Tag: servants of god

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New Muslims Reflections

How It Feels to Be Connected to God

peace_love

We simply cannot give up on ourselves. We must always be hopeful because Allah is with us regardless.

Recently, I got an epiphany of the sort that leaves you a little different than before. One that immediately struck me and that flooded my eyes with tears. As soon as I felt them on my cheeks, I began questioning whether they were tears of joy or tears of agony. Tears of regret or tears of humility.

Whatever they were, I knew at that moment that I had transformed my idea of who I should be as a human being and a servant to Allah. The joy was from the relief of finding truth and an answer. The agony was from the pain of not having known for so long. The regret was from the shame that I felt. And the humility was from the reality of how small I am in comparison to His universe and the Almighty Allah Himself.

I realized something profound. A part of me had been projecting my notions of human relationships onto my relationship with the Creator. Many of my insecurities about people became ones I practiced when I spoke to Allah (Exalted be He). Although, I had been speaking to Allah as a friend and a father figure, there was a flaw in this I could not see.

Feeling the Love

Once I began to compare the way I felt in human relationships with the one I had with my Lord, it became instantly clear how much of myself I had put in Him. I realized how much I was really projecting onto my notion of my relationship with the Lord and this caused me to feel some shame and regret. I came to the conclusion that if I was to redefine my relationship with Allah, I must first decode my projections and learn about Allah’s mercy with his servants first hand – and that is from His hadiths.

People have limitations. Even the ones who claim to be in infinite love have limitations. Their time and energy devoted to caring is dependent on a number of factors that can be clouded by the ego. It is impossible to confidently claim for any human on this earth that they are in a genuine and fully committed relationship; as you are not their creator and you have no access to their deep thoughts and feelings. We mustn’t forget that their very essence of their humanity is built on sin and imperfection.

Thus our expectations from our relationships with people should not be same ones we place on our relationship with the Lord. Your father and your mother or your wife or your husband as well as your siblings and friends can be the best of people on this earth whom you know but they are not Allah. The rules of engagement and the relationship which we practice with them can never be compared with the one with the Al-Mighty. How do we tell the difference? What makes our relationship with Allah special? That was the question I sought to answer.

I’m going to share with you through the following, the thoughts going through my head that struck me into the realization that I had to redefine my relationship with Allah. Here goes:

Relationships with people are those that are human and that are based on a similar background or relative experience. So, by saving up five minutes to speak to Him at the end of my day when it is convenient, I have therefore decided to treat my relationship with Allah like mine with other humans. I am indirectly saying that I can do without Him in the time in between. Or that there is no space or appropriateness for me to connect with Him throughout my day (not including prayers).

Now I’m aware that the fact that He watches me at all times means I can assume He is by my side as well. Somewhat like an imaginary friend that’s not so imaginary, and who lives in my heart and the universe as a whole.

“I am with those whose hearts are broken for My sake.” (Hadith Qudsi)

God’s Unmatched Mercy

My general feelings of mistrust towards people was evident in my belief that as soon as I committed sin, I spent hours begging for forgiveness, never feeling like I have earned or deserved it.

I realized that I was implying that Allah’s mercy is difficult to attain and that I must be a perfect saint to get some of it. Also expressing that Allah loses something by forgiving, similarly to the way humans perceive to lose ego when they forgive others. It is me that has much to lose, not Him.

A servant (of Allah’s) committed a sin and said: O Allah, forgive me my sin. And He (Glorified and Exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for sins. Do what you wish, for I have forgiven you. (Hadith Qudsi)

“O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you.” (Hadith Qudsi)

“O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more that a needle decreases the sea if put into it.” (Hadith Qudsi)

Constant Remembrance

I thought that I could only remember Him when I was in an appropriate state; when for example I was on wudu’ (ablution) and when I am sitting idly. I realized I was insinuating that in order to gain contact to Allah and pay him respect, I had to be in a state similar to one that would be invoked when meeting another human being.

As though Allah cannot see me in all my other states. However, I do continue to prefer to face Allah at a decent time, and preferably to make du`aa’ (supplication) with wudu’ and facing the qiblah (direction of the Ka`bah) if I’m aware of its direction, but I do not limit it the same way I limit human interaction.

The physical reality we live in with other humans forces us to assume that forces other than our own come from outward places. So I used to look up to the sky when I made supplication. Although I believed Allah is aware of the hearts of all his beings, my actions did not reflect my belief.

There is no one to share His dominion, nor does He take an aide or supporter from His creatures. He is nearer to man than man’s own jugular vein. (Qaf 50:16)

“I am as My servant thinks I am. I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself; and if he makes mention of Me in an assembly, I make mention of him in an assemble better than it. And if he draws near to Me an arm’s length, I draw near to him a fathom’s length. And if he comes to Me walking, I go to him at speed.”

Another possible rendering of the Arabic is: “I am as My servant expects Me to be.” (Hadith Qudsi)

The All-Hearing

Although I could perceive Allah’s presence when I supplicated, the idea of a response was hard to conceptualize. This was further expressing my notion of human relations as one where if a person listens and does not respond, then they do not care. Also untrue.

The prophet (peace be upon him) said “Call upon Allah with conviction in an answer”.

My supplications did not last longer than 10-15 minutes. Similarly to the way I speak to authority figures and acquaintances I respect, in order to not take up from their valuable time. Although I was aware that these laws do not apply to my relationship with Allah, my basic instinct to replicate my relationships with other humans kept this habit in my duas. The fact that Allah does not sleep and that he can be in the hearts of all of his creation at once, is one that struck me. Realizing He is aware of even the times when I am asleep prolonged my supplication.

hearts

He can make even the most insignificant desires come true. His powers are not like human powers, His blessings are endless.

“O My servants, you will not attain harming Me so as to harm Me, and will not attain benefitting Me so as to benefit Me. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything.” (Hadith Qudsi)

Just Ask

My requests were limited. So I would say alhamdoulillah and refrain from asking for material things. But if Allah can permit you into Jannah, He can make even the most insignificant desires come true. His powers are not like human powers, His blessings are endless. You are free to ask for all you desire, in this world and the next.

“O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you.” (Hadith Qudsi)

I needed to stop asking the question of whether Allah loves me. I am one of his delicate creations. My anatomy itself is His gift to me. I am blessed in the good and in the trials. I remember Him and He remembers me. As long as I love Him and fear Him only, I must find ease in knowing that it was Him who loved me long before I perceived his presence. To show gratitude, I must let this love translate into actions. I must show my appreciation for His gifts by using them in things He loves.

Allah (Mighty and Sublime be He) said: “Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask (something) of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about (seizing) the soul of My faithful servant: he hates death and I hate hurting him. (Al-Bukhari; hadith qudsi)

I thought that if Allah has decreed anything anyway, I must accept it and therefore my duas were limited. But little did I know that it is the combination of acceptance of Allah’s word and His mercy and powers that grant us what we please.

Allah said “Oh Dawud (Prophet David), you desire and I desire. If you are satisfied with what I desire then I will give you what you desire and if you are not satisfied with what I desire I will make you weary with what you desire and then only what I desire will be. Verily, I do what I desire.”

Most Forgiving, Most Merciful

I thought Allah could not help my wrongdoings. The same way that we are expected to abide by rules of human society and to claim responsibility of our actions, I could not attribute my sins to anyone but myself. In this way, I forgot that I could make dua from Allah to guide me to the straight path. If Allah is aware of all places, then he can surely make every condition possible, internal or external, to help me get closer to Him. I choose not to limit my thinking of his abilities to my thinking of human abilities.

“O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you.” (Hadith Qudsi)

To be honest, all of these hadiths are overwhelming. They overwhelm my heart and flood me with tears of joy. I can only feel gratefulness now. Islam is a beautiful religion and we are given so many doors of opportunity to fix our deen (religion).

So, if I’ve learned anything from all of this, is that we cannot give up on ourselves. We must always be hopeful because Allah is with us regardless. One last thing; my advice to you is to take these hadiths and let them hit you in the heart. Take them as much more than words or rules of engagement.

Take them with you as a philosophy and a chance to explore a new relationship with Allah. I can promise that your life will never be the same and in sha’ Allah you will be one of those who find light where others find darkness.

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Source: Rants of a Muslima

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Articles of Faith New Muslims

Repentance and Hope: The First Stop of Your Spiritual Journey to God

By Dr. Jasser Auda

(If you find yourself having less hope in God when you make a mistake, then realize you are only relying on your work.)

I have an intention to start a spiritual journey to God (Exalted be He), but the question is: where should I start? What are my necessary supplies and provisions in this journey? Should I recall the good deeds I have done and take them as my provisions in this journey?

The answer given by Ibn `Ata’illah  in this word of wisdom is: No. I should not rely even on my good deeds. I should start my journey to God putting my trust on Him alone, and hoping only for His Mercy and Bounty.

God’s Mercy

One might ask: Is not receiving God’s Mercy a result of my good deeds? Does the Godly Mercy stop? Does the Godly Bounty end?

The answer is: No.  “If God were to take men (immediately) to task for all the evil that they do (on earth), He would not leave a single living creature upon its face.” (An-Nahl 16:61)

Therefore, I should rely on God’s Mercy and Bounties despite my shortcomings. This is the right course for the right start.

The right start has to be accompanied also by offering repentance of sins and errors. According to God’s laws in His Universe, if I want to add something to any place, there should be a space for this addition. If I want to fill my heart with light and God’s remembrance, I should first completely empty my heart of filth, darkness, and sins.

Only then filling my heart with goodness becomes very easy or according to the Sufi expression, (one has to divest his heart of bad characteristics before filling it with good ones, then having peace in his heart deriving from unceasing devotion to God). Therefore, I start the journey with repenting to God of my shortcomings.

And (always), O you believers – all of you – turn unto God in repentance, so that you might attain to a happy state! (An-Nur 24:31)

Hope in God

In addition to repentance, there is another important meaning that Ibn `Ata’illah emphasizes in this word of wisdom, that is of hope. I have to take repentance and hope as my companions in my journey. As for the question on how to relate repentance to hope in this start, this is what Ibn `Ata’illah explains in this word of wisdom.

Ibn `Ata’illah (may God be merciful to him and be pleased with him) says: (If you find yourself having less hope in God when you make a mistake, then realize you are only relying on your work.) This means: among the signs, through which you know that you are relying and putting your trust on you deeds not on God’s Mercy and Bounty, is that your hope in God (Glorified and Exalted be He) decreases when you sin and err, then you start to repent to God.

For Sincere Repentance

There are some conditions attached to repentance. First, you should feel remorseful for the sin you have committed. Second, you should give up that sin. Third, you should have a strong will never to sin again. Fourth, if the sin you have committed has to do with people’s rights, you have to give this right back.

If you want to offer a sincere repentance, you have to meet these conditions.

The first condition is feeling sorry for the sin you have committed. Prophet Muhammad (peace be upon him) said; “Repentance means feeling sorry (for having disobeyed God)”. (Ibn Hibban & Ibn Majah)

The second condition is to refrain from committing the sin. You cannot continue committing the sin and at the same time you claim that you are demonstrating repentance. This is clear hypocrisy.

The third condition is to have a strong will never to sin again, i.e. you cannot feel regret about your sin and give it up, while you have an intention to commit the sin again next week or so. If happens that you committed the sin again, you have to renew the repentance, renew your deep feeling of regret and your will not to sin again.

God is Most-Forgiving and Forbearing, Most Merciful and Compassionate. He does not mind accepting one’s repentance again and again. On the contrary, God feels happy when His servant repents to Him every time he sins.

As for the fourth condition, scholars said that if the sin you have committed has to do with people’s rights, you have to give this right back. For example, if you unlawfully take something from someone, you have to give it back. If you do someone an injustice, you have to remedy this injustice. You have also to acknowledge people’s rights and seek their pardon if you take their money or speak ill of them.

Ibn `Ata’illah supposes that you have fulfilled these conditions. But here we are talking about one of the ethics attached to repentance, which is that of hope. Ethics are different from conditions. If you fulfill the conditions, you have also to fulfill the ethics. You should cherish hopes that God will accept your repentance.

These it is who may look forward to God’s grace: for God is much-forgiving, a dispenser of grace. (AL-Baqarah 2:218)

Despite Sins

Sometimes, hope is lost when one asks himself: how should I look forward to God’s grace after committing such sins and how is God going to accept my repentance?

This feeling will affect one’s hope in God’s mercy and eventually may lead him to a state of despair and hopelessness.

And who-other than those who have utterly lost their way-could ever abandon the hope of his Sustainer’s grace? (Al-Hijr 15:65)

In this connection, Ibn `Ata’illah says that, no matter how grave one’s sins are, they should not affect his hope in God’s mercy. If one repents sincerely to God, God, surely, will accept his repentance. The Prophet is reported to have said “One who has repented of a sin (sincerely) is like one who has never sinned at all.” (Ibn Majah)

Rest assured that if you offer a sincere repentance, God will accept it no matter how grave your sins are. These sins are nothing in God’s sight. God says in the Divine Hadith: “O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were you to come to Me with sins nearly as great as the earth, I would forgive you.” (At-Tirmidhi)

Therefore, hope should not be affected by the gravity of the sin. Rather, one should make a sincere intention to repent to Allah of the sins and look forward to His Mercy. God says in the divine hadith: “I am as My servant expects Me to be. So, let him think of Me as he wishes.” (Al-Bukhari and Muslim)

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The article is excerpted from “Some of Al-Hikam Al-Ataiyyah” (The Path to God: A Journey with Ibn `Ata’illah’s Words of Wisdom In the Light of the Quran, the Prophetic Tradition, and Universal Laws of God- By Dr. Jasser Auda

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Articles of Faith New Muslims

Tawakkul: The Third Stop of Your Spiritual Journey to God

By Dr. Jasser Auda

Relying on God (tawakkul) is one of the important Islamic concepts that may be misunderstood and therefore might lead to undesirable results. This misunderstanding might also lead to some forms of deviation and introducing innovations in religion. Likewise, it might result in a state of failure in both religious affairs and worldly affairs.

When you leave worldly affairs to unreliable people, neglect the means, or quit your work completely, you are deviating from the path of relying on God and practicing apathy (tawaakul) not relying on God (tawakkul).

Ibn `Ata’illah says: (Save yourself from worrying (tadbir). Somebody else already took care of your affairs for you.) What is meant by tadbir here?

Tadbir in Arabic means considering the results and outcomes of a certain action. Therefore, tadbir is closely connected with outcomes. In their turn, the outcomes are connected with the concept of relying on God. God says:

… so that they answered, “God is enough for us; and how excellent a guardian is He! (Aal `Imran 3:173)

Then, when you have decided upon a course of action, place your trust in God: for, verily, God loves those who place their trust in Him. (Aal `Imran 3:159)

In God, then, let the believers place their trust! (Aal `Imran 3:160)

Thus, the virtue of relying on God is mentioned and highly praised in many Qur’anic verses and what is mentioned frequently in the Qur’an is of profound significance and takes high priority.

There is a considerable difference between relying on God and worrying which is the same difference between the means and outcomes. By this I mean that there is a difference between work represented in striving to achieve the goals, exerting efforts and devoting time and the outcome of this work represented in events, figures, and results.

Your role is to strive and rely on God. You do not have to worry about the process of governing such affairs. It is God who governs everything. “And who is it that governs all that exists?” (Yunus 10:31) , this is a clear question raised in the Qur’an.

Take the Means, Leave the Outcomes to God

God governs all that exists. You have to take the means and leave the outcomes to God because taking the means and causes is part of relying on God. When the Prophet (peace be upon him) wanted to give an example of relying on God, he said: “If you had all relied on Allah as you should rely on Him, then He would have provided for you as He provides for the birds, who wake up hungry in the morning and return with full stomachs at dusk.”

You are like the bird. The bird does not stand on one branch of a tree all the time waiting for the grains. But it moves from one branch to another until it gets the grains. The bird has to do its best to get the grains, and providing the bird with the grains is God’s work.

Therefore, you should take the means and leave out the outcomes to God. Some Muslims- even those who are on the path to God- do not take the means, stay at the mosque all the time and ask people for food and clothes. They argue that governing things is not their task. Their argument is correct, but they have to rely on God and relying on God necessities having recourse to the means and the causes of achieving goals.

It is reported that a man used to stay at the mosque all the time arguing that he is devoting himself and his time to worship God. The Prophet asked about the one who takes care of him. The Prophet was told that the man’s brother takes care of him. The Prophet replied: “His brother is better than him.” `Umar ibn al-Khattab advised some people who stayed at the mosque and said “We are relying on God.” He said his common words: “The sky does not rain gold or silver.”

If one cannot attain success after having recourse to every necessary means, this is a proper situation to really rely on God. If the means you have taken fail you, you might say: O God, I have done my best and I left no stone unturned, what should I do? At this point, you are indeed putting your trust in God.

What is not conformable with relying on God is not to do anything or not to have recourse to every kind of means and causes of success. Some ignorant people ignore taking the necessary means intentionally. What is needed from you is to take all the means, and then rely on God.

Sometimes God might withhold form me the causes, the means and take from me my power so that I return to Him and rely on Him. This is a valuable God-given gift.

Relying on God is not inconsistent with what we call nowadays planning, making a feasibility study, studying the market, etc. All this is part of relying on God because by planning, organizing, studying, etc. we are having recourse to the means of success. If you are a trader, you have to make a feasibility study and do your calculations. If you lose, this is God’s decree. If you win, it is also God’s decree. You do not have to worry about the outcomes. To lose or to win, to succeed or to fail, is not your business.

Even in religious issues whether they have to do da`wah (Islamic call) issues, scientific issues, or worship issues, you do the thing and leave the rest to God. For example, you worship God by calling people to do good deeds but guiding those people is left to God. God says:

It is not for you (O Prophet) to make people follow the right path, since it is God (alone) who guides whom He wills. (Al-Baqarah 2:272)

Verily, you cannot guide aright everyone whom you love: but it is God who guides him that wills (to be guided); and He is fully aware of all who would let themselves be guided. (Al-Qasas 28:56)

Ibn `Ataillah says: (Save yourself from worrying. Somebody else already took care of your affairs for you.). What is meant by “somebody else”? Who provides you with the means of living? Who plans for your success? Who decides on the outcomes? It is God the Almighty. Therefore, if somebody else has done something for you, why you go and do it yourself?

This is a very simple rational issue. If there is a specialist in a certain field doing something for you, it is not proper to go and do it yourself. How about if the one who is taking care of this thing is God Himself!

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The article is excerpted from “Some of Al-Hikam Al-Ataiyyah” (The Path to God: A Journey with Ibn `Ata’illah’s Words of Wisdom In the Light of the Quran, the Prophetic Tradition, and Universal Laws of God- By Dr. Jasser Auda

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New Muslims Reflections

Reflection: The Fifth Stop of Your Spiritual Journey to God

By Dr. Jasser Auda

“Bury yourself in the land of anonymity. A seed that is never buried underground will never produce. There is nothing more beneficial to the heart than an isolation that allows it to enter a state of reflection.”

If we want to understand well the meaning of awe, hope, relying on God, and sincerity and want to turn this rational understanding to a heart feeling, then the way, as Ibn `Ata’illah suggests, is to reflect.

Reflection is a marvelous form of worship that pushes people in their path to God. It helps people achieve their spiritual goals. The Prophet (peace be upon him) said: “Reflection for one hour is better than worship for sixty years.”

This is because the one who spends his time reflecting on God, His creation, His universal laws, His religion, and His legislation, is really converting the mere rational information to sincere conditions and spiritual lights.

Verily, in the creation of the heavens and the earth, and in the succession of night and day, there are indeed messages for all who are endowed with insight, (and) who remember God when they stand, and when they sit, and when they lie down to sleep, and (thus) reflect on the creation of the heavens and the earth: “O our Sustainer! You have not created this without meaning and purpose. Limitless are You in Your glory! Keep us safe, then, from suffering through fire! (Aal `Imran 3:190-191)

Those who are endowed with insight reflect on the creation of the heavens and earth and on the day and the night based on the knowledge and information they know about the universe. Many people possess such information in their minds only without reaching their hearts.

On the other hand, those who reflect on the universe calling to their minds the Creator of the universe, or reflect on the heavens and the earth calling to their minds the Maker of the heavens and the earth, their reflection will eventually lead them to admit in their hearts “You have not created this without meaning and purpose.” Reflection will make them stand in awe of God, therefore they pray to God: “Keep us safe, then, from suffering through fire!”. Thus reflection has a significant influence on the heart. God says:

Only such as are endowed with (innate) knowledge stand (truly) in awe of God: (for they alone comprehend that). (Fatir 35:28)

True Isolation

In this word of wisdom Ibn `Ata’illah points to another concept that supports the concept of reflection that is of anonymity and isolation. This concept is one of the concepts that many people misunderstand and take them away from the true objectives of religion and the spirit of Islam.

By the Arabic word khumul, Ibn `Ata’illah does not mean laziness, however he means the state of obscurity from fame. This state is achieved when one isolates himself from people. This isolation is for a limited period, as isolation from the world for a long time without any kind of interaction is against the teachings of Islam. The Prophet is reported to have said: “There is no monasticism in Islam.”; “The Muslim who interacts with people and is patient when they harm him is better than a Muslim who doesn’t mingle and is not patient when people harm him.” (Al-Bayhaqi)

Therefore, a Muslim interacts with people, works, gets married, visits his relatives and his neighbors, enjoins good and forbids evil, befriend people, etc.

Then, what does Ibn `Ata’illah mean by “isolation”? Is there evidence in the prophetic tradition to support it? Or is it an innovation?

The clear origin of isolation, in addition to the Prophet’s isolation in the cave of Hira’ before and after the Revelation, is the Prophet’s staying in the mosque to worship God during the month of Ramadan and during other months.

Abu Hurairah (may Allah be pleased with him) reported that the Prophet used to perform I`tikaf (staying in the mosque to worship God) every year in the month of Ramadan for ten days, and when it was the year of his death, he stayed in the mosque for twenty days.

`A’isha (may Allah be pleased with her) reported that the Prophet used to perform i`tikaf in the last ten days of Ramadan until he died, then his wives continued to do i`tikaf after he died. She also reported that the Prophet performed i`tikaf for twenty days during the month of Shawwal.

Ibn `Ata’illah makes a connection between this prophetic tradition and a divine law which states that every plant or animal or even human being that is expected to grow and produce should be buried in the darkness and grow away from external factors.

Thus, a seed is planted in the darkness of the earth until its roots and branches begin to grow, then it splits the soil and comes to the surface. A fetus grows in the darkness of the mother’s womb until its organs and nerves are formed, then it comes to life.

Likewise, the heart and the mind grow through retreat in the mosque or through isolation from the creation until one gets into the state of spiritual and divine thoughts. When one reaches this state, he can travel from the world of the universe to the world of the Originator, from the word of the Creatures to the world of the Creator, from the world of the sings, rules and rituals to the world of meanings, wisdoms and objectives. How beneficial is this to the heart! How great is this isolation that takes one back to the purity of faith and the truthfulness of the connection with God!

Otherwise “a seed that is never buried underground will never produce”, as Ibn `Ata’illah says. This is a constant universal law that will never be changed.

Benefits of Temporary Isolation

Temporary isolation from the creation has other benefits. One benefit is that it helps one to avoid committing sins. This is because most sins are the result of mingling with people. He who is alone does not commit sins.

Another benefit of isolation is that it trains the servant to protect his tongue against its destructive vices. God says: “However, man is, above all else, always given to contention.” (Al-Kahf 18-54)

Isolation also trains the servant to purify his intention to God because he will not occupy himself with how people look at him and what they will say about him. Though showing off may find its way to one’s heart even if one is alone when one occupies himself with how people think about him.

Therefore, Ibn `Ata’illah says elsewhere: “Perhaps showing off in good works has entered upon you from where people do not see you.” At any rate, isolation involves a kind of training on how to make the intention purely for God and how to forget the people around you and how they think about it positively or negatively.

If the servant looks for what benefits his heart, he will make progress in his spiritual journey to God. Sometimes we forget the work of the heart and focus on the work of the organs. This hardens the heart and leads to forgetfulness, and puts some obstacles and difficulties in the course of one’s journey to God. However, temporary isolation from the people and reflection on God help one reach his destination quickly. There is nothing more beneficial to the heart than an isolation that allows it to enter a state of reflection.

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The article is excerpted from “Some of Al-Hikam Al-Ataiyyah” (The Path to God: A Journey with Ibn `Ata’illah’s Words of Wisdom In the Light of the Quran, the Prophetic Tradition, and Universal Laws of God- By Dr. Jasser Auda

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The Qur’an and Social Stability

The Qur'an and Social Stability

First of all, the Qur’an gives us the main objective of our existence.

 

When we talk about understanding the Qur’an, we talk about the Angels asking Allah in Surat Al-Baqarah: “Will You place upon it (the world) one who causes corruption therein and sheds blood… ?” (Al-Baqarah 2:30)

This is one of the jobs of the Qur’an: to make society civil. The opposite of spilling blood and oppression and sin is to live a civil life. So, one of the objectives of the Qur’an is a social-political reality of stability in society.

That’s why many of the great scholars, such as Ibn Taymiyah, Imam Ash-Shatibi, Sheikh `Abdullah ibn Bayyah, said that the entire Islamic legislative system came for the benefit of the servants of Allah; to make life good for us. That’s why Allah said in the Qur’an: “Those people who believe and do righteousness, We are going to give them a good life”. (An-Nahl 16:97)

Now specifically, we want to talk about how we should understand the Qur’an in the concept of our lives. What does the Qur’an do for us?

First of all, the Qur’an gives us the main objective of our existence. And those of you who studied philosophy and other similar disciplines, this is what people talk about all the time. Subhan Allah (Glory be to Allah), I went to the library the other day and you can find countless books on the purpose of human beings. Why are we here? What’s our purpose? What’s our cause?

Allah is Al-`Alim (the All Knowing), Al-Hakeem (the Most Wise) and whenever Allah mentions these attributes, He emphasizes that He is the One Who is Knowledgeable and He has wisdom in His knowledge. In one verse of the Qur’an Allah identified the purpose of humanity; the reason that we’re here, the objective of life. Allah said:

And I did not create the jinn and mankind except to worship Me. (Adh-Dhariyat 51:56)

Our purpose is `ibadah (worship); to worship Allah. In one verse! There’s no need for a long discourse on this. We have been created to worship.

Maybe in your classes, especially the classes that you’re taking in philosophy, you have some atheists and maybe someone would say to you: ‘Well, I don’t believe in this. I don’t believe that we’re here to be servants’.

Tell them: ‘Okay, don’t use the restroom. Don’t sleep. Don’t eat. Don’t get tired. Don’t pick your nose when nobody’s looking. Don’t blink your eyes’.

They’re going to tell you: ‘I can’t. I cannot do that’.

‘Yes, because you are the slave of something. You are enslaved’.

They’re going to say: ‘Oh, this is physics’.

’You can call it what you want to call it, man. We call it enslavement. Stephen Hawking calls it physics. But we call it `ibadah.’

Allah said everything is going to submit to Allah whether by choice or by force -force meaning in the physical realm of life, not in the intellectual realm:

And whoever is in the heavens and the earth makes obeisance to Allah only, willingly and unwillingly, and their shadows too at morn and eve. (Ar-Ra`d 13:15)

So the Qur’an identified the purpose of creation. And there are many logical arguments mentioned in the Qur’an as to why human beings have been created for this purpose.

We should know that in the Qur’an Allah made this `ibadah comprehensive when He said:

Say, ‘Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds’. (Al-An`am 6:162)

This is the purpose of our existence; to be the servants of Allah.

Why? Because if somebody is not the servant of Allah, what will they be? They will be the servant of something else.

I remember, subhan Allah, before I was Muslim I used to be a member of the Bloods and I came into a swap meet wearing all my red and stuff, with my boys. And we ran into these Muslim guys, you know with big turbans and beards, in Oklahoma of all places. So, I went to this brother and I said: ‘You, what’s up, man?’ (I don’t talk like that anymore, al-hamdulillah, thanks to Allah)

So, he responded to me and said: ‘Yeah, what’s up?’ And I was amazed, thinking, ‘This foreign cat can really speak English’. Little did I know that that guy was from Brooklyn, NY. He was an American. And subhan Allah he started giving me da`wah (call to Islam).

He said: ‘You see that money you have in your pocket from selling dime bags? You see that pager you have? You see that car you drive with the Dayton and the beats? You see these girls you’re trying to rap on? All of this is your ilah’.

I said to him: ’What’s an ilah?’

He said: ‘Your god’.

I said: ‘You’re right. You’re correct, this is my god’. At that time, if somebody scratched my car I’d put a cap in their…foot. If somebody tried to talk to my girl we were going to go outside. I said: ‘These are the emotions that should be attached to a deity’.

He said: ‘Exactly, and this is the message of Islam. To attach these emotions, as well as physical actions, to the one who deserves it. La ilaha illa Allah (there is no god but God)’.

So Islam identified this purpose in our lives for us. For thirteen years in Makkah, this was the message of the Qur’an: submission to and worship of the One Who deserves to be worshiped.

The other thing that we should know about the Qur’an is that it is comprehensive. And in university you’re going to be pounded with something called secularism, maybe directly or indirectly. But it will be implanted into your hard-drive. If you use anti-virus it will not work. You have to use the Qur’an and the Sunnah of the Prophet (peace be upon him).

This is our anti-virus system. When something comes in to us, and it doesn’t fit our understanding of the world around us, we apply the anti-virus system of the Qur’an. But if we’re not reading the Qur’an, if we’re not studying the Qur’an, if we’re not thinking about the Qur’an, it’s the same as if you leave your computer open without ever using anti-virus on it. What’s going to happen to your computer after six months? So, subhan Allah, how many of us for many years have not used the anti-virus system of the Qur’an? How many? There are so many of us.

Do we have a day-to-day relationship with the Qur’an? Do we have a monthly relationship with the Qur’an? Do we have a yearly relationship with the Qur’an? If not, we are going to be infected cognitively and eventually it will affect al-jawarih (the limbs).

Look at the Qur’an. You’re going to find penal law in the Qur’an. For example, Allah mentioned in the Qur’an that if somebody kills someone you have the right to blood money, or that they should also be killed according to the government system: “O you who believe! The law of equality is prescribed to you in cases of murder”. (2:178)

We have in the Qur’an inheritance (4:11). We have in the Qur’an charity (zakah). We have in the Qur’an family issues: for example, for our brothers, how did Allah order us to live with women? He said to live with women in a nice, nice way (4:19).

Even bringing up children is mentioned in the Qur’an. One page of Surat Luqman is dedicated to raising children. Allah says: “Oh you who believe, protect yourselves and your families from the hellfire…” (66:6).

Even fun is mentioned in the Qur’an. Allah said: “In the bounty of Allah and in His mercy – in that let them rejoice” (Yunus 10:58). Every aspect of life has been covered in the Qur’an, maybe not in specifics. Because the Qur’an does not deal with specifics, it deals with general principles.

Like, for example, the verse where Allah said to live with your wife nicely. Allah didn’t say: ’Buy her a Gucci handbag’. Allah didn’t say: ‘Bring her roses’. Allah didn’t say: ‘Bring her these clothes’. Why didn’t Allah specify?

Because not every woman is the same. Maybe some women don’t like roses (I haven’t met one yet!) Maybe some women don’t like Gucci (possibly). So Allah left it open with a general principle, ’Live with your families nicely’. Because niceness is wide, and everybody has their own things that they like. The Qur’an gave general principles, very rarely does it deal with specifics; it left the specifics to the Sunnah of the Prophet.

We see the Qur’an is comprehensive, it addresses the individual, it addresses the family, it addresses the social system (the society), it addresses the state, and it even addresses the nation. If you want to know how to build a nation, go to the story of Moses and you’ll find five periods in which a nation is built: that he took them from Egypt when they were nothing, then they went to the next phase. It’s interesting; Allah sent the older people to the desert for forty years to get them out of the way and then brought the youth in to bring out the nation. Then after a battle and struggle you had the birth of Bani Israel (Children of Israel).

Being a just leader is also mentioned in the Quran. Why do you think in the 18th chapter we see the story of Dhul Qarnayn (18:83-98)? Why, in many Muslim countries, do the presidents of those countries not want the quraa’ (those who recite Qur’an) to read these verses about Dhul Qarnayn?  Because it’s going to remind them about being just rulers.

Everything is addressed in the Qur’an. Allah says:

We have not neglected in the Book a thing. (Al-An`am 6:38)

Nothing has been left out of the Book of Allah. That’s why they used to say that the Sahabah (Companions of the Prophet), even if they lost the string on their camel, they would go to the Qur’an for the answer. Us, we have to wait until our professor comes and says: ‘Well, you know Abdul it looks like you’re going to get a D’. This is our relationship with the Qur’an.

Whereas the Companions of the Prophet, for the most minute, insignificant problems they would refer to the Qur’an. As Allah mentioned in Surat An-Nisaa’: “…return back to Allah and His Messenger…” (An-Nisaa’4:83)

So how can you return back to Allah, now? It’s by going to the Qur’an.

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Source: suhaibwebb.com

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