73
[6]Nubuwwat, 266
[7]Infants ‘have natural belief in God’. The Age National (Australia) http://www.theage.com.au/national/infants-have-natural-belief-in-god-20080725-3l3b.html . Accessed 17 December 2014.
[8]Justin L. Barrett. Born Believers: The Science of Children’s Religious Belief. Free Press. 2012, pp. 35 – 36.

GOD, HIS SIGNS ARE EVERYWHERE

2017-05-30T15:46:00.000+05:30

(PART 1 OF 2)

Description: God can be recognised by pondering over His creation. Part 1 discusses the signs in the cosmos, and on the earth and how everything is running in complete harmony. Whatever little man has made is not devoid of problems and harm.

This world has one God. He is its Creator and Master. The greatest proof of God’s existence is the existence of the world itself. Spread around us in all its vastness and complexity it bears witness to the existence of a great God who, in His infinite power, controls it. If we have no choice but to believe in the world, we have no choice but to believe in God as well, for the world would be meaningless if we did not accept the existence of a Maker and Master along with it. Look at how exquisitely the world has been fashioned. How can it be that it has no Maker? Look at the perfect order which it maintains. Could it really be that no one is controlling it? The answer, of course, is that it could not. The truth is that, just as man is bound to believe in the world around him, so also is he bound to believe in God.

Suppose we placed a pebble on a potter’s wheel, and then spun the wheel around very fast. The pebble would, of course, fly off, even although a potter’s wheel can hardly reach a speed of 25 miles an hour. Now, just think for a moment that the earth we live on is also revolving but at a much faster rate than the potter’s wheel. Yet we do not fly off. The earth spins continuously on its axis at a speed of 1000 miles an hour - much faster than the average passenger plane - yet we move around on its surface, and live our daily lives without any fear of being thrown off like the pebble from the potter’s wheel. What a miracle this is. The explanation scientists give us is that the earth pulls us with great force from underneath, while the pressure of the atmosphere from above pushes us firmly to the ground. A force attracting us from below and a five-hundred mile thick blanket of air enveloping us from above are miracles enough in themselves, and to say that they explain our not flying off into space is to lend even greater credence to the miraculous nature of our entire world.

Everything in this world is in fact, a miracle. Just think what happens when we put tiny seeds into the ground. The soil in which they are planted is uniform in constitution, but they bring forth a vast array of plants¬ - radishes, carrots, turnips, guavas, mangoes, mustard plants - everything indeed from the humblest blade of grass to the mightiest oak. Each plant has its own distinct appearance, taste and fragrance and according to its species, gives certain benefits to mankind.

On all sides of us, a whole world of miraculous diversity and proportions stretches out before our eyes. Moreover, at every instant, a great variety of life forms are continually coming into existence, quite unaided by man. Yet if all of the human beings in this world were to come together, they would not be able to create even one tiny grain of sand. This all amounts to a miracle of such amazing proportions, those words fail us when we have to describe it. When we try to do so, we only degrade it, for we are unable to do justice to it with mere human words. All we can do is look on in wonder, and ask ourselves: “Besides God, who could have made manifest such a miracle?”

Everything in this world is made up of atoms. In its final analysis, every object is a collection of these tiny particles. Yet by some strange miracle, when these atoms come together in certain proportions, they form the dazzling globe of the sun, and when the same atoms accumulate elsewhere in different proportions they flow in cascades; in yet other places, they take the form of subtle breezes or are fashioned into fertile soil. All these things may be made up of the same atoms, but the nature and properties of each separate object are widely different.

This miraculous world provides man with endless resources which he puts to good use whenever he learns how to tap them. Massive supplies of whatever he needs in life are constantly being accumulated, and man himself has to do very little in order to make use of them. Take for instance the food that he eats, he has but to stretch out his hand to gain huge quantities of valuable nourishment which. Once he has it in his possession, all he has to move are his hands and his jaws so that the food should reach his stomach. Then without any further effort on his part, the food is absorbed by the body and is turned into flesh, blood, bones, nails, hair and other parts of the human body. Another example is petroleum, an earthly phenomenon; all man has to do is to extract it from the ground, refine it and put it into his machines and astonishingly, the liquid fuel keeps the entire mechanism of his civilisation running smoothly. Countless resources of this type have been created in this world, and there is enough of everything to meet man’s needs. Man’s part in bringing these things into being, or in changing them into some useful form, is a relatively small one. Therefore, with the minimum of effort, he has his clothes, houses, furniture, machines, vehicles and all the other components and accessories of his civilisation. Are such occurrences not sufficient to prove that there is indeed a Maker and a Master of the world?

(PART 2 OF 2)

Description: God can be recognised by pondering over His creation. Part 2 discusses the signs in the creation of the universe and within man himself. Whatever little the human race has accomplished is not devoid of problems and harm. And the discovery of the Creator of creation is the most elating experience.

But we must not forget that there is another side to this. The nature around us has contributed to the purity and beauty of the world, yet what have our own actions made of it? We may have refined petroleum and made machines out of iron, but we have also filled the land and sea with corruption. We have converted the world into an arena of smoke, noise, pollution, vandalism and war. We have taken these things to such extremes that quite frequently there appears to be no solution to the man-made problems surrounding us. Very little has been accomplished in our factories, and indeed, in the whole field of technology. The world around us accomplishes much more than we human beings do. No problems are created by the works of nature, but man’s work is constantly bedevilled by problems.

The earth rotates unceasingly in two ways - on its own axis and in orbit, but it does not create any noise in the process. A tree goes to work in the way of a great factory, but it does not emit any smoke. Daily, innumerable creatures are dying in the sea, but they do not pollute the water. The universe has been running in accordance with the divine order for billions of years, without ever having to reorganise itself, for everything about the way it is organised is so perfect. There are countless stars and planets moving around in space: they keep to the same speed, never lagging behind, and never exceeding their set pace. All these are miracles of the highest order. They are far more wonderful than anything that man can create, and they happen every instant in this world of ours. What further proof do we need that the power of a Great God lies behind this world?

When we look at the different life forms, we witness an astonishing spectacle. Certain material objects come together in one body, and there comes into being a creature like a fish swimming through water, or a bird soaring in the skies. Of the great variety of creatures which abound on the earth, the one of greatest interest to us is Man. In ways that are a mystery to us, he is moulded into a well-proportioned form. The bones within him take on the meaningful shape of the skeleton, which is covered with flesh and sealed in by a layer of skin, out of which sprout hair and nails. With blood coursing through channels within this frame, all of this adds up to a human being who walks about, holds things in his hands, who hears, smells, tastes, who has a mind which remembers things, accumulates information, analyses it and then expresses it in speech and in writing.

The formation of such an amazing being from inert matter is more than a miracle. The particles of which a man is composed of are the same as that of earth and stone. But have we ever heard a piece of earth talking, or seen a piece of stone walking around? The word miraculous is barely adequate to describe the capabilities of man. But what else is there to this walking, talking, thinking, feeling being which distinguishes him from earth and stone? This factor – life – is.

Man has only to think of the nature of his own being to understand the nature of God. The self, the ego in man, has an individuality of its own, which is quite distinct from that of others of his kind living here on this earth. The ego in man is absolutely sure of its own existence. It is the part of man which thinks, feels, forms opinions, has intentions and puts them into practice. It also decides for itself which course of action to take. Every human being is thus a separate personality with a will and power of his own. Believing in God is similar to believing in one’s self, since it subjects one to a similar mental process. To explain this further, Allah says in the Quran that man himself is ample evidence for his self; in the same light, one need only to look at their amazing creation to ascertain the existence of God.

People demand some miraculous proof before they will believe in the truth of God and His message. But what further proof do they require when they have the miracle of the whole universe which has been functioning perfectly for millions of years on the vastest of scales? If the doubter is not prepared to accept such a great miracle, then how is he going to shed his doubts when he sees lesser miracles? In truth, man has been provided with everything he needs to enable him to believe in God, and then to place himself at His service. If, in spite of this, he does not believe in God, and fails to acknowledge God’s power and perfection, then it is he himself and not anyone else who is to blame.

One who has found God has found everything. After the discovery of God, no further discovery remains to be made. Thus, when a man has discovered God, his entire attention is focused upon Him. God, for him, becomes a treasure which he cherishes, and it is to Him then that he has recourse for all his worldly and eternal needs.

Suppose someone eats an apple, but detects no flavor in it and receives no nourishment from it. He might be told that he has not eaten an apple at all, but only something which looks like an apple. The same is true of one’s realisation of God. A man who has truly discovered God will blissfully savour the essence of the experience. Anyone who claims to have discovered God without this accompanying sense of elation has certainly made no such discovery. He has only discovered something which he mistakenly thinks is God. He is like the man eating a fake apple and deriving no satisfaction from it.

God’s world is a collection of atoms. In its elemental form, it all consists of one and the same type of inert matter; but God has moulded this matter into countless diverse forms: light, heat, greenery, flowing water. He has also invested lifeless matter with the properties of colour, taste and smell; and everywhere, He has set things in motion, having carefully controlled this motion by gravity. Discovering the God who has made such a world is much more than just acquiring a dry creed; it means filling one’s heart and soul with the radiant glow of divine light and opening one’s mind to incredible beauty and delicacy.

When we eat delicious fruits, this gives us a great sense of enjoyment. When a handsome child is born to a couple, their joy knows no bounds. Then what of our experience of God, who is the source of all beauty, joy and virtue? On discovering Him, can one remain unmoved? This is something which is hardly imaginable, for such a sublime experience must surely leave its mark on one.

HOW DO WE KNOW GOD IS ONE? A PHILOSOPHICAL AND THEOLOGICAL PERSPECTIVE

2017-05-30T15:24:00.002+05:30

(PART 1 OF 3)

Description: The existence of God and His Oneness is known through reason and revelation. Part 1 explains why there has to be a cause for the existence of the universe and that this cause has to be one.

One of the many common questions that were asked during the Islamic Awareness Tour was “If God does exist what reasons do we have to believe He is one?” This question is important as it addresses a fundamental concept in Islamic theology, the concept of God’s oneness. The oneness of God, in Arabic Tawhid, is a central theme in the Qur’an and is the message of all of the Prophets. The Qur’an eloquently describes the nature of God and His oneness in the 112th chapter, “Say: He is God, the One. God is the One upon whom all creation depend upon for their sustenance. He begot no one nor was He begotten. No one is comparable to him.”

Before I begin to answer the question, it is important to add that the concept of oneness in Islam is not limited to God’s singularity and uniqueness. There are many aspects to this concept which involve the way human beings should worship God, how they should understand His lordship, and how they should understand God’s names and attributes. It doesn’t stop there as these ideas transform an individual’s world view and outlook, as a famous Asian-subcontinent thinker once wrote,

“A believer in this…can never be narrow in outlook. He believes in a God Who is the Creator of the heavens and the earth, the Master of the East and the West and Sustainer of the entire universe. After this belief he does not regard anything in the world as a stranger to himself. He looks on everything in the universe as belonging to the same Lord he himself belongs to. His sympathy, love and service are not confined to any particular sphere or group. His vision is enlarged, his intellectual horizon widens, and his outlook becomes as liberal and as boundless as is the Kingdom of God. How can this width of vision and breadth of mind be achieved by an atheist, a polytheist or one who believes in a deity supposed to possess limited and defective powers like a man?”

In light of this there are many ways to answer the question referring to God’s singularity and uniqueness, thereby providing a positive case for the oneness of God, and they range from theological to philosophical arguments. I will present the following 5 arguments:

1. Occam’s Razor

2. Logical Argument

3. Conceptual Differentiation

4. Uniqueness

5. Revelation

Occam’s Razor

The Qur’an rhetorically asks the question “Did the universe come out of nothing?” The answer seems quite obvious due to the metaphysical and undeniable logic that whatever begins to exist has a cause, and since the universe began to exist, therefore it must have a cause. It would be irrational to posit more than one cause for the universe, as an infinite regress of causes is impossible. The reasons for this include the absurdity of the actual infinite existing in reality; take the following examples into consideration,

1. You have an infinite number of people in a room, if I take two people away, how many do you have left? The answer is infinity minus two. However does this make sense? If there are less than an infinite number of people in a room you should be able to count that number in the real world. But you can’t, in other words the infinite doesn’t make sense in the real world. In light of this Mathematicians Kasman and Newman state “The infinite certainly does not exist in the same sense that we say ‘There are fish in the sea’”.

2. Imagine I am a soldier and I want to shoot an enemy. In order for me to shoot I have to ask permission from the soldier behind me to shoot, but he has also has to ask permission from the soldier behind him to shoot, now imagine this continued forever, in other words an infinite amount of time? Will I ever shoot the enemy? The answers is plain obvious. In the same light an infinite regress of causes for the universe would mean there would be no universe in existence in the first place.

So the conclusion that the universe has a single independent uncaused cause seems quite plausible, however you can still posit a plurality of causes all occurring at the same time. Is this a sound argument? I believe it is not a strong argument if we take Ockham’s Razor into consideration. Ockham’s Razor is a philosophical principle attributed to the 14th century logician and Franciscan friar William of Ockham. This principle enjoins “Pluralitas non est ponenda sine necessitate”, in English “Plurality should not be posited without necessity.” In other words the simplest and most comprehensive explanation is the best explanation.

Essentially it means that in absence of any evidence or in absence of a need for a plurality of causes we should hold onto the most comprehensive and simple explanation. In this case we have no evidence to say the cause for the universe is actually a combination of two, three or even one thousand causes so the simplest and most comprehensive explanation is that this cause is one. Postulating a plurality of causes does not add to the comprehensiveness of the argument. In other words to add more causes would not enhance the argument’s explanatory power or scope. For example, to claim that the universe was caused by an all powerful cause is just as comprehensive than to claim to was caused by two all powerful causes. Because one all powerful cause is all that is required, simply because it is all powerful.

A contention to this argument is that if we were to apply this principle to the pyramids in Egypt we would absurdly adopt the view that it was made by one person. However, this is a misapplication of the principle. Taking the view that the pyramids were built by one person is actually not the simplest and most comprehensive explanation as it raises far more questions than it answers. For instance, how can one man build the pyramids? It is far more comprehensive to postulate that it was built by many men. In light of this, someone can say that the universe is so complex that it would be absurd to postulate that it was created by only one being. This contention, although valid, is misplaced. A powerful being creating the whole universe is a far more coherent and simple explanation than a plurality of causes. Now the critic may continue and argue that the pyramids could then have been built by an all powerful being. But the problem with this is that nothing within the universe is an all powerful being, and since the pyramids were built by an efficient cause (a person or persons that act) then it follows it must be of the same type of cause.

(PART 2 OF 3)

Description: The existence of God and His Oneness is known through reason and revelation. Part 2 discusses three more rational arguments for the singularity and uniqueness of God.

Logical Argument

Logic necessitates that if there were more than one God who created the universe it would be in chaos and there would not be the level of order we find in the cosmos. However you may point out that your car was made by more than one creator, one person fitted the wheels, and someone else installed the engine and another person the computer system. So from this example there can be more than one creator with the created thing still able to exhibit order and stability.

In order to respond to this contention what has to be understood is that the best explanation for the origins of the universe is the concept of God and not ‘designer’ or ‘creator’. There may be a possibility of multiple designers or creators, as highlighted by the car example, but there cannot be more than one God. This is because God by definition is the being that has an unlimited imposing will, if there were two or more Gods that would mean that they would have a competition of wills and that would result in chaos and disorder. However you may argue that they can agree to have the same will or each have their own domain, but that would mean that their wills are now limited and passive, which would mean they are not Gods anymore by definition!

This is explained well by Ibn Abi Al-Izz in his commentary of ‘Aqeedah at-Tahawiyyah’:

“The most common argument they advance is known as the argument of exclusion. This argument runs like this. If there were two creators and they disagreed about something, such as one wanted to move X, whereas the other did not want it to move, or one wanted to make Y a living being, whereas the other wanted to make it lifeless, then, logically speaking, there are only three possibilities. First, the wills of the two are both carried out; second, only the will of one of them is carried out; third, the will of neither of them is carried. The first case is not possible because it requires the existence of contraries. The third possibility is also ruled out because it would imply that a body is neither moving nor not moving and this is impossible. This would also imply that both of them are incapable or carrying out their wills, which would disqualify them from being God. Finally, if the will of one is realised and not that of the other, he alone will deserve to be God and the one whose will is not realised cannot be considered God.”

Conceptual Differentiation

What makes us appreciate difference and duality? How do we differentiate between two people walking in the street? The answer lies in what is called conceptual differentiation. These concepts include space, distance, form, and physical features. Take the following diagram into consideration,

The reason you can perceive two objects above is due to differences in colour, size, and shape, including their placement, in other words there is a distance between them. In absence of these concepts could you perceive the two objects or any objects at all? You could not, because these concepts are required to perceive any number of entities. Now since the cause of the universe is outside the universe (if the cause was part of the universe it would mean that the universe created itself, this is absurd as it would necessitate the universe to exist and not exist at the same time!), you can safely assume that there are no conceptual differentiators such as distance, shape, colour and size; because these concepts only make sense within the universe. Therefore if there are no knowable conceptual differentiators we cannot claim a multiplicity of causes, as I have explained above the impossibility of perceiving plurality or multiplicity in absence of these concepts.

Since you have no concepts to acknowledge a plurality of causes does this mean that even a single cause can’t exist? No it doesn’t, because if there were no cause for the universe then that would mean the universe, in the words of Bertrand Russell, “Is just there and that’s all”. In other words it would mean the universe is infinite, however this cannot be the case, as mentioned above the universe began to exist. Therefore a single independent cause is rationally necessary to explain the fact that the universe began to exist and that a plurality of causes cannot be perceived due to the absence of conceptual differentiators.

Uniqueness

The cause of the universe must be unique, as the Qur’an says “There is nothing like Him”. If the cause of the universe was not unique that would mean there are some similarities between the cause of the universe and the universe itself. This is not possible as that would place the cause of the universe within the universe (if you define the universe as the sum of all matter) and this would lead to an absurdity as it would imply that the universe created itself. Now you may ask the question: why can’t the cause of the universe resemble the universe? The answer is straight forward; this cause must be immaterial because it created the sum of all material – which is the universe itself – and another principle that supports this is the 1st law of thermodynamics, it states “Energy cannot be created or destroyed”, simply put energy (in other words matter) cannot create itself. If the cause was material then it would defy this principle as it would mean matter and energy self create. So you can conclude that the cause of the universe must be immaterial and therefore unique.

How does this relate to the oneness of God? Well if there were more than one cause for the universe that would mean they are not unique anymore. However you may still argue that there can be two immaterial causes, and I would reply: what does that mean? It would seem that you are violating Occam’s Razor and I would refer you to the first argument.

(PART 3 OF 3)

Description: The existence of God and His Oneness is known through reason and revelation. Part 3 explains that the Oneness of God and His nature is known through revelation.

Revelation

A simpler way of providing evidence for God’s oneness is by referring to revelation. The argument here is that if God has announced himself to humanity and this revelation can be proven to be from Him, then what He mentions about himself is obviously true. The daring assumptions, from an agnostic perspective at least, are how do you know God has announced himself to mankind and in what form is this revelation?

Let’s take the last assumption first. If God has announced himself to mankind there are only two possible ways to find out: externally and internally. What I mean by “internally” here is that you can find out who God is solely by introspection and internalisation and what I mean by “externally” is that you can find out who God is via communication outside of yourself, in other words it is instantiated in the mind-independent world. Finding out about God internally is implausible for the following reasons,

1. Human beings are different. They have, what Psychologists call, “individual differences”, these individual differences include DNA, experiences, social context, intellectual and emotional capacities, gender differences, amongst many more. These differences play a role in your ability to internalise via introspection or intuition, therefore the results of introspection or relying on your intuition will differ. So you can see that if these processes were solely used to find out about God there would be inevitable differences in our conception of Him. This is true from a historical point of view, since the ancient world 6000 BCE, there are records of approximately 3,700 different names and concepts for God!

2. Since the method used to conclude that God does exist is a “common sense” method, or what philosophers call rational thought and w hat Muslim theologians may call innate thinking, then internally trying to find out about God would lead to fallacies. This is because what can be concluded using the universe as evidence for a transcendental independent cause is that it must be eternal, unique, powerful and personal; anything else would be speculation. The Quran aptly mentions “Why do you say about God of that which you have no knowledge?” If you try and internalise what God is would be equivalent of a mouse trying to conceptualise and think like an Elephant. It is obvious that the human being is not eternal, unique and powerful, therefore the human being could not conceptualise who God is. God would have to tell you via external revelation.

Take the following example into consideration, you know God exists like the knocking of the door, you safely assume that something is there, but do you know who it is? You weren’t expecting anyone, so you cry out “who is it?” in order to find out, and the only way to find out is if the person behind the door tells you. So you can conclude that if God has said or announced anything it must be external to the human being.

From an Islamic perspective this external communication is the Quran as it is the only text to claim to have come from God that fits the criteria for a divine text[1], these criteria include,

1. It must be consistent with the rational and intuitive conclusion on God. For example if a book says God is an Elephant with 40 arms you could safely assume that this book is not from God, as God must be external to the universe.

2. It must be internally and externally consistent. In other words if it says on page 20 that God is one and then on page 340 its says God is 3 that would be an internal inconsistency. Additionally if the book says that the universe is only 6,000 years old then that would be an external inconsistency as reality as we know it s that the universe is older the 6,000 years.

3. It must have signposts to transcendence. In simple terms it must have evidence to show that it is from God.

In the case of the Quran – and this post is not the place to discuss this in any depth – cannot be explained naturalistically therefore supernatural explanations are the best explanation. Some of these signposts include:

a. The linguistic and literary inimitability

b. There are historical accounts that could not have been known by man at the time of revelation

c. There are some descriptions of natural phenomena that could not have been known by man at the time of revelation

To conclude, since the only way to know what God has announced to mankind is via external revelation, and this revelation can be proven to be the Quran – then what it says about God is true. In the context of this discussion the Quran says “Know that your Lord God is one”.

Conclusion

These are some of the arguments that can be used to show that God is one; however this topic – once truly understood – will have some profound effects on the human conscious. The oneness of God is not only related to the fact that He is uniquely one, rather it refers to His worship, lordship, names and attributes, something that can only be tasted by pondering on reality, meditating on the meaning of the Quran, and becoming a manifestation of its message.

Jama Masjid Delhi, India | Jama Masjid | Mosque India | Masjid Online | India Mosque

Dear all Muslim Brothers and Friends..

TO WHOM YOU SHOULD NOT GIVE CHARITY

Shaytan, our No. 1 enemy

Is it accepted in Islam for a WOMAN to take a medication to stop her MENSTRUAL PERIOD in order to be able to fast the whole of the holy month of RAMADAN???

Who will enter Paradise without giving an Account

Surah Al Hadeed 57, Verse 7-11

SOCIETAL COHESION IN ISLAM

(PART 1 OF 3): BONDS OF FAITH

Description: Laying the basis for cohesion within society.

The Bond of Faith

(PART 2 OF 3): ISLAMIC FRATERNITY

Description: The necessary aspects of brotherhood and the various practical means laid by Islam to achieve this fraternity in society.

(PART 3 OF 3): MUSLIMS AND NON- MUSLIMS

Description: The means in which cohesion may be achieved in a pluralistic society, where differences of faith may lead to friction and hostility.

A Muslim vis-à-vis Non-Muslims

A Muslim vis-à-vis Society as a Whole

Conclusions

THE UNITED COLORS OF ISLAM

(PART 1 OF 3)

Description: The racial equality espoused by Islam and practical examples from history. Part 1: Racism in the Judeo-Christian tradition.

Bilal the Abyssinian

(PART 2 OF 3)

Description: The racial equality espoused by Islam and practical examples from history. Part 2: Examples from the era of the Prophet.

Salman the Persian

Suhayb the Roman

Abdullah the Hebrew

(PART 3 OF 3)

Description: The racial equality espoused by Islam and practical examples from history. Part 3: The Hajj and the diversity found amongst the Muslims of today.

FORGIVENESS FOR ALL PREVIOUS SINS

Description: A person need not despair from the mercy of God in regards to the sins one may have committed in their life, for indeed God, The Most Forgiving and Merciful, is able to forgive all sins.

FLOW, FASTING AND FALAAH

(PART 1 OF 2)

Description: How to achieve profound happiness and satisfaction or ‘flow’. Part 1: What are the ingredients that lead to ‘flow’.

(PART 2 OF 2)

Description: How to achieve profound happiness and satisfaction or ‘flow’. Part 2: The ingredients of flow are present in almost all forms of Islamic worship. Flow-producing activities require an initial investment and self discipline.

THE BEAUTIES OF ISLAM

(PART 1 OF 3): IGNORANCE CANNOT OVERSHADOW BEAUTY AND TRUTH

Description: A brief description of some of the beauties of Islam.

1. The answers to all your questions about life are in the Quran

2. True Happiness can be found in Islam

3. In Islam we can easily communicate with God at any time of day or night

(PART 2 OF 3): ISLAM IS BEAUTIFIED BY PEACE, LOVE AND RESPECT

Description: Brief descriptions of several more beauties inherent in the religion of Islam.

4. Islam gives us real peace

5. Islam allows us to know God

6. Islam teaches us how to care for the environment

7. Islam is respect

(PART 3 OF 3): GOD LOVES BEAUTY

Description: The third and final part of The Beauties of Islam. We have chosen ten beauties from among literally hundreds, what others have you discovered?

8. The Equality of men and women

9. Humankind is able to regret past actions and reform

10. God loves beauty in all its forms

HOW ISLAM DEALS WITH SADNESS AND WORRY

(PART 1 OF 4): THE HUMAN CONDITION

Description: Verily, in the remembrance of God do hearts find rest. (Quran 13:28)

(PART 2 OF 4): PATIENCE

Description: Happiness in this life and our salvation in the hereafter depend on patience.

(PART 3 OF 4): GRATITUDE

Description: Give thanks every single day for His blessings upon you.

(PART 4 OF 4): TRUST

Description: And in God Alone let believers put their trust.

THIS IS BIOGRAPHY OF PROPHET . M U H A M M A D (S. A. W)

HOW TO BEHAVE WHEN STRUCK BY ILLNESS

(PART 1 OF 2): BEARING AFFLICTIONS WITH PATIENCE

Description: No illness or injury touches a human being without God’s permission.

(PART 2 OF 2): GOD’S MERCY HAS NO LIMITS

Description: Practical steps to take when over come by illness or injury.

THE FITRAH

Description: The predisposition in humans to worship One God.

Born Muslim

THE SEARCH FOR INNER PEACE

(PART 1 OF 4): THE OBSTACLES TO ACHIEVING INNER PEACE

Description: A look at how people define inner peace and how they strive to achieve it; also a look at the obstacles that prevent us from obtaining inner peace.

(PART 2 OF 4): ACCEPTING DESTINY

(PART 3 OF 4): PATIENCE AND GOALS IN LIFE

Description: In this turbulent world, patience and not making this life one’s ultimate goal are valuable solutions to solving obstacles that are within our control.

(PART 4 OF 4): INNER PEACE IS REACHED BY SUBMITTING TO GOD

Description: True inner peace is found by submitting to God Almighty, living this life for Him, remembering Him and by making the Hereafter more of a priority than this life.

HAPPINESS IN ISLAM