Wednesday, 7 February 2018

A Mujaddid And A Worthy Successor Of ibn Hanbal and Ibn Taimiya.

Audio Youtube Link - 

Shaikh Muhammad bin Abdul Wahab proved himself a Mujaddid of the first rank and a worthy successor of Imam Ahmad ibn Hanbal and Ibn Taimiya.

It must also be noted that his writings, his speeches, his actions and his call were all about the religion of Islam as practiced and preached by the Prophet (peace and blessings of Allah be upon him) himself, passed on from him to the Companions and their followers. This is the true Islam, the Islam of the Messenger (peace and blessings of Allah be upon him) himself. Ibn Abdul-Wahhaab did not deviate save possibly by human error that everyone is susceptible to from that true Islam even in the slightest of matters of practice or belief.

On the political realm, matters were also straying from the pattern originally established by the Prophet (peace and blessings of Allah be upon him) and his rightly-guided caliphs. From the time of Muawiyyah, the Umayyad dynasty was established, which in itself symbolized a break from the previous form of Islamic government. The Umayyads ruled from about 40 to 132 A.H. (658 to 750 C.E.). Afterwards, what could be termed “the official caliphate” lied in the hands of the Abbasids, who ruled from 750 to 1258 C.E. Obviously, during that lengthy period of time, their rule over some parts of the Islamic world was nominal at most. Of course, the momentous occasion that occurred during that time that shocked the entire Muslim world was the fall of Baghdad, the seat of the caliphate, at the hands of the Mongol hoards in 656 A.H. (1258 C.E.). This shock led to a form of conservatism that swept through the Muslim lands, leading in particular to the closing the door of ijtihaad (a topic that shall be discussed in some detail below). The next important seat of the caliphate was the Ottoman Empire, which was still a dominant but greatly weakened force by the time of ibn Abdul-Wahhaab. However, the “seats” of the caliphate did not prevent other smaller governments from appearing in various lands. Thus, along with Ottomans, during the time of ibn Abdul-Wahhaab, one finds the Shiite Saffavid dynasty in Persia and the Moghul Empire in India. Some say that the state of the Muslims began to steadily decline after the seventh century Hijri (after the fall of Baghdad). By the time of ibn Abdul-Wahhaab, Islam had reached its lowest state in history on a number of fronts. Politically speaking, the Ottoman Empire had lost much of its authority and prestige. Many areas had become semi-independent. Ignorance spread throughout the lands. Furthermore, the Europeans were becoming formidable opponents and were extracting great favours through pressure on the Sultans. Religious speaking, since the time of the Abbasids, when foreign “sciences” and philosophies were being translated into Arabic,the deviation from the pure Islamic teachings became greater and greater. The influence of Greek, Indian and Persian thought became greater, effecting the beliefs and practices of common Muslims. Hence, new schools of belief developed, heresies became widespreadand non-Islamic mystical practices began to hold sway. At the same time, the true fiqh schools became dormant 
and ineffective, as many scholars claimed that the door to ijtihaad had become closed.

One can get a glimpse of the state of affairs in Vassiliev’s words. Speaking about a time shortly after ibn Abdul-Wahhaab’s death about the state of affairs of Ottoman lands: “Since 1803 the Wahhabis had put all kinds of obstacles in the way of pilgrims from the Ottoman empire, particularly those from Syria and Egypt. The pilgrims were accompanied by musicians, playing tambourines, drums and other instruments [such as flutes]. Many pilgrims brought alcohol with them and it was not unusual to find groups of prostitutes in the caravans. All this could not fail to provoke the Wahhabis’ hostility because of its incompatibility with their religious and moral standards.” Later, he also commented, “According to Bazili, ‘the Wahhabis demanded not without reason that there should be no boys nor other beardless persons in the caravans.’” Further, Vassiliev writes about the reforms brought to Makkah as a result of its occupation by the followers of ibn Abdul-Wahhaab. The worship of local deities was replaced by the worship of Christian saints, which absorbed the earlier cults after an appropriate process of transformation. Islam [the author should have 
stated ‘Muslims’] followed the same route. The cult of saints in the Muslim world is chiefly of local, pre-Islamic origin; but the earlier idols and Christian saints 
were replaced by Islamic preachers, the Prophet’s Companions and prominent ulama [scholars]. The spread of the cult of saints was closely related to the activities of mystics. To attract wide numbers of believers, they ascribed to their saints the ability to perform miracles.

Muhammad ibn Abdul-Wahhaab referred to them as tawaagheet or false objects of worship. These deceased people were prayed to, sought forgiveness from and so forth. People would actually say things like, “O so and so, you know my sins, so please forgive me and have mercy on me.” People would sacrifice animals for them and believe that they could bring about harm or benefit. (Saint cults were very important and popular in the Ottoman Empire during the time of Muhammad ibn Abdul Wahhaab. Attempting to correct this evil practice was not a simple step. Vassiliev notes, “The Sunni ulama [scholars] also supported the worship of saints; everybody who opposed this ran the risk of being assassinated.

Muhammad ibn Abdul-Wahhaab once wrote, all praises be to Allah alone, I am not calling to a Sufi fiqh or theological school. Nor am I calling to any of the Imams that I greatly respect, such as ibn al-Qayyim, al-Dhahabi, ibn Katheer and others. Instead, I am calling to Allah alone, who has no partners, and I am calling to the Sunnah of the Messenger of Allah (peace and blessings of Allah be upon him) which he advised the first and the last of his nation to follow. And I hope that I never reject any truth that should come to me. In fact, I call to witness Allah, His angels and all of His creation that if any word of truth should come to me from him1 I should then accept it with a complete submission and I should completely discard any statement from my Imams that contradicts it save for [my Imam] the Messenger of Allah (peace and blessings of Allah be upon him) who only spoke the truth. “The obligation of following the Sunnah of the Messenger of Allah (peace and blessings of Allah be upon him) and avoiding innovations, even if they have become widespread among the majority of the masses.” On this point, ibn Abdul-Wahhaab is referring to the matters of a religious nature or, in other words, actions or beliefs that one claims brings a person closer to Allah, such as how one is to worship Allah, pray, fast and so 
forth. However, actions that are not of a “religious” nature and fall within what is permitted by the law are not considered heresies.

The proper belief in tauheed is comprised of three interrelated components: (1) The belief in Allah alone as the Lord and Creator of this and all creation (tauheed al-ruboobiyyah); (2) The belief in the absolute uniqueness of Allah’s names and attributes, wherein He doesnot share in any of the attributes of the created nor does any created being share in any of the attributes of the Divine (tauheed al-asmaa wa al-sifaat); (3) The belief in and practice of dedicating all acts of worship to Allah and Allah alone (tauheed al-uloohiyya or tauheed alibaadah). All three are essential to make a person a Muslim and a believer. All three were emphasized and taught by ibn Abdul-Wahhaab. “Say: If you (truly) love Allah, then follow me: Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful” (Aali-Imraan 31). Closely in association with the previous point comes the question of loyalty and disassociation. One cannot be a true Muslim until he believes in Allah alone as the only one worthy of worship and he denies all other forms of false worship. Thus, one must abandon polytheism (shirk). Indeed, one must also oppose and hate shirk and all those who stand for shirk, this should be a natural consequence of the love of Allah in one’s heart. Ibn Abdul-Wahhaab was well aware of the conditions that must be met before anyone could be declared a disbeliever. For him, the first thing that everyone must know or be taught is the true meaning of monotheism (tauheed). No one can be declared a disbeliever until tauheed is explained to him and then if, after that exposition, the person obstinately insists on following the deeds of polytheism (shirk) and disbelief (kufr). Ibn Abdul-Wahhaab stated, “We declare as disbelievers those who associate partners with Allah in His Godhood after the proofs of the falsehood of shirk have been made clear to him.” Also, no one can be declared a disbeliever simply on conjecture. Ibn Abdul Wahhaab stated, “Whoever outwardly shows [an attachment] to Islam and we suspect that he has negated Islam, we do not declare him a disbeliever based on that conjecture, as what is apparent is not over ridden by conjecture. Similarly, we do not declare as a disbeliever anyone from whom we do not know disbelief simply based on a negating factor that is mentioned about him that we have not verified.” Furthermore, no one can be declared a disbeliever except on those points that the Quran and Sunnah clearly declare to be disbelief. For example, the committing of a major sin, such as adultery, does not mean that a person has fallen into disbelief, as opposed to what the Khawarij and other extremist groups have believed. Thus ibn Abdul Wahhaab stated, “We do not declare any Muslim to be a disbeliever simply due to a sin he committed.” Finally, he would only declare people disbelievers on the basis of issues that were agreed upon among the scholars.

The pillars of Islam are five. The first of them are the two statements testifying to the faith. Then come the [remaining] four pillars. If one affirms them but does not perform them out of laziness, we, even if we should fight him over what he has done, do not declare him a disbeliever for leaving those acts. The scholars have differed over the disbelief of one who abandons those acts out of laziness, without rejecting them [as obligations]. And we do not declare anyone a disbeliever save based on what all the scholars agree upon, and that is the two testimonies of faith. “Whoever of you sees an evil must then change it with his hand. If he is not able to do so, then [he must change it] with his tongue. And if he is not able to do so, then [he must change it] with his heart. And that is the slightest [effect of] faith.” (Recorded by Muslim.) Since shirk and disbelief are the greatest of all possible evils, ibn Abdul-Wahhaab used the means that Allah had given him to remove the actual sources of such shirk. In his abridged version of Zaad al-Maad, ibn Abdul-Wahhaab recounts some of the important points related to masjid al dharaar, an “opposition mosque” set up by hypocrites during the time of the Prophet (peace and blessings of Allah be upon him) to take people away from the Prophet’s mosque. In the narration of ibn Hishaam, this mosque was demolished. Ibn Abdul Wahhaab then says that if such was the case with that mosque, “There is more of a right and obligation to do so with the sites of shirk. Similar should be done with bars, pubs and locations of evil.” In one of his letters, he also wrote, “It is not allowed for the places of shirk and false gods to remain even for one day if someone has the means to destroy them and bring them to an end. This is the ruling for the tombs built over the graves that are taken as idols worshipped besides Allah and the stones from which people seek blessings, make vows, kiss [and so forth]. It is not allowed for any of them to remain on the face of the earth when one has the power to remove them.”

A further aspect of ordering good and eradicating evil is what is known as jihad, the ultimate goal of which is truly nothing more than implementing the good and putting an end to evil. Muhammad ibn Abdul Wahhaab also moved up to this next level when the time was proper. Jihad and the taking or risking of lives is obviously not a light matter. It must be resorted to only when necessary and when the proper conditions are met. Although Muhammad ibn Abdul Wahhaab had been threatened and his life put at risk on a number of occasions, he never resorted to jihad until after moving to al Diriyyah and entering into the pact with Muhammad ibn Saud. Even then, he only resorted to it when the enemies of his call left him no other option but to fight and defend this noble mission. He himself stated, “We have not fought anyone to this day save in defense of life and honour. We have fought against those who have come against us into our land and they do not leave us be.” Furthermore, he would never fight until “the proof was established against” a people, that is, only after the falsehood of ascribing partnres to Allah (shirk) was conveyed to them and yet they insisted on following shirk and refusing true monotheism (tauheed). Thus, ibn Abdul Wahhaab wrote after mentioning some idolatrous practices. In summary, one can see that the salient and “revivalist” teachings of ibn Abdul-Wahhaab were truly not more than a return to the pure and unadulterated teachings of the Quran and Sunnah. 

However, of course, ibn Abdul-Wahhaab highlighted those matters that needed the greatest attention given his time and environment. He started with the most important issue: freeing one’s worship from the filth of shirk.

Friday, 7 October 2016

Signs Of Heart Disease

In The Name Of Allah, The Source Of Mercy, The Most Merciful.

Sleep Apnea
When your snoring is broken up by pauses in your breathing, your brain may not be getting enough oxygen. It will send signals to your blood vessels and heart to work harder to keep blood flow going. This raises your risk for high blood pressure, abnormal heart rhythms, strokes, and heart failure. Fortunately, sleep apnea is treatable.

Yellow-Orange Bumpy Rash
Extremely high triglyceride levels can make your skin break out around the knuckles of your fingers and toes and on your bottom. A lot of these fats in your blood may play a role in hardening your arteries, and high numbers are often related to other conditions that put you at risk for heart disease and strokes, too.

Poor Grip Strength
The strength of your hand may tell you something about the strength of your heart. Research suggests the ability to squeeze something well means a lower risk of heart disease. If it's hard for you to grasp an object, odds are higher that you have or could develop problems. (But improving your grip strength alone won't necessarily make your heart healthier.)

Dark Spot Under Nails
If you haven't banged or hurt your finger or toe recently, little dots of blood trapped under your nail could point to an infection in the lining of your heart or valves, called endocarditis. You can also get these blood specks when you have diabetes, and people with that condition are two to four times more likely to have heart disease and strokes.

Light-headedness is often a direct result of something wrong with your heart because it isn't pumping enough blood to your brain. Dizziness could be a symptom of an abnormal rhythm, called an arrhythmia. Heart failure, meaning the weakening of the muscle, can also make you unsteady. Feeling woozy is one of the many lesser-known symptoms of a heart attack, too.

Sexual Problems
Some troubles in the bedroom could mean you have heart disease and a greater risk for a heart attack or stroke. Men with erectile dysfunction may have circulation problems related to high blood pressure or narrow arteries from cholesterol buildup. These blood-flow problems can also lessen a woman’s libido and ability to enjoy sex.

Skin Colour Changes
Blue or gray fingers and toes could be from poor circulation of oxygen-rich blood, often due to a heart defect you were born with or narrowed or blocked blood vessels. A lacy, mottled, purple pattern shows up when bits of built-up cholesterol plaques break off, then get stuck in small blood vessels. You might get bloody splotches just under the skin on the inside of your hands and the soles of your feet when you have endocarditis.

Bleeding Gums
Experts don't totally understand the link between gum disease and heart disease. But studies suggest that bleeding, swollen, or tender gums may lead to trouble with your ticker. One theory is that bacteria from your gums gets into your bloodstream and sets off inflammation in your heart. Having gum disease, which can lead to tooth loss, may also raise your chances of a stroke.

Dark, Velvety Skin Patches
You may find these thick spots, called acanthosis nigricans, in skin folds and creases such as your neck, armpits, and groin when your body has trouble using the hormone insulin. The patches could have skin tags, too. If you aren't being treated for insulin resistance, metabolic syndrome, or type 2 diabetes, see your doctor for help controlling your blood sugar and protecting your heart.

Trouble Breathing
Feeling short of breath can be a symptom of heart failure, an abnormal heart rhythm, or a heart attack. Tell your doctor if you struggle to catch your breath after doing things that used to be easy for you, or if it's hard to breathe while lying down. Have chest pain, too? 

Swelling In Lower Legs
It happens when you stand or sit for a long time, and it's also common during pregnancy. Fluid build-up can also stem from heart failure and poor circulation in your legs. Swollen legs could be from a clot that's blocking the return of blood from your lower limbs to your heart. See your doctor right away if swelling comes on suddenly.

Don’t always chalk up it up to poor sleep. Heart failure can leave you tired and drained, because the muscle no longer pumps well enough to meet your body’s needs. Watch for other symptoms, such as coughing and swelling, too, since feeling wiped out and weak can be a warning sign of many different conditions, including anemia, cancer, or even depression.

Tuesday, 21 April 2015

Satan's Authority.

Allah lists out the points that constitute righteousness (Birr).

It is not righteousness that ye turn your faces to the East and the West; but righteous is he who believeth in Allah and the Last Day and the angels and the Scripture and the prophets; and giveth wealth, for love of Him, to kinsfolk and to orphans and the needy and the wayfarer and to those who ask, and to set slaves free; and observeth proper worship and payeth the poor-due. And those who keep their treaty when they make one, and the patient in tribulation and adversity and time of stress. Such are they who are sincere. Such are the God-fearing. (The Noble Quran 2:177)

To learn the true meaning of righteousness (Birr) we have to seek out all what we refer to as the connected Ayahs and then work out the message by using our Intellect (AQL). The Ayahs that describe Iblees who later on becomes an outcast is cursed by Allah, and where Shaithaan spells out his mission to lead mankind astray. In reading the Ayahs of the Quran it appears that there is only one Iblees, but there are many Shaithaans.

This probably means that all those who rebelled or rebel against Allah are referred to as ‘Shaithaans’ whether they are men or jinn. So it looks like Iblees from his exalted status as a Malaa’ikah has been cursed and demoted to the status of a Shaithaan. There is also indication that Iblees is the main Shaithaan and all others who are rebellious are referred to as Shaithaans especially because they get drawn in to being under his authority.

How would Shaithaan lead us astray or make us follow him?

This question is also answered by Allah. Remember Shaithaan can only do what Allah allows him. Allah is informing us of the strategies of Shaithaans.

And excite any of them whom thou canst with thy voice, and urge thy horse and foot against them, and be a partner in their wealth and children, and promise them. Satan promiseth them only to deceive. (The Noble Quran 17:64)

How do we recognise them?

Remember when we continue to read we find that Allah has given Shaithaan authority over those that get incited by his ‘callings’ So it is the Mukhlas or the ghibaadhies of Allah over whom Shaithaan has no SulTHaan or authority, but then we must remember that Shaithaan has authority over those who respond to his ‘callings’

Frightening isn’t it?

And the most frightening aspect of those under Shaithaans authority is that they would be entangled in an ever growing web of evil, but the victims would feel that they are really involved in careers of goodness. They would be utterly deceived in to believing that they are being virtuous in thought and deed.

So now, the most pressing question is, how do we recognise these schemes of Shaithaan?

Another way of trying to find out is to think ‘What is Shaithaans role?’ and ‘What would be the obstacles facing him?’ What would he do?

Shaithaan strategy

Let's look at how a military defense strategist would view.

Let's see how man is to seek guidance and then try to work out the crucial points in this flow, and figure out the crucial points at which Shaithaan would try to attack or sabotage.

Let's study the landscape.

Man arrives on Earth and lives here for a short period of time, maybe 60 to 80 years average. This period of time is for testing. There are basically a few paths that man can follow;

Look around him, excited by the many phenomena and processes that surround him, his needs have been created, controlled and sustained by some majestic and powerful being and realised that there has to be a purpose. So he devotes his life in searching for knowledge about God and also the purpose of life on earth and then desire that all these phenomena and processes work in his favour.

His life is spent in self-glorification which he seeks through desirable worldly materials and rising social status. He actually begins to believe that God is pleased with him and he also begins to believe that God is now working for him, in his favour.

For the seeker of the truth, God has sent down the Quran as a guidance. The seeker must seek guidance from the Quran and this guidance requires constant interaction with the Quran. The Quran instructs the seeker to use his ‘God given faculties’ in reading the Quran and to reflectively contemplate on the Ayahs of the Quran. For this reflective contemplation or ZIKR. God has bestowed man with many faculties or tools, which God describes as the Samgha or hearing, the Baswr or perceiving, the Af’idha or spiritual feeling, the Qalb or heart, the Swudhoor or chest and the AQL or intelligence.

The Quran also describes those who are distracted.

They would read all the Ayahs of Allah whether in the Quran or what is pointed out to us by the Quran, as material for their worldly advancement and self-glorification. They would wrongly use or misuse or even not use the faculties that God has bestowed them with for reflective contemplation or for the ZIKR of all the Ayahs of the Quran.

So the above points in brief is what would describe as the landscape.

So thinking as a military defense strategist, what should we anticipate Shaithaan to do?

Shaithaan has to stop or prevent man trying to work out as to what all the processes and systems working so wondrously around him are pointing out to him. Shaithaan has to make man think,

Of, all these wonderful systems and processes surrounding us, how can we utilise them, so all my desires are fulfilled. If my desires are being fulfilled it does not mean that God is pleased with me? It does not mean that God is favouring me?
The second (probably the most important point) is that Shaithaan would want to prevent man from processing the Ayahs of the Quran through his Samgha, Baswr, Af’idha, Qalb, Swudhoor and his AQL. Shaithaan would want man to read the Quran and then interpret it for worldly usage, because that is how Allah describes the losers.

If man reads the Quran and then processed the Ayahs through his faculties then he would benefit from the virtues of the Quran.

And We reveal of the Qur'an that which is a healing and a mercy for believers though it increase the evil-doers in naught save ruin. (The Noble Quran in 17:82)

The above Ayah Describes the benefits it provides to the Mu’min and the loss it confers on the Dhzalimeen or the unjust.

As we deduced in the earlier Ayahs, Allah confers authority to Shaithaan over those who are incited by his voice or his whisperings. The Quran also indicates that those under Shaithaans authority are both those from Mankind as well as the Jinn.

So, as a military defense strategist, We would think that not only would Shaithaan prevent man from processing the Ayahs of the Quran through his faculties, but he would marshal those under his authority to explain the Ayahs of the Quran to people in such a way that people would stop using their God given faculties for the Ayahs of the Quran and in fact would even begin to think that we should not use these faculties for this purpose.

Thinking as a military defense strategist we would also think how can Shaithaan and his troops do this?

It looks impossible. But then a good strategist does not dismiss potential ambush sites as ‘impossible’ He tries to ‘think out’ or even ‘out think’ the strategies of the enemy and is always alert watching out for the signs.

When Shaithaan has got man to work for desires, prevented man from processing the Ayahs of the Quran through the faculties God has given him, and then even got man to work under his authority to increase this type of thinking or mindset, then Shaithaan has to get man involved in evils which would make appear beautiful to man and make him think that he is being virtuous and that God is fully with him.

So Shaithaan gets this man to build on his wealth on his social status and as he keeps on climbing, man begins to now in turn marshal everything within his grasp and within his ownership to this evil empire that is growing around him.

In short Shaithaan would work in 3 steps

Step I - Incite man to work for his desires.

Step 2 - He would then bring them under his authority and marshal them as his forces and

Step 3 - He would then incite man to in turn marshal all his wealth and his children into the devious, speculative and ambitious plans that he now shares with Shaithaan.

Now is this not what Allah is describing to us through this very enlightening Ayahs?

In many other Ayahs of the Quran Allah describes to us the ploys of Shaithaan.

Why are we not reading these Ayahs and more important why are we not processing the instructions in these Ayahs through our faculties that Allah has blessed us with.

Why are we not reading and processing these Ayahs and also who are those people who are instructing us not to?

Revealing isn’t it?

So now, returning to the main point.

The Quran informs us that there are 2 ways of understanding Birr.

The first is what is read and preached and the second is what is understood by reading whilst using our AQL.

So now we are trying to understand Birr by reading the Ayah that describes Birr, and then processing the many points that are indicated to us through our AQL along with reading the many other connected Ayahs.

We are now trying to work out belief in the Aakhirah or the hereafter.

What the Quran is indicating to us is that if we read the Quran and the Ayahs or the Signs that the Quran is pointing out to us, by using our special faculties, especially our AQL, then we have to come to the conclusion, or the better word the conviction that there is a life hereafter. There is an Aakhirah and everything we see in this world should be pointing out to us this Aakhirah or the Yauwmil Aakhirah.

As far as we can discern, all this evidence or these Ayahs that point out to Aakhirah or the Yauwmil Aakhirah can be classed in to many categories, however we shall discuss just 3 of these categories;

In other words by looking at all the amazing systems and processes surrounding us and then by reading the and looking at what the Ayahs point out to us whilst processing this information through our faculties, we should be convinced that there is a life after death or an Aakhirah and therefore there has to be a day of judgement (Yauwmil Aakhirah).

Classifying all these ‘observed’ and ‘Quran' pointed out evidence in to 3 broad categories.

Category 1 and its evidence;

We look around the world and observe the many wonderful and amazing systems and processes working for our benefit and realise that all this cannot come together without some great and majestic power and magnificent design. Everything is synchronised everything works in concert and everything works for our benefit. So there has to be a planner, a designer, a creator, an evolver, a sustainer and so on and so on.

This has to be God.

But then with this realisation asks many questions;

We cannot see or interact with God in a perceptible manner, in a manner that satisfies us.

Why is that?

If God has planned, designed, created and is sustaining all these amazing countless systems and processes, then there has to be purpose.

What is that purpose?

Whilst grappling with all these questions the realisation also dawns on us that

'Yes we are going to see God’ or ‘Yes, we are going to be in His presence and we are going to see the fulfillment of the objectives or the purpose of all this creation, the systems and the processes that surround us’

Then the realisation also dawns on us, that we too are part of that purpose in fact it appears that we are at the very centre of that purpose and also that that purpose has to be fulfilled whilst we are alive on Planet Earth. That purpose or the purpose of our lives cannot be accomplished after our death.

So Yauwmil Aakhirah is the day on which we realise as to whether we have accomplished the purpose of our lives and remember that by the time we reach the Aakhirah our lives would be over.

The Aakhirah is our hereafter or our life after death.

So the evidence and study of this evidence and the conclusions we reach is what we would refer to as Category 1.

Category 2 and its evidence;

The evidence and the processing of evidence from this category require more intense thinking than for the earlier category. Let's call it more intense because now we have to deeply engage all our God bestowed faculties contemplating as to what the message really is.

We read an Ayahs from the Quran about what happened to Iblees. we also read an Ayahs from the Quran about what Shaithaan (formerly Iblees) takes on as his role, and Allah gives him the OK, he now has authority over those who respond to his incitement or enticement.

Allah provides us with many Ayahs that help us identify the schemes of Shaithaan and to keep away from them. When we begin to contemplate on what Shaithaan is doing and we try to identify and recognise his traps and his network on earth, our thoughts go through many thought grappling processes.

Suddenly we realise that Shaithaan is beautifying our evils.

Now that is a big clue.

What would be the beauty in a deed?

Finally it comes down to virtue.

The more virtuous we think a deed is the more beautiful it appears to us.

So we begin to think ‘What are those deeds that we are performing that we think are full of virtues?

And then we begin to realise. Now ‘that’ realisation puts our mind in to huge turmoil. It takes quite a few months to sort out these thoughts and for the mind to settle. Now we realise that all this time what we were thinking virtuous, was really evil. Evil garbed in virtue!

The logic behind this reasoning process would all be based from the Ayahs of the Quran. We keep on reading and re reading the Ayahs of the Quran. We keep on checking and re checking the meanings to these Ayahs. We check through so many translations and web sites that explain the grammatical nuances of each word. And then step by step our vision, the ability to discern evil that is disguised as good becomes clearer.

So many things that we thought were virtuous is actually seeped in evil. Then it follows that many things that we thought were offensive or not what Allah wants, is what we now realise is the real virtue. People do not like what we are doing and what we are trying to explain to them. This takes us by surprise. Because we think that people would be interested in this insight. But then when we try to explain, people give us answers that immediately remind us of the retorts that Allah explains to us, through the Ayats of the Quran and these retorts, though taking us by surprise actually strengthens our beliefs and our perception of what is actually good and evil.

It is a contrast of emotions

On one hand we are not happy that people are not wanting to see what we are showing them, and on the other hand their rejection gives us that elation that the Ayahs in the Quran are making more sense. That emotion is really very reassuring.

Then we begin to think that there are so many people generating so much evil, immersed in so much evil and apparently they are being rewarded with material wealth and status in society. Then we begin to think that those few who avoid this environment of sin and are trying to seek out the message in the Ayahs of the Quran, they are being humiliated and are not even having access to the material wealth of the world and then we begin to realise the wisdom of all this. There is great wisdom behind this amazing setting which Allah has arranged. And when we realise, ‘Allah is most just’

There has to be justice

Then we realize that all of us are going to be tried in a great Court and that Court would be the Day of Judgment. This is how we are convinced about the Aakhirah, through learning about Shaithaan and then detecting his schemes and then wondering at how so many people are caught in Shaithaans trap and then realising that those sins they are now engulfed in has to have its reckoning, and that reckoning would herald in the Aakhirah or the hereafter.

Category 3 and its evidence

This is again the evidence collected by a curious thinking mind. We see the world, we see all its amazing phenomena and processes and then we realise that everything in this world is temporary, speculative and delusional. Everything simply everything!
It is at this stage that we begin to try and find things that are not temporary, speculative and delusional and that leads us to seek GOD.

Then we begin to realise if everything surrounding us is temporary, speculative and delusional then there has to be a world or a life where everything is permanent, everything is orderly to an extent that there is no speculation or deception and then we begin to think then that world is where we are going to after our death.

So how would that world be?

Why are spending limited time in this temporary, speculative and delusional world?

There has to be a purpose and then this conviction of the truth of the hereafter or Aakhirah keeps on getting strengthened. This would be the brief introduction to what we have termed ‘Category 3 and its evidence’ 

Wednesday, 14 May 2014

Belief and Behaviour, an Astute Observation

"Our belief reflects our behaviour and vice versa. As we think in our heart so are we" . Not only we embraces the whole of a man‘s being, but is so comprehensive as to reach out to every condition and circumstance of our life. We literally behave as we believe, and our faith being the complete sum of all our behaviours. As the plant springs from and could not be without the seed, so every act of a Human being springs from the hidden seeds of faith, and could not have appeared without them. This applies equally to those acts called "spontaneous" and "unpremeditated" as to those, which are deliberately executed. Act is the blossom of our faith, and joy and suffering are its fruits; thus does Human beings garner in the sweet and bitter fruitage of their own husbandry. Thought in the mind hath made us, What we are by thought was wrought and built. If a our mind that has evil thoughts and causes pain and sufferings in life. If one endure in purity of faith, joy follows us as our own shadow.

Man is made or unmade by himself; in the armoury of thought he forges the weapons by which he destroys himself; he also fashions the tools with which he builds for himself heavenly mansions of joy and strength and peace. By the right choice and true application of thought, man seeks to the Divine guidance; by the abuse and wrong application of thought, he descends below the level of the beast. Between these two extremes are all the grades of character. Of all the beautiful truths pertaining to the soul which have been restored and brought to light in this age, none is more gladdening or fruitful of Divine promise and confidence than this. Man is the master of thought, the moulder of character, the maker and shaper of condition and environment. As a being of Power, Intelligence, and Love and the master of his own thoughts, he holds the key to every situation contains within himself that transforming and the regenerative agency by which he may make himself what he wills.

Man is always the master, even in his weaker and most abandoned state; but in his weakness and degradation he is the foolish master who misgoverns his "household." When he begins to reflect upon his condition, and applies the Islamic Shariah diligently, for the Law upon which his being is established, he then becomes the wise master, directing his energies with intelligence, and fashioning his thoughts to fruitful issues. Such is the conscious master. Thus he can become by discovering within himself the laws of thought which is totally a matter of application, self analysis and experience.

Only by searching and mining gold and diamonds are found and man can find every truth connected with his being, if he will dig deep into the mine of his soul; and that he is the maker of his character, the moulder of his life, and the builder of his future. He may unerringly prove; if he will, watch, control and alter his thoughts, tracing their effects upon himself, upon others, and upon his life and circumstances, linking cause and effect by patient practice and investigation, and utilising his every experience, even to the most trivial, everyday occurrence, as a means of obtaining that knowledge of himself which is Understanding, Wisdom and Power. In this direction, as in no other, is the law absolute that "He that seeks finds and to him that knocks it shall be opened;" for only by patience, prayer, and ceaseless supplicaion to his Creator, he enters the door of Jannah. (Paradise)

Tuesday, 10 January 2012

The Islamic Shariah


The law plays a central role in Islam and yet, the law is also the least understood aspect of the Islamic faith by Muslims and non-Muslims alike. Some even go as far as thinking that a Muslim who believes in Shariah law is by definition a fanatic or fundamentalist. Yet to accuse every Muslim who believes in Islamic law of fanaticism is akin to accusing every Jew who believes in Rabbinic or Talmudic law to be a fanatic as well. The truth is that so much hinges on the particular conception that one has of Islamic law and the interpretation that one follows.

Islamic law is derived from two distinct sources: the Noble Quran and the traditions of the Prophet Muhammed (pbuh) (known as the Hadith and Sunnah). Traditions purporting to quote the Prophet (pbuh) verbatim are known as Hadith. The Sunnah, however, is a broader term; it refers to the Hadith as well as to narratives purporting to describe the conduct of the Prophet (pbuh) and his companions in a variety of settings and contexts.

In Islam, the Noble Quran occupies a unique and singular status as the literal word of Allah transmitted by the Angel Gabriel to the Prophet Muhammed (pbuh). The Prophet Muhammed (pbuh) did nothing more than communicate word for word God's revelation and Muslims preserved the text and transmitted it in its original form and language to subsequent generations. Muslims believe that Allah warranted and promised to guard the text of the Noble Quran from any possible alterations, revisions, deletions, or redaction, and therefore, while Muslims may disagree about the meaning and import of the revelation, there is a broad consensus among Muslims on the integrity of the text. At times the Noble Quran addresses itself to the Prophet (pbuh), specifically, but on other occasions the Noble Quran speaks to all Muslims or to humanity at large. In different contexts, the Noble Quran will address Jews or Christians or the polytheists. After the Noble Quran, most Muslims consider the Sunnah of the Prophet (pbuh) as the second most authoritative source of Islam. Although the Noble Quran and Sunnah are considered the two primary sources of Islamic theology and law, there are material differences between them.

The Noble Quran is primarily concerned with ethics and morality; the Sunnah, however, contains everything ranging from enunciation of moral principles, to detailed prescriptions on various matters of personal and social conduct, to mythology and historical narratives. Not all of the Sunnah can easily translate into a set of straightforward normative commands, and therefore, Muslim jurists argued that parts of the Sunnah are intended as legislative and binding, while other parts are simply descriptive and for the most part, not binding. Most importantly, the huge body of literature that embodies the Sunnah is complex and generally inaccessible to the lay person. In order to systematically and comprehensively analyse what the Sunnah, as a whole, has to say on a particular topic requires a considerable amount of technical knowledge and training. In part, this is due to the fact that the Sunnah literature reflects a rather wide array of conflicting and competing ideological orientations and outlooks that exist in tension with each other. Selective and non-systematic approaches to the Sunnah produce determinations that are extremely imbalanced and that are highly skewed in favour of a particular ideological orientation or another. And yet, such selective and imbalanced treatments of the Sunnah are commonplace in the contemporary Muslim world. Nevertheless, it is important to note that many of the basic rituals of Islam were derived from the Sunnah traditions. In addition, the Sunnah helps in contextualising the Quranic revelation, and also in understanding the historical framework and role of the Islamic message. Consequently, it is not possible to simply ignore this formidable oral tradition, or focus exclusively on the Noble Quran, without doing serious damage to the structure of the Islamic religion as a whole.

When the Noble Quran and Sunnah are considered together, they tell a complex story. They can be a source of profound intellectual and moral guidance and empowerment. However the opposite is also true: if approached with the wrong intellectual and moral commitments, or even if approached from within a hedonistic and non-committal moral framework, they could contribute to a process of ethical and intellectual stagnation, if not deterioration and putrefaction. For instance, the Sunnah contains a large number of traditions that could be very empowering to women, but it also contains an equally large number of traditions that are demeaning and deprecating towards women. To engage the Sunnah on this subject, analyse it systematically, interpret it consistently with the Noble Quran, and to read it in such a fashion that would promote, and not undermine, the ethical objectives of Islam calls for a well informed and sagaciously balanced intellectual and moral outlook.

Other than the Noble Quran and the traditions of the Prophet, (pbuh) there were various methodologies used by jurists for producing legal rulings. Jurists used rule by analogy and principles such as equity and public interest in order to make the law responsive to changing circumstances and conditions.

Importantly, what is called Islamic law is not contained in a single or few books. Islamic law is found in an enormous corpus of volumes that document the rulings and opinions of jurists over the span of many centuries. At one time, there were 130 schools of legal thought in the Islamic civilisation but most of them became extinct for a variety of reasons. On any point of law, one will find many conflicting opinions about what the law of Allah requires or mandates. The Islamic legal tradition is expressed in works that deal with jurisprudential theory and legal maxims, legal opinions (fatawa), adjudications in actual cases, and encyclopaedic volumes that note down the positive rulings of law (ahkam). Islamic law covers a broad array of topics ranging from ritual practice to criminal law, personal status and family law, commercial and transactional law, international law, and constitutional law.

The question is: How does this substantial body of jurisprudence relate to Divinity or to God's law? In what way can this tradition of juristic disputations, judgements, and opinions claim to be sacred or Divine law?

These questions bring us to a crucial distinction that is central to the very logic of Islamic law. What is customarily referred to as Islamic law is actually separated into two distinct categories: Shariah and fiqh. Shariah is the eternal, immutable, and unchanging law, or Way of truth and justice, as it exists in the mind of God. In essence, Shariah is the ideal law as it ought to be in the Divine realm, and as such it is by definition unknown to human beings on this earth. Thus human beings must strive and struggle to realise Shariah law to the best of their abilities. In contrast, fiqh is the human law it is the human attempt to reach and fulfill the eternal law as it exists in God's mind. Fiqh, unlike Shariah, is not eternal, immutable, or unchanging. By definition, fiqh is human and therefore, subject to error, alterable, and contingent.

The moral and ethical objectives of the  Noble Quran play a central and pivotal role in the process of legal analysis. The point of the legal analysis is not to unthinkingly and blindly implement a set of technical rules, but to seek after the ultimate objectives of the Noble Quran. All Quranic laws reinforce and promote moral and ethical objectives, such as racial and ethnic equality, freedom from compulsion in the conduct of human affairs, freedom of conscience, or the right of women to own property, and it is the duty of Muslims to apply themselves intellectually in order to comprehend and fulfill these objectives. These moral objectives are related to the obligation to seek Godliness in oneself and in society. The specific rulings of the Noble Quran came in response to particular problems that confronted the Muslim community at the time of the Prophet. (pbuh) The particular and specific rules set out in the Noble Quran are not objectives in themselves. These rulings are contingent on particular historical circumstances that might or might not exist in the modern age. At the time these rulings were revealed they were sought to achieve particular moral objectives such as justice, equity, equality, mercy, compassion, benevolence, and so on. Therefore, it is imperative that Muslims study the moral objectives of the Noble Quran, and treat the specific rulings as demonstrative examples of how Muslims should attempt to realise and achieve the Quranic morality in their lives.

At the most basic and fundamental level, what is Shariah for, and what does it aim to do? What are the ultimate objectives of the Shariah (the eternal law as it exists in God's mind)? Historically, legal schools of thought disagreed on many issues, but they agreed on the response to these questions. According to all the jurisprudential schools the purpose of the Shariah is to serve the best interests of human beings (tahqiq masalih al-ibad). Put differently, the objective of the law is not to apply technicalities regardless of their consequences, but to achieve the ultimate moral and ethical objectives that represent the essence of Godliness on this earth.