strongly feel that Boko Harams who are doing evil and injustice should be punished
by Allah Almighty immediately. Almost every Muslim wants the perpetrator of
injustice like to be taught a lesson. Though we know the numerous cases where
Allah does justice at once in this life, we also see that many perpetrators escape
punishment and seem to go on enjoying their lives. One may ask a question why
Allah Almighty lets such cases happen. The answer lies in understanding the
purpose and reality of this worldly life.
to Islamic belief, the final justice will be meted out on the Day of Judgment,
the holy Quran says:
Allah out of His Divine wisdom may choose to punish certain evil acts in this
world and in some cases, He may give the perpetrators respite until the Day of
Judgement when all accounts will be fully settled.
had Allah seized people (instantly) for their injustice, He would not have left
any living being (on the surface of the earth). But He grants them respite till
an appointed term. When their fixed time arrives, then they can neither
advance, nor hold it back for a single moment” (16:61)
soul is going to taste death. And your full recompense will be paid back only
on the Day of Resurrection. So, whoever will be saved from Hell and admitted to
Paradise will be truly successful. And the worldly life is nothing but illusory
Muhammad Yunus saheb,
have already endorsed your referenced article, showing my courage. Please go
through the comment section of your scholarly article.
I am repeating that comment:
sign of far-farsightedness I have traced in this article is a better solution
to decrease the burden of moderate Muslims in a bid to save Islam from
terrorists. Thanks Mr Muhammad Yunus for saying “it may be a fitting response
to declare the al-Qaida, Talibans, al Shabab, Boko Haram and others, including
lone terrorists who justify killing of innocent men, women and children in
terror attacks and suicide bombing as apostates and renegades of Islam and
refer to them as Terrorist Apostate of
Islam rather than Islamic terrorists”.
"Many influential Islamic scholars believe that women would contribute more to a thriving society, only if they were educated. They would teach and train their children better than fathers, playing a pivotal role in developing a prosperous family life, hence a prosperous society.
Thanks! Sufi writers on wahdat al-wujud are entitled to use what is called "poetic license". They do no harm.
The debate on wahdat al-wujud is in essence an attempt to define and describe something that is unknown and unknowable. Such discussions are not harmful but at the same time they are not very useful.
Sufis and yogis do attain an altered state of consciousness which they interpret as being united with God. Such an oceanic feeling may be physiological rather than spiritual. Whirling dervishes can attain it through a stimulation of the inner ear produced by whirling. It can also be achieved with some drugs such as LSD.
While belief in wahdat al-wujud is not part of Islam, it is not antithetical to Islam. Muslims are monotheists, not monists.
"Unity of Being" (Wahdat al-Wujud)? Does it Conform in Any Way to the
Teachings of Islam?"
December 2005 08:48
(literally, oneness or unity of being) is a teaching mostly spoken of in
connection with mystics and Sufis. Although the phrase refers to a subjective
state or direct, inward experience attained by Sufis, it has also been
understood and discussed as a philosophical concept and, as such, interpreted
in different ways. Some have even considered it practically indistinguishable
from wahdat al-mawjud (the oneness or unity of existents), a philosophy known
in the West by the name monism.
As with much
else, wahdat al-wujud has reached us with excesses and extremes in the use and
understanding of it. In some cases because of lack of suitable words to express
the experience to which it alludes; in others because of inadequacies in the
manner in which the phrase has been applied to the ordinary, visible reality of
this world; in yet others because it inclines to a line of thought very like
another philosophical doctrine, namely pantheism—the phrase wahdat al-wujud
which, strictly speaking, can only be referred to God Himself, has been conceived
and interpreted in diverse ways and led to a variety of unsound speculations
Those who uphold
the teaching of wahdat al-wujud distinguish three modes of tawhid (oneness):
al-af'al (oneness or unity of the Agent): Meaning that, of every act, the sole
and only, the absolute, Agent is God. It follows from this view that there is
no need to look for any cause for whatever exists or happens in the universe;
everything everywhere is directly the work of God. (Since we dealt with the
issue of kasb (the performance or doing of acts) and khalq(the createdness of
acts), matters pertaining to kalam (theology), in the questions related to
destiny, we shall not repeat that discussion here.) Those who argue for tawhid
al-af'al cite the following verses to support their view:
But God has
created you and what you do. (Saffat 37:96) . . . All is from God . . . (Nisa
al-sifat (oneness or unity of the Subject): Meaning that of all predicates the
sole and only Subject is God. According to this view, all volition, all forces
and powers, all knowledge and faculties, belong to God only; they are an
intelligible expression, or a work, or a realized state of Him.
al-dhat (also, tawhid al-wujud) (oneness or unity of Essence or of Being):
Meaning that in essence all existence is One; and everything visible or
knowable around us, other than Him, is a manifestation and disclosure of Him in
There is much to
say and dispute about here, from the modes of tawhid to the subtle nuances
between manifestation and disclosure. However, since the question asked here
concerns only the third mode of tawhid, we will only dwell upon the tawhid
al-dhat (oneness or unity of Essence or Being).
Given that such
a view of tawhid, as noted above, is the result of an inward state or direct,
inward experience (dhawq), many scholars do not consider the subject amenable
to rational discussion.
In fact, when
existents and events are not referred ultimately to God and His Names, it is
impossible to explain them fully. That is acknowledged by all people of sound
learning who reflect seriously and pursue their reflections fully. There is
considerable similarity between the understanding of tawhid of those who use
rational methods of inquiry, and those who follow the disciplines of Sufism.
Sa'd al-Din Taftazani, in his Sharh al-Maqasid (Explanation of Purposes),
distinguishes two groups among those who argue wahdat al-wujud, of whom one he
assesses to be within the bounds of the ahl al-Sunna, i.e. orthodox: there is
no dispute about or with this group.
Taftazani, the two groups are the sufiyya and mutasawwifa. The former hold to
the plurality in wujud as is in mawjud, in essential being as in existence.
However, when the Sufi reaches God, he is immersed in the ocean of 'irfan
(perception, direct knowing); he experiences fana', the perishing or loss of
the self in God and of his attributes in God's attributes. As a result of this
mystical experience, he believes that nothing exists other than God; he regards
himself as the focus (mikhraq) of all manifestation (tajalli) of the Divine
Attributes: this is the state the Sufis call fana' fi l-tawhid or perishing
into the Oneness. Unable at this point to understand the reality of the
situation, the Sufis may exclaim in ecstatic utterances a condition of
in-dwelling (hulul) in God or of "union" (ittihad) with God.
some Sufis, such an understanding of tawhid is the result of that stage or
degree of union with God (maqam al-jam). But this is firstly a matter of
'irfan, and then a matter of experience or tasting (dhawq). In this degree,
attributing real existence to things could not but be contradictory to the
Sufis' visions (mushahadat). That is why, to acknowledgeasbab (causes) in that
state would be, in a sense, to acknowledge an associate with God (i.e. to do
shirk). On the other hand, to deny the asbab without really attaining such a degree
of consciousness, without really experiencing it fully, is hypocrisy and a
merely theoretical assertion. Therefore, one who denies union (jam') is
considered 'irfan-less (unknowing, unperceiving) and one who denies the
difference between God and humankind (farq) which the Sufi overcomes in the
experience of jam' is considered far away from the secrets of servanthood to
God. The mature person is one who comfortably accepts both farq and jam', each
in its necessary place.
The second group
comprise those who argue an absolute wahdat al-wujud. For them Being is One,
which is nothing other than God. The multiplicity of the visible is only
imaginary or illusory.
al-wujud is for the sufiyya a matter of affective state (hal) or direct
experience (dhawq), the mutasawwifa seem to hold to it as an established
conviction and philosophy. In fact, not a few theologians have shared that
conviction. Some of them, such as Jalal al-Din Dawwani, have defended it
vigorously. However, the general consensus of ahl al-Sunna scholars is that the
(separate) reality of things in the world is thabit (securely established).
Sabri in his Mawqif al-'aql (The Station of Reason) indicates that the concept
of wujud al-haqq (unity or oneness of reality) is behind that of wahdat
al-wujud. But, as is known and accepted by scholars and theologians, wujud is
an addition to mahiyya (quiddity); this is so both in that which is wujub
(necessary) and that which is mumkin (possible). However, Imam al-Ash'ari held
the opposite, namely that wujud is the same as mahiyya both in wujub and
mumkin. While the Philosophers agree with al-Ash'ari in regard to wujub, they
side with theologians in regard to mumkin. Since the schools of al-Ash'ari and
the Philosophers consider wujud to be ultimately from God Himself and from His
Being (Wujud), they accord a derivative, relative wujud to everything and see
all existence as ultimately from One, God Himself.
In fact, whether
the Being of God or His Attributes are the same as or other than God in Himself
is a matter which has long been discussed. Some people, including very great
scholars of Islam, considerwujud al-Bari' (oneness or unity of the Author) as
the same as the Divine Being in Himself. To conclude from this that these people
affirm the teaching of wahdat al-wujud and even of wahdat al-mawjud (monism)
may lead one to claim that they are in error (dalala)—but that is a charge of
such moment that we should not wish to bear the responsibility of it.
Dawwani, in his Risalat al-Dawwani, remarked that the being of the Real
(al-Haqq) is the same as His Essence (Dhat) and that there is no real being or
existent other than Dhat al-Haqq; and that since wujud is wujud (since
"being" is precisely that which "is"), it cannot but be the
being of the Real, wujud al-Haqq. That entails that the being of all existents
is not real but itibari (derivative, relative). Dawwani goes a step further and
observes that it is impossible to consider the creation as comprising existents
that are independently, fully existent (mustaqil) both in their being (wujud)
and in their outward manifestness: "Regarding wujud, it is impossible to
attribute [independent] existence to 'alam (the universe); it is impossible for
anything to exist in itself. Regarding outward manifestness, it is impossible
to attribute an independent existence to mumkinat, because a thing can only be
manifest relatively to the Real Being, to the Wujud who is al-Haqq (the Real).
No actual existent (mustaqil haqiqa) has its real being except in relation to
Real Being, its being depends upon His Being—on that dependence it can be said
to exist. Therefore, we should not consider entities that we know to be
conjectural (wahm) and imaginary (khayal) as actually existent (mawjud)."
goes still further and insists that what is visible in the universe is a
manifestation and reflection, it is never a mawjud (existent), not even
derivatively. God constantly and continually manifests Himself and the universe
is constantly and continually renewed. These manifestations succeed one other
and the universe constantly and continually goes back and forth between
existence and non-existence because of these consecutive manifestations. These
manifestations succeed one another so rapidly that no interval or gap is
perceived in the continuous hierarchy of beings.
al-Din al-Rumi shares the same views and expresses them in a colorful way:
"O Soul of our souls! Who are we that dare to attribute existence to
themselves? (in comparison to You, what or who are we that dare to make such a
claim.) We are a large number of nothing. Our existences are nothing, either.
As to You, You are the Wujud al-Mutlaq, who exhibits all the fani' (the
transient, perishable entities) on a mirror in which everything is going to
appear. Each of us is a lion, but one that is not real—one such as might be
embroidered on a flag is moved by the blowing wind. Its movements are seen in
the movements of the flag but the wind that moves them is not seen—may that
Unseen never withhold His blessings from us! Our existence is bestowed by You
and we are Your creation only. You made non-existence taste the flavor of
existence, and made it in eternity Your enraptured (lover)." Such a view
which holds everything to be the manifestation of al-Haqq cannot attribute
being to anything. While Rumi considers that the universe does have being, that
it exists, it does so figuratively (majazi) and because of its being a
manifestation of al-Haqq.
Yet there is a
multiplicity and variety in the visible world. Some Sufis, as we have just
noted, consider this multiplicity and variety as manifestation of al-Haqq and
explain it as dependent upon the skills (istidat) of the mirrors; and they hold
that such a view is not contrary or harmful to the unity of Divine Being.
al-Baghdadi conveys the same view in his well-known remark: "The water
takes on the color of the cup." True or Real Being is One. Just as the
Light is One, for all that it illumines—all creatures are reflections and
ripple-waves of this Light. Just as rain droplets, which appear in different
forms, as water, ice and vapor, are different states of one substance.
Similarly, things and events, which flow by and are differently manifest, are
the manifestations of the same Reality.
Unlike the early
Sufis whose views lead to a sound belief in tawhid, those of the mutasawwifa
group who treat wahdat al-wujud in a philosophical way have not been able to
stay clear of expressions and utterances which incline to hulul and ittihad. In
fact, when they expand on the subject scientifically and philosophically, they
cannot be thought free from such a consequence. Indeed, they even seek evidence
for their position in verses of the Qur'an and the hadiths of the Prophet,
peace and blessings be upon him.
The verses are:
It is not you
who slew; it was God. When you threw (a handful of dust), it was not your act,
but God's . . . (Anfal 8:17)
Verily those who
plight their fealty to you do no less than plight their fealty to God . . .
It was We who
created man, and We know what dark suggestions his soul makes to him: for We
are nearer to him than his jugular vein. (Qaf 50:17)
The hadiths are:
All-Mighty says, "O man! I was ill, but you didn't visit me." Man
says, "My Lord! You are the Lord of all the realms, how can I visit
You?" God says, "Do you not know that so-and-so of my servants got
ill, but you did not visit him. If you had visited him, you would have found Me
All-Mighty says: ". . . My servant does not draw near to Me with anything
more loved by Me than the religious duties that I have imposed 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, his foot with which he
walks. . ."
It would be
possible to narrate many more such hadiths and other Qur'anic verses. However,
believing that to do so would not add to the argument, we keep the discussion
short. Also, the remarks on this subject of the great men of Sufism, of which
we have mentioned only a few so far, are too many to ignore. However, as
dealing with them fully in the scope of this question-answer would be
impossible and, perhaps, unnecessary, we have limited our attention to only a
First of all,
characterizing the first two verses quoted above among the muhkamat (the clear
truths) of the Qur'an and thus closing the door to any contradiction of the
Muslim creed, is the surest way of right interpretation to which many great
mufassirs (interpreters of the Qur'an) have adhered.
It does not make
much matter whether the action mentioned in the verse is ascribed to God or to
His Prophet; either it is a miracle or an action that is attributed by God to
His most glorious servant to assure his glory; or it expresses his might and
power, confirming his truth.
In fact, in the
above verses, what is used to justify an extreme interpretation of wahdat
al-wujud, rather emphasizes and confirms the (separate) reality of what exists
in the world. For, the difference of unbeliever and believer, of slayer and
slain, and muhatab (third person), are mentioned: it is possible to deduce
unity of being only by means of elaborate and far-fetched interpretations.
Especially to deduce from ". . .We are nearer to Him than his jugular
vein," a meaning in favor of wahdat al-wujud is impossible.
In the hadiths,
what is obvious is separateness and multiplicity, not unity, of being. To
acknowledge that a servant ('abd) is a distant, secondary creature until he
acquires nearness (qurbiya) to God, and then to talk about unity of the two is
a rather crude form of belief in hulul and ittihad (in-dwelling and union)
which even the mutasawwifa do not accept. Moreover, even in the words of the
"people of God," uttered to affirm Oneness of Being, a duality is
You are either
the sun or the sea; either the Mountain Qaf
O Being, who is
beyond the comprehension of mind!
You are the
Eternal and Limitless.
You manifest Yourself in countless chapters (forms), both those who unite with
or liken themselves to You are all enraptured.
further comment and interpretation, it is obvious that everything there said or
aspired to rests on duality and multiplicity. Although other people look for
evidence for wahdat al-wujud in the words of the mutasawwifa, the mutasawwifa
themselves are always seen to affirm the realm of multiplicity by their
actions, such as to annihilate their nafs (selfhood, carnal self). Except for
the separateness from God, what is the meaning of all the hardships and
disciplines of those who hold to the teaching of wahdat al-wujud, of their
striving for perfection, their seeking to be rid of their deficiencies?
Moreover, the profound sincerity in the servanthood to God of those great
people absolutely contradicts the extremist, philosophical understanding of
As long as any
believer in wahdat al-wujud accepts his own answerability to God, his
servanthood to God, it means that he is acknowledging the difference of 'amir
(the superior) andma'mur (the subordinate). After acknowledging subordination,
to insist literally on unity of wujud is sheer self-contradiction. And, bar a
few unbelievers who reject servanthood, no believer has ever dared to reject
servanthood to God. Therefore, whereas the understanding of wahdat al-wujud of
the sufiyya—which in reality concerns wahdat al-shuhud (the unity or oneness of
witnessing)—is a result of the affective state in Sufism, istighraq (absorption
in ecstatic contemplation, beatitude), and of a lack of words and phrases to
express what they feel, the understanding of wahdat al-wujud of some of the
mutasawwifa derives from the frailty and insufficiency of rendering in
philosophical concepts and arguments what the Sufi experiences as inward
consciousness and witnessing: moreover, these philosophical concepts and
arguments have their origin less in Islam than in a school of thought developed
out of a Western-Christian/Greek philosophy.
should not be accepted that, under the influence of Neo-Platonist, some great
Muslims sought to introduce a doctrine of "pantheism" into Islam. The
most that could be said is that those Muslims may have considered it not
dangerous temporarily to borrow some terms from the Neo-Platonist since they
could not find the words they needed to express what they experienced in their
mushahadat (visions) and perceptions. Otherwise, there is a world of difference
between those two groups of people in terms of their understanding of the
A group of
people who had found the balance of the world and the Hereafter as that balance
is conveyed by the Qur'an can never be considered to agree on an understanding
of wahdat al-wujud such as is attributed to the mutasawwifa:
A belief in One
God who is everything everywhere means accepting the most unsuitable and
irrelevant things to be "God," the absurdity of which any sense must
adduces evidence from the universe and creation for the Oneness and Existence
of God, which indicates that the reality of the created world is thabit
In the Qur'an,
many verses reiterate that the universe is going to be destroyed, after which a
new world will be established. The destruction and extinction of something is
meaningless unless it first exists. To talk about the destruction of something
whose reality is not thabit is absurd and futile. And the Qur'an is altogether
free from of absurdity or futility.
Prophets, peace be upon them, teach that all beings, great or small, were
created second, and insistently reiterate the doctrine that the relation
between God and all other existents is only a relation between the Creator and
what He created. In the understanding of wahdat al-wujud attributed to the
mutasawwifa, the Prophets and the truths given to them by revelation have to be
declared false and denied, which is an abomination to heart and mind.
Every piece of
evidence adduced to support a simple, literal understanding of wahdat al-wujud,
in fact gives support to the argument for multiplicity of being.
A great number
of verses in the Qur'an affirm that the obedient will be rewarded and the
rebellious will be punished. From a literal understanding of unity of being,
any judgment of this kind is an impossibility, since it would be impossible to
answer such questions as, "Who is obedient?" "What is a blessing
(ni'ma) and where is it?" "Who is guilty?" "What is
punishment?" and so on.
If all things
are accepted to be of God and events to be some sort of manifestation of Him,
it would be injustice to criticize idols and the idolatrous. For, as all events
are manifestations of Him, idols and the idolatrous cannot be reckoned other
than Him. On the other hand, it is obvious that the Qur'an and Sunna, which
establish tawhid, are the greatest enemy of unbelief and idolatry.
al-wujud is accepted as the mutasawwifa accept it, it necessitates the idea
that matter is qadim (eternal), which is, by the consensus of the community
(bi-l-ijma') tantamount to kufr (unbelief) and those who are truly "people
of God" are absolutely far from and free of committing such a kufr.
There are clear
differences between the mutassawwifa understanding of wahdat al-wujud and a
literal-philosophical understanding of the concept which declines into
pantheism. There is, to be sure, an outward similarity between the two. The
philosophical understanding holds that God and the universe have the same
being, a position divides into two:
God is a Real
Being and the universe is nothing but an assemblage or arrangement or
composition of some manifestations (tazahurat) or emanations (sudurat). This is
a view held by Spinoza and his followers.
universe is real. God is the majmu' (sum/whole) of all existents (mawjuds).
This is the view of a naturalist pantheism sometimes associated with Hegel and
In short, the
difference is this: As a result of having experienced fana' (extinction) the
mutasawwifa deny the reality of the universe, the philosophical group ignore
the Creator of the universe and try to put Him aside. While the mutasawwifa
understanding of wahdat al-wujud implies wahdat al-shuhud (oneness of
witnessing), the others' understanding of it inclines to wahdat al-mawjud
(monism). The first group, unable to express their affective state (hal),
visions (mushahada) and istighraq (absorption), resort to mutashabihat
(metaphors, allegories) due to lack of words to express what they experience.
The other group theorize the concept, and try to make a formal philosophy, a
science, out of it. While the first start with God and then evaluate existents
and events from this respect, the latter start to deal with the experiencing
subject, thus making God dependent on the existents. While there is direct
experience (dhawq) of God with the first, there is only theory and speculation
with the latter. While the first deny and lose their selves in humility before
God, the latter make the philosophy of their being like wajib al-wujud.
God knows best.
Allah is everywhere
Some people imagine that they themselves, matter and
the world they see all around them are all absolute beings. But they regard
Allah (surely He is beyond that) as an imagination pervading that absolute
matter. Or else, since they cannot see Him with their own eyes, they say:
“Allah must be somewhere we cannot see, in space or far away from human
eyes.” (Surely Allah is beyond that.) But these are all grave errors.
Because Allah is everywhere, not just in the sky. As
the sole absolute being, Allah enfolds the whole universe, all people and
places, the heavens and everywhere. And Allah is manifested in the whole
universe. According to the hadith, our Prophet (saas) said that someone who
said that Allah was in the sky was telling the truth. But this account in no
way conflicts with the fact that Allah is everywhere. Because if someone at
your location on Earth raises his hands and prays to Allah and thinks that
Allah is in the sky, while someone at the South Pole turns to Allah in the
same way, while someone else at the North Pole raises his hands and yet
another individual in Japan, or America or Ecuador raises his hands to the
sky in the same way and turns to Allah, then it is impossible to speak of any
fixed direction. In the same way, if djinn, angels and demons at various
points in space and the universe also pray toward the skies, it will again be
impossible to speak of any fixed direction, and the situation will be one
that covers the entire universe.
We must not also forget that Allah is unfettered by
time and space. Allah’s self is something different. But the manifestations
of Allah are everywhere. If someone enters a room and says Allah is not
there, he is denying Allah. The manifestations of Allah are in that room and
everywhere. Wherever you may turn, manifestations of Allah are there. Several
verses of the Qur’an state that Allah pervades all places, that He is closer
to us than our own jugular veins, and that we will see His face wherever we
look. For example, in verse 255 of Surat al-Baqara Allah says "... His
Footstool encompasses the heavens and the earth...." Verse 92 of Surah
Hud says, "...But my Lord encompasses everything that you do"
meaning that Allah also pervades what people do.
The truth revealed in the Qur’an is clear: Allah is
not only in the skies. Allah is He Who enfolds and pervades all places. This
knowledge is provided to us by way of the Qur’an. Describing the reality of
the secret behind matter will enable people to better understand these
verses. People who realize that matter is not an absolute entity will realize
with complete clarity that Allah is everywhere at any moment, that He sees
and hears them at all moments, that He witnesses all things and is closer to
them than their own jugular veins, and that He hears the prayers of those who
Some verses of the Qur’an on the subject
Both East and West belong to Allah, so
wherever you turn, the Face of Allah is there. Allah is All-Encompassing,
All-Knowing. (Surat al-Baqara, 115)
Allah, there is no god but Him, the Living, the
Self-Sustaining. He is not subject to drowsiness or sleep. Everything in the
heavens and the earth belongs to Him. Who can intercede with Him except by
His permission? He knows what is before them and what is behind them but they
cannot grasp any of His knowledge save what He wills. His Footstool
encompasses the heavens and the earth and their preservation does not tire
Him. He is the Most High, the Magnificent. (Surat al-Baqara, 255)
When We said to you, ‘Surely your Lord encompasses
the people with His knowledge.’ We only appointed the vision We showed you
and the Accursed Tree in the Qur’an as a trial and temptation for the people.
We frighten them, but it only increases them in their excessive insolence.
(Surat al-Isra’, 60)
There is no one in the heavens and earth who will
not come to the All-Merciful as a slave. He has counted them and numbered
them precisely. (Surah Maryam, 93-94)
And other booty you do not yet have the power to
take –Allah has already encompassed it.Allah has power over all things.
(Surat al- Fath, 21)
While Allah is encircling them from behind. (Surat
We created man and We know what his own self
whispers to him. We are nearer to him than his jugular vein. (Surah Qaf, 16)
If something good happens to you, it galls them. If
something bad strikes you, they rejoice at it. But if you are steadfast and
have fear of Allah, their scheming will not harm you in any way. Allah
encompasses what they do. (Surah Al ‘Imran, 120)
They try to conceal themselves from people, but they
cannot conceal themselves from Allah. He is with them when they spend the
night saying things which are not pleasing to Him. Allah encompasses
everything they do. (Surat an-Nisa’, 108)
What is in the heavens and in the earth belongs to
Allah. Allah encompasses all things. (Surat an-Nisa’, 126)
Do not be like those who left their homes in
arrogance, showing off to people and barring them from the way of Allah –
Allah encompasses what they do. (Surat al-Anfal, 47)
He said, ‘My people! Do you esteem my clan more than
you do Allah? You have made Him into something to cast disdainfully behind
your backs! But my Lord encompasses everything that you do!’ (11:92)
What! Are they in doubt about the
meeting with their Lord?What! Does He not encompass all things? (Surah
MR. ADNAN OKTAR’S REMARKS ON DESTINY, PREORDINATION
AND THE FACT THAT ALLAH IS EVERYWHERE
Adnan Oktar: The
subjects on which people concentrate most are those such as the existence of
Allah, death, what will happen in the Hereafter, and Destiny. In other words,
no matter how much they try not to let on, this is the subject that occupies
their brains day and night. Because every night, there is a film on the TV
about someone dying. Even if a person sees a dead insect, it would remind him
of death, and when he thinks about himself it reminds him of death
People are very troubled when it comes to destiny.
There are still objections raised, even though I have talked about it at such
length, they are still saying things. They say that Allah has created
destiny, of course. There is Predestination, but there is also partial free will,
they say, in other words a very small power unique to us that Allah - may
Allah forbid- cannot control, which belongs to us. In other words, Allah does
not know what we will do, or He knows, but only vaguely(May Allah forbid).
And when we do something Allah shows us two paths, but cannot know which we
will go down. We choose that path, may Allah forbid, with our own free will.
And that comes up as a surprise information, may Allah forbid, for
Allah. That is to say something emerges that He encounters for the first
time, and Allah thus tests us, and He understands accordingly (May Allah
forbid). There is no such thing at all. Both Preordination and partial free
will are created by Allah Himself.
Look, there exists just one single moment. What does
a single moment in time mean? It means an infinitely short space of time.
What we call “an instant” is an infinitely short time. Allah has created and
completed infinite before and an infinite after within that infinitely brief
moment. There is nothing to be done. There is nothing one can do. So how is
that partial free will of yours not part of destiny? Consequently, such
egocentric people who regard themselves – may Allah forbid- as divine, cannot
get over this point one way or another. The fact that Allah has created
Preordination and also partial free will disturb them for some reason. The
second thing that disturbs them is the fact that Allah is everywhere. They
want Allah to be up in the sky. They want Him to be in one specific point in
the sky. Not everywhere in the sky, just in one specific location there. That
means, relative to infinity that makes it a place that can count for nothing.
Because compared to infinity, no matter how large something in a given place
is, anything covering a given volume- may Allah forbid, we do not carry such
a belief- is still infinitely small. Isn’t it, it is infinitely small.
It exists but is very small.
Someone wrote in recently saying that if Allah is in
our room, and everywhere in our bodies, then we must ourselves be Allah, may
Allah forbid! We worship the Essence of Allah. Being a Manifestation of Allah
is one thing, the Essence of Allah is different, isn’t it? We worship the
Essence of Allah. Of course we are Manifestations of Allah and Allah exists
everywhere. He is also in our bodies. Some people do not want Allah to be in
their bodies. And they do not therefore want Him to be in the room, either.
Where do they want Him? Up in the sky and far, far away. They want Him to be
there, quadrillions of kilometers away, may Allah forbid!
Why do they say it has to be like this, why do they
believe in this, I really don’t understand. It means that when such people
are asked if Allah is here, they would say He is not. Where is Allah? Up in
the sky, but Allah is not here, they would say. Consequently, they would say
Allah is not on earth (may Allah forbid), right? They would say Allah
is up in the skies but He is not here. They say only His knowledge can reach
us, but not Him. They say: “we are the absolute beings, Allah is but a shadow”.
I used to hear that in my childhood. Prove that
Allah exists, they used to say. And then they would say; “Can you show a TV
image, or a radio sound, or your own mind? Can you show us the inside of your
mind?” Then they used to say since you can’t show your own mind, you can’t
show Allah, either, that was their explanation. It is true that Allah cannot
be seen or touched, and is not an object. He is not an entity with time and
space. He is outside time and space. But these people’s real aim in that, is
very different. For instance they say there was a young girl, and Rasulullah
(saas) came by. He asked “Where is Allah?” She replied “He is in the sky.”
“You are right”, said the Prophet (saas). They show this as a proof and
believe that Allah is in the sky. Alright, Allah is in the sky. When a child
points upward, she points to the skies and she is in Arabia. Someone at the
North Pole raises his hands to the sky and prays to Allah, or at the South
Pole. Someone at the Equator raises his hand. People all around the whole
globe, point their hands upwards. Other entities on Mercury or Uranus and all
other planetary systems also point upward. In that event, a state of affairs
arises that actually covers the whole voids of space, doesn’t it?
Since everyone everywhere raises his hand, and since
the sky is everywhere. For example, for someone on Mercury, the skies is also
the Earth, and when he points upward he is pointing toward the Earth. And
when someone on earth raises his hands to the skies he would be pointing to
another planet. For that reason, the result is a situation covering the whole
360 degrees. They have failed to appreciate that. Once we said that, these
people pulled up in their tracks instantly and these peculiar beliefs were
never raised again. But such people still turn up from time to time and say
these kinds of things. There are still those who insist on partial free will.
OK, partial free will does exist, but within destiny. It exists within the
destiny created by Allah. It is created and over and done with inside
destiny. You choose, you make your own choice, but it is within your own
destiny. For that reason, may Allah forbid, you do not have the means to make
a surprise for Allah. In other words, you cannot do anything that Allah does
You just do something that already exists, that has
already happened before, that is all.
Muslims invite people
to Islam intellectually and with kindness; they do not terrorize countries with
bombings in Iraq killed 12 … Suicide attacks claimed five lives in Pakistan …
Afghanistan was shattered by fresh suicide attacks that killed 46 people’.
Regrettably, we are all too familiar with this news appearing in the world
media on a frequent basis. The statistics also show that there has been an
alarming rise in the total number of suicide attacks carried out.
suicide attacks in the Middle East initially emerged in the 1980s, during the
Lebanese Civil War, when Hezbollah began to use suicide attacks against its
targets. From then on until the early 21st Century, some 200 suicide attacks were
carried out in different parts of the world. Yet, it was only in the 2000s when
these attacks began to grab the headlines with an ever-increasing frequency as
the number of total attacks over the past three decades reached 3,500. Only in
2013, 291 suicide attacks were carried out in eighteen countries, claiming the
lives of 3,100 people, marking a dramatic increase of 25% compared to previous
year (with 230 attacks).
of these attacks were staged in Muslim countries. The Middle East, with
Iraq coming in at the top of the list, saw too many suicide attacks to count
over the last ten years. Afghanistan, Pakistan, Syria, Lebanon, Tunisia, Libya,
Somalia, Mali and Nigeria are among the Muslim countries that are frequently
hit by suicide attacks.
drives the increase in the attacks? The political instability in these
countries is an important factor. Despite the common assumption that suicide
bombings target occupying powers, only 32 percent of the attacks were actually
carried out in countries where a foreign army is present. 68% of the bombings
target the own citizens of the country; in other words, innocent civilians are
overwhelmingly the victims in these attacks. In countries like Iraq and Syria,
the attacks are usually prompted by sectarian and ethnic differences, while in
Egypt they are usually carried out due to conflicts between nationalist secular
forces and Islamic groups. The suicide attacks usually target the most crowded
areas like restaurants, markets, mosques, mass transportation vehicles; in
other words, places where civilians can easily be found and women,
children and the elderly, are specific targets in these attacks. But
surprisingly, when the perpetrators are asked to explain the reasoning behind
their actions, because of their deficient educational background and
unawareness of true Qur'anic moral values, which in truth embody forgiveness,
peace and love, they claim to be doing these atrocities in the name of Islam.
people with wrong ideas about Islam mistakenly imply that Islam allows for
suicide attacks, when in truth, Islam aims for absolute peace all around the
world for everyone regardless of ethnic background, religion or location. Just
like how killing a person is prohibited in the Qur'an, killing oneself is also
explicitly prohibited in Islam. God says in the 29th verse of Surat an-Nisa’: "And
do not kill yourselves", clearly
prohibiting suicide. No matter the reason or rationalization, it is illegal
according to Islam for a person to kill himself.
suicide by launching a suicide attack and ending the lives of other people is
most certainly against the morality of Islam. Therefore, it is impossible for a
person who truly believes in God and follows the Qur'an to perform such an act.
It is an outrageous offense that can be perpetrated only by those who have a
very wrong idea of religion, unaware of the real morality of the Qur'an, and
have no reservation in abandoning reason and conscience. These people are
usually brainwashed into acting with hatred and vengeance. It is essential that
everyone takes a firm stance against such acts.
bombers on the other hand tend to claim that their actions are based on the
Qur'an and they have even managed to convince themselves that they are serving
Islam when in truth, with their actions, they flagrantly violate the principles
of the Qur'an and inflict massive damage not only on themselves,
their people and societies, but Islam itself.
tells us in the Qur'an that all Muslims should work to ensure the reign of
goodness in the world and end oppression and evil. However, the way shown
in the Qu'ran to achieve that is not ‘through fighting’: On the contrary, God
encourages responding to evil with goodness, adhering to the principles of
love, compassion, understanding and patience and encouraging others to do the
same. Muslims are supposed to engage in an ‘intellectual effort’ to make the
whole world a place of serenity, peace and understanding for all, and urge all
of humanity to have such an approach. In other words, Muslims’ only
actions will be ‘making an intellectual effort to spread their ideas’; it must
not be done by shedding blood, coercion or bombing buses, cinemas and pizza
parlors. Indeed, Muslims that know about true Qur'anic moral values are
fully aware of this fact and that is the only manner in which they go about
spreading the morality and message of the Qur'an in the world. They use all the
gifts of technology to spread the beauty of Qur'anic moral values, with books,
magazines, movies, conferences and other similar avenues.
is absolutely no room for hatred, anger or terrorism in the morality of
the Qur'an and unleashing terror on another human being, guilty or not, can
most certainly never be justified in Islam. Those who stage such acts and
claim that they do so in the name of Islam are indeed ignorant people with
radical tendencies and either follow superstitions and interpretations that
have no basis in the Qur'an.
describes such people in the Qur'an as blood-thirsty people who attempt to associate
hostility, oppression, lack of love, brutality, cruelty and lack of compassion
with the Qur'an and try to fool people using the name of God:
“Among them is a group who distort
the Book with their tongues so that you think it is from the Book when it is
not from the Book. They say, ‘It is from God,’ but it is not from God. They
tell a lie against God and they know it.” (Surah Al ‘Imran, 78)
208th verse of
Surat al-Baqara, our Lord explains us how we should choose peace:
who have faith! enter Islam totally. Do not follow in the footsteps of satan.
He is an outright enemy to you.” The word ‘Islam’ is
derived from the Arabic word ‘slm’ which has meanings such as peace,
entering peace, surrendering, obedience, keeping to the right path, being content
with the fate created by God and brotherhood.
as a religion whose very name that means peace, love and brotherhood, the
religion itself is the foremost defender of these concepts. Indeed, the
entirety of Quran is based on peace and love. God says:
to the way of your Lord with wisdom and fair admonition, and argue with them in
the kindest way. Your Lord knows best who is misguided from His way. And He
knows best who are guided.” (Surat an-Nahl, 125)
explained in this verse, it is incumbent upon Muslims to invite everyone to the
safe and understanding atmosphere of religion. God advises us in the Qur'an to
‘Invite (all) to the
Way of your Lord with wisdom and beautiful preaching’,
therefore Muslims should always adopt a ‘beautiful preaching’ in their efforts
to serve Islam.
Oktar's piece on Al Quds:
Poetic expansiveness and metaphysical speculations such as Wahdatul wajood and Waḥdat asḥ-Shuhūd may be harmless in themselves but they should be kept separate from religion. We do not need to add any more controversial topics to Islam.
Hinduism too is rich in such metaphysical concepts ("Those who see Me in everything and see everything in Me, are not separated from
Me and I am not separated from them." - Gita). Indulging in such metaphysical explorations must be satisfying to our egos but they provide only illusions of knowledge, not real knowledge.
Nafi-e-Hasti Ek Karishma Hai Dil-e-Agah Ka
‘LA’ Ke Darya Mein Nihan Moti Hai ‘ILLALLAH’
denial of Existence is the Love’s gesture of the informed heart
In the river of 'La' is concealed the pearl of
-- Allama Iqbal in Bang-e-Dara: A Tribute to Swami Ram Tirath
The difference in the arguments when people debate the
concept of 'wahdat-ul-wujood' is often only in semantics because of ambiguous
language. Literally, ‘wahdat-ul-wujood’ means unity of existence and there is
no doubt that this is true when we consider all of creation. As I said before,
there is much in common between the human gene and that of animals and we even
share 25% of our genes with a grain of rice. If we are what we eat, then it is
clear that each one of us contain some part within us of what exists outside
us. The relation between matter and energy is far more obvious when we consider
biological processes. We convert what we eat into energy which is expended as part
of the process of living and convert part of it into stored energy in the form
of flesh, muscle, bone or fat. The controversy comes when this unity is
extended to the ‘Creator’ for which we find no evidence or support from the
Quran. God manifests through His creation and the Quran says the same thing by
referring to the ayats of God or the signs of God while describing the wonders
of creation. This is clearly not the same as saying that God exists in
everything. But for the fact that the Quran categorically rejects the idea of
Jesus (pbuh) as the ‘son of God,’ there is far greater ‘evidence’ in the Quran
for someone to jump to the erroneous conclusion that Jesus is son of God!
(4:171) O People of the Book! Commit no excesses in your
religion: Nor say of Allah aught but the truth. Christ Jesus the son of Mary
was (no more than) a messenger of Allah, and
His Word, which He bestowed on Mary, and a spirit proceeding from Him: so
believe in Allah and His messengers. Say not "Trinity" : desist: it
will be better for you: for Allah is one
Allah: Glory be to Him: (far exalted is He) above having a son. To Him
belong all things in the heavens and on earth. And enough is Allah as a
Disposer of affairs.
While the verse clearly says that Jesus is ‘His Word, which He bestowed on Mary, and a
spirit proceeding from Him’, the verse also disabuses all notions of Jesus
being the son of God and stresses on the Tauheed (unity) of Allah by
saying ‘for Allah is one Allah’. The
unity of Allah is distinct from the Unity of Allah’s creation which is further
confirmed by ‘To Him belong all things in
the heavens and on earth’. Belonging is clearly distinct from being. We are
not part of whatever belongs to us or part of what we create although people
may recognize us in our works such as in our writings, paintings, compositions,
Further, we have in surah Ikhlas:
Say: He is Allah, the One and Only; (2) Allah,
the Eternal, Absolute; (3) He begetteth not, nor is He begotten; (4) And there is none like unto Him.
The Signs of a Hypocrite in Islam:
Abdullah ibn ‘Amr (RA) says that Rasulullah (SAW) said: “Four traits whoever possesses them is a hypocrite and whoever possesses some of them has an element of hypocrisy until he leaves it: the one who when he speaks he lies, when he promises he breaks his promise, when he disputes he transgresses and when he makes an agreement he violates it.” (Muslim and Bukhari)
1) Other wordings of this same hadith: “The signs of the hypocrite are three: when he speaks he lies, when he promises he breaks his promise and when he is entrusted he betrays the trust.” (Bukhari and Muslim)
“…even if he prays and fasts and imagines that he is a Muslim.” (Muslim)2) Nifaq (hypocrisy): in the Arabic language means the general category of deception, scheming and presenting an outward appearance of good while concealing its opposite.3) In the Shari ‘a, nifaq is of two types:a) Greater (An-Nifaq Al-Akbar): To present an outward appearance of belief in Allah, his Angels, his books, his messengers, the last day, etc. while concealing within that which negates all or some of that. This is the hypocrisy which Rasulullah (SAW) confronted during his life and the ones who Allah said in the Qur’an that they are in “the lowest depth of hell-fire”.b) Lesser (An-Nifaq Al-Asghar) or hypocrisy of action: To present an outward appearance of good and good deeds while concealing within that which negates that. This form of hypocrisy is built on the 5 things mentioned in the hadith at hand.4) The actions in this hadith are all part of lesser hypocrisy: One who has these character traits in interaction with other people is most likely to have them with regard to Allah and his Prophet’s (AS’s). That is why the existence of them is a ‘sign’ of the existence of greater nifaq.5) Lying. Al-Hassan Al-Basri said: “Nifaq is the difference between the inner and the appearance, between statement and action and between entering and leaving and it used to be said that the foundation of nifaq upon which it is built is lying.”6) Breaking Promises. This falls into two categories: a) Making a promise with no intention of keeping it. Al-Awaa’il said that one who says “I will do such-and-such Inshallah” without intending to do it has committed both lying and breaking a promise.b) Making a promise intending to keep it and then later deciding to break it.7) Transgression in Dispute: The main meaning of ‘transgression’ here is to intentionally speak other than truth making truth falsehood and vice versa. Lying “calls to” this as in the hadith: “Beware of lying for lying guides to transgression and transgression leads to the fire.” (Bukhari, Muslim). Rasulullah (SAW) said: “The most hated of men to Allah is the one given to fierce and violent disputation.” (Bukhari, Muslim) Rasulullah (SAW)) said about the one who takes what is not his through clever speech has only been given a piece of the fire.8) Breaking Agreements. Allah said:
وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُ ۚ وَأَوْفُوا بِالْعَهْدِ ۖ إِنَّ الْعَهْدَ كَانَ مَسْئُولًا
“And fulfill your agreements for verily agreements will be asked about.”(Surah Al-Isrâ 17: 34)
Allah says: وَأَوْفُوا بِعَهْدِ اللَّهِ إِذَا عَاهَدْتُمْ وَلَا تَنْقُضُوا الْأَيْمَانَ بَعْدَ تَوْكِيدِهَا وَقَدْ جَعَلْتُمُ اللَّهَ عَلَيْكُمْ كَفِيلًا ۚ إِنَّ اللَّهَ يَعْلَمُ مَا تَفْعَلُونَ
“And fulfill Allah’s agreement when you have made an agreement and don’t violate your oaths after they have been established and you have made Allah your guardian (therein).” (Surah An-Nahl 16: 91)
The most serious oath to dishonor is the oath of allegiance to the khalifah of the Muslims.9) Betraying of Trusts: When a Muslim is entrusted with something, he must do his best to protect it. Allah said: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَخُونُوا اللَّهَ وَالرَّسُولَ وَتَخُونُوا أَمَانَاتِكُمْ وَأَنْتُمْ تَعْلَمُونَ
“O ye that believe! Betray not the trust of Allah and the Messenger, nor misappropriate knowingly things entrusted to you.” (Surah Al-Anfaal 8: 27)10) These issues have all been connected to hypocrisy in the Qur’an:a) Surah Al-Munaafiqoon 63: 1-2 (Lying, breaking oaths)إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ ۗ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ
َ اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً فَصَدُّوا عَنْ سَبِيلِ اللَّهِ ۚ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ
“When the Hypocrites come to thee, they say, “We bear witness that thou art indeed the Messenger of Allah.” Yea, Allah knoweth that thou art indeed His Messenger, and Allah beareth witness that the Hypocrites are indeed liars.They have made their oaths a screen (for their misdeeds): thus they obstruct (men) from the Path of Allah. Truly evil are their deeds.”b) Surah At-Taubah9: 73-77 (False oaths, breaking promises (to Allah), lying)
يَا أَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ ۚ وَمَأْوَاهُمْ جَهَنَّمُ ۖ وَبِئْسَ الْمَصِيرُ
يَحْلِفُونَ بِاللَّهِ مَا قَالُوا وَلَقَدْ قَالُوا كَلِمَةَ الْكُفْرِ وَكَفَرُوا بَعْدَ إِسْلَامِهِمْ وَهَمُّوا بِمَا لَمْ يَنَالُوا ۚ وَمَا نَقَمُوا إِلَّا أَنْ أَغْنَاهُمُ اللَّهُ وَرَسُولُهُ مِنْ فَضْلِهِ ۚ فَإِنْ
يَتُوبُوا يَكُ خَيْرًا لَهُمْ ۖ وَإِنْ يَتَوَلَّوْا يُعَذِّبْهُمُ اللَّهُ عَذَابًا أَلِيمًا فِي الدُّنْيَا وَالْآخِرَةِ ۚ وَمَا لَهُمْ فِي الْأَرْضِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ
۞ وَمِنْهُمْ مَنْ عَاهَدَ اللَّهَ لَئِنْ آتَانَا مِنْ فَضْلِهِ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ الصَّالِحِينَ فَلَمَّا آتَاهُمْ مِنْ فَضْلِهِ بَخِلُوا بِهِ وَتَوَلَّوْا وَهُمْ مُعْرِضُونَ
فَأَعْقَبَهُمْ نِفَاقًا فِي قُلُوبِهِمْ إِلَىٰ يَوْمِ يَلْقَوْنَهُ بِمَا أَخْلَفُوا اللَّهَ مَا وَعَدُوهُ وَبِمَا كَانُوا يَكْذِبُونَ
“O Prophet! Strive hard against the unbelievers and the Hypocrites, and be firm against them. Their abode is Hell,- an evil refuge indeed. They swear by Allah that they said nothing (evil), but indeed they uttered blasphemy, and they did it after accepting Islam; and they meditated a plot which they were unable to carry out: this revenge of theirs was (their) only return for the bounty with which Allah and His Messenger had enriched them! If they repent, it will be best for them; but if they turn back (to their evil ways), Allah will punish them with a grievous penalty in this life and in the Hereafter: They shall have none on earth to protect or help them. Amongst them are men who made a covenant with Allah, that if He bestowed on them of His bounty, they would give (largely) in charity, and be truly amongst those who are righteous But when He did bestow of His bounty, they became covetous, and turned back (from their covenant), averse (from its fulfillment). So He hath put as a consequence hypocrisy into their hearts, (to last) till the Day, whereon they shall meet Him: because they broke their covenant with Allah, and because they lied (again and again).”
c) Surah Al-Ahzaab 33: 72-73 (Betraying trusts)إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنْسَانُ ۖ إِنَّهُ كَانَ ظَلُومًا جَهُولًا
لِيُعَذِّبَ اللَّهُ الْمُنَافِقِينَ وَالْمُنَافِقَاتِ وَالْمُشْرِكِينَ وَالْمُشْرِكَاتِ وَيَتُوبَ اللَّهُ عَلَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ۗ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا
“We did indeed offer the Trust to the Heavens and the Earth and the Mountains; but they refused to undertake it, being afraid thereof: but man undertook it, He was indeed unjust and foolish, (With the result) that Allah has to punish the Hypocrites, men and women, and the Unbelievers, men and women, and Allah turns in Mercy to the Believers, men and women: for Allah is Oft-Forgiving, Most Merciful.”11) Umar (RA) mentioned Rasulullah (SAW) saying: “The thing from which I fear for you the most is the knowledgeable hypocrite.” Umar (RA) was then asked: “How can a hypocrite be knowledgeable?” Umar (RA) answered: “He speaks with wisdom but acts with injustice.”
12) Ibn Umar was told: “We enter the presence of the ruler we speak to him other than what we say after we leave.” Ibn Umar said: “We used to consider that hypocrisy.” (Bukhari)13) Ibn Abi Malaika said: “I encountered thirty Companions of Rasulullah (SAW)) every one of them fears hypocrisy for himself and Al-Hassan Al-Basri used to say about it: “No one fears it but a believer and no one feels safe from it but a hypocrite.” (Bukhari)14) Another aspect of hypocrisy: to do apparently good deeds with wicked intentions. Allah said:
وَالَّذِينَ اتَّخَذُوا مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًا بَيْنَ الْمُؤْمِنِينَ وَإِرْصَادًا لِمَنْ حَارَبَ اللَّهَ وَرَسُولَهُ مِنْ قَبْلُ ۚ وَلَيَحْلِفُنَّ إِنْ أَرَدْنَا إِلَّا الْحُسْنَىٰ ۖ وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ
“They set up a Masjid for the purpose of harm, Kufr, creating division among the Muslims and as an outpost for those making war against Allah and His Prophet before this and they will swear “We only intended good.” And Allah bears witness that they are liars.” (Surah Taubah9: 107)15) Allah says:
لَا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا وَيُحِبُّونَ أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا فَلَا تَحْسَبَنَّهُمْ بِمَفَازَةٍ مِنَ الْعَذَابِ ۖ وَلَهُمْ عَذَابٌ أَلِيمٌ
“Do not imagine that those who are joyful with what they have done and love to be praised for that which they did not do – do not imagine them to be safe from punishment – and theirs is a painful punishment.” (Surah al-Imraan 3:188)
“Inshallah we KEEP the PROMISES and OATHS that we take, May we be saved from hypocristy. aameen Thuma Aameen”
Today's Muslim hypocrites:
Since I lived all of my adulthood so far in the West, and had the chance to learn about the life style of the Arabs and Muslims who are living in the United States, I think I can safely declare that more than 95% of the Arabs and Muslims in the US are indeed hypocrites! They declare that they are "Muslims" with their mouths, but they have deserted Islam with their culture and ridiculous life style, and liberal beliefs.
Allah Almighty is currently cursing them. The Muslims in the West are known to be more and more materialistic. They demand too much money when it comes to marriage, and they love to show off. They are also very disrespectful and despising to Islam, too ridiculously open to a point where many of the Muslim women wear inappropriate and too revealing cloths, and carry very dangerous liberal beliefs that contradict Islam in every way.
They view Islam as something backward that must be fought, and they use the Taliban and other Muslim extremists as an excuse to their evil actions and life style that they adopted. The Talibans and the extremists from the Muslims who despise women and humanity in general, don't represent much of Islam, if they even represent Islam at all. But unfortunately today, if a Muslim doesn't have the "extremists" beliefs, then most likely in the West, he/she would be a hypocrite one; one who adopted the evil life style and liberal beliefs.
So while I personally strongly disagree with the Muslim extremists and their life style, but I must admit that they are far better than the majority of those who are not. It is very difficult to find moderate Muslims today, even in the Muslim countries themselves, because I see everyday on my Arabic Satellite TV how the Arabs are becoming more and more Westernized in the negative way. They are too materialistic, and social morality is endangered. It is common these days to see "boy friends and girl friends" in the Arab world. It is common to hear about illegal sex. It is common to see inappropriate cloths being worn by both men and women. Even tattoos and men growing their hair; even beyond the shoulder level, are becoming normal in the Arab and Muslim world today! It wouldn't even surprise me if homosexuality is on the rise over there!
Religions should have no say regarding laws on marriage, divorce,
taxation, treatment of war prisoners, slavery etc. These are all
temporal matters and should be determined by contemporary and
representative men of wisdom.
Religions deal with
spirituality, worship, ethics and morals in general terms and tell us
that our laws and our behavior should be righteous, just, rational and
That's a wonderful idea. An Idea that is entrenched in Eastern or Dharmic religions.
But it contradicts completely with Abrahmic religions to an extent and goes completely against Islam which is seen as a Deen.
And an overwhelming majority of Muslims (not just Mullahs) are insecure about such ideas and will disagree with this idea.
I don't see why though, because it works perfectly in western countries where Muslims are happier than their native countries.
Most unfortunate part is people take Islam as a complete and perfect way of life. This is holding back a lot of its followers.
Let us leave Wahdat ul wujood to idle philosophers. It is just a plethora of words and a waste of time.
Religions should have no say regarding laws on marriage, divorce, taxation, treatment of war prisoners, slavery etc. These are all temporal matters and should be determined by contemporary and representative men of wisdom.
Religions deal with spirituality, worship, ethics and morals in general terms and tell us that our laws and our behavior should be righteous, just, rational and compassionate.
Let us protect our religion (mazhab) from being weighed down by a host of burdens that men themselves should bear. We need a mazhab, not a deen!
It is not only
your matter of concern but also mine. Whatever concerns me is happening in the
world against true teachings of Islam from two sides; one from terrorists who
are misusing Islam for wrongdoings and second from those who intend to fight against
Islam rather than terrorism. We should use moderate path between these two
sides. We should be together to fight every injustice taking place around the
As for Islam,
you know better that it encourages peaceful coexistence among all religions.
All the oriental faiths have the same prescription. But the misinterpretations
and unempirical observations of religions lead to the exasperation of conflicts
and wars. We repeatedly see some so-called leaders of religions incite
fanaticism, extremism, aggression, hate and xenophobia – even legitimise
violent and bloody conflicts. The misuse of religions is often stimulated to
actualise power-political dreams. We can witness barbaric acts often made in
the name of religion in human history consecutively from past to contemporary.
We have made
great achievements in science yet paradoxically failed in the protections of
weak nations. Arms and ammunition are manufactured that are not only capable of
destroying the weak nations but even the entire humanity. Thus we are unable to
resolve the war within and outside Islam. As a result, religious intolerance
has caused immense injury and merciless killing of human beings. Particularly,
Iraq, Afghan, Syria, Palestine and Pakistan etc are such top listed names where
evils of terrorism, religious extremism, and genocide of Shiites, Ahmadis, and
religious minorities as well as destruction of Islamic cultural heritage are at
needs to be dealt with carefully defeating the destructive elements of
religions. Moreover, the peace-building
elements among religions should be fostered. In other words, religious
representatives ought to perform their moral authority in the peacemaking. The
rest of people, in return, must take cognizance of the religious factors to
cooperate with religious leaders in interpreting peace.
Absolutely right solution “Extremism should be dealt with as a
law and order problem”. We all Muslims and non-Muslims should be globally
together to root out extremism rather than mixing it with any particular religion.
This way will lead one to more extremism. All men of the world should ensure
themselves that religion has nothing to do with extremism and come out hand in
hand to eradicate terrorism, extremism, violence, injustice.
We should not forget that majority of Muslims are peaceful, if
we mix extremism with Islam, the terrorists can easily brainwash some of majority
The diversity of religions across the world demands
tolerance and respect to the other from everyone. A close study of the holy
Quran and Hadith fulfils that demand.
The holy Quran says “And had Allah so willed, He
would surely have made you one single community; instead, (He gave each of you
a Law and a way of life) in order to test you by what He gave you. Vie, they
one with another in good work. Unto Allah is the return of all of you; and He
will then make you understand the truth concerning the matters on which you
Many wonder how we could develop tolerance and
peace when there were so many differences among religions in matters of faith.
This was the concern already resolved in the life of the prophet pbuh.
Allah Almighty says “To those who do not believe
the way you do, (o, prophet pbuh) tell them, “O disbelievers, I do not worship
those whom you worship, Nor are you worshippers of Him Whom I worship, Nor am I
a worshipper of those whom you have worshipped, Nor are you worshippers of Him
Whom I worship. For you is your religion and for me is mine.”(1-6: 109). It was
and is surely the most secular thought, the world had ever seen.
As far as the Muslim world is concerned, they
should remember the following verses.
“There is no compulsion and coercion in regard to
religion”. (2:256). Muslims believe in all of the prophets and are strictly
prohibited from showing any point of disrespect to any prophet or religion
which he taught to his followers. This verse commands Muslims not to use
coercion in the religion. That is to say that Muslims are not allowed to
establish forcibly their religion on the earth. The very principle was
highlighted in the practice of the Prophet Muhammad pbuh. This great verse
guarantees freedom of worship to all religious communities. It is in tune with
the Quranic spirit where God says that He has made people into nations and
tribes so that they can know and deal with each other in an equal temper of
kindness and generosity.
Therefore, the mainstream Muslims accept other
religions as the faith of the fellowmen no matter how incorrect they may seem
to them from the Islamic point of view.
his respective religion. Despite a lot of many differences, we should make
peace of treaty. Whatever your religion allows or does not allow should be your
personal religious matter. Whatever my religion allows or does not allow should
be my personal religious matter. Neither
I nor you should make any barrier to your religious ways or mine. No force, no
violence, no oppression, no injustice, equal opportunity, equal treatment regardless
of religion, culture, caste should be the prime focus of our daily life.
In the previous comment you said “i don't know which philosophy
is true WuW or WuS” when you do not know what wahdatul wujud is, why you
have said in another thread, “you can adopt Wahdat ul Wujood contrary to the
I am sorry but true to say that you are running with binary
said “I do not adopt Islam because I do not agree with its ideology.” I do not
want to say “your preference for sticking to your way stems from your revulsion
your revulsion of Islam or matter of choice? Please be true to your point.
are happy if you wish us as per our custom, or as per your custom” if you are
happy, why have you said “It is mean spirited to refuse to utter a particular
word because it belongs to a particular faith”?
I say “for you your religion and for me mine” does it give you any sense of
mean spirited? If it is mean spirited,
then why do you refuse my religion?
example, Hindus refuse Islam. Muslims refuse Hinduism. Christians refuse
Hinduism. Jews refuse Islam. Muslims refuse Judaism etc. This happens in the
world. Moderation appears perfect when everyone lives peacefully despite these
differences. But raising a sense of supremacy only because they are not
following my religion, my custom, my ways of living makes no sense, hence no
moderation in itself.
Islam supremacism is so rampant practitioners don't realise they practice it. A moment's reflection would bring them to reality. But why reflect?
There is no field in which Muslim community is better or worse than others. We have as many truthful people or liars among us as any other religious community. If anything corruption is more rampant in Muslim countries, though Islam and corruption should be antonyms. We have as many rapists and murderers as others. We have as many honest people as others too, of course. By and large. I don't see what distinguishes us from others. Why should we feel superior? Islam itself never claims to be superior. It only says that it is a reiteration and revalidation of religions sent before.
Ok, then how would Muslims come to see this site and try to
introspect if they see a sort of relation between Islam and terrorism being
made by some commentators of new age Islam. You condemn them and expect them
introspection. Is it that the way of introspection?
One does act of terrorism and you make all madrasa students
responsible for that act. This is your way of making them introspect. Then your
efforts will bear no fruit.
You can say me an spy for madrasa students and i have
explored their attitudes they are very good in moral and attitude. But if you
accuse them of being followers of Boko Haram what would be? Would they come to
see your site? They are not ready to be depressed.
Sorry for this harsh comment.
New Age Islam is a sadistic site. Only war, fighting, violence
appears on this site. it claims love on and
off, but has no love for either Muslims or Hindus.
reasons offered for forcing one to say 'namaskaar' are the ones that also
display adamancy on religious grounds.
Saying 'namaskar' or Aadaab or assalam alaikum is not the apple of discord between Muslims and Hindus.
But how to make to you understand that you have displayed your own adamancy on
your religious grounds.
meet any Hindu friend I usually greet him saying Aadaab (آداب) meaning
respect and politeness. Is there any problem if I prefer Aadaab to Namaskar?
of yours and mine are different in thinking. You think that taking pride prevents one from
introspection. But I am asking a question
that if a Hindu or Muslim takes pride in his religion but makes more introspection,
with the idea that he should make more efforts to implement peaceful teachings
of Islam or peaceful teachings of Hinduism. I do not think such type of taking
pride is harmful.
As earlier said that taking pride in order to harm others,
degrade others, is of course bigger harmful.
For example, I am proud to be an Indian, but my India is still regarded
backward in comparison to other countries. Thus Indians like me introspect and
think a lot how to take India to the higher culmination of development. However,
they are proud to be Indians. Similarly, Arabians, Americans, Europeans are
proud to be in the countries they
are. But they introspect how to do better for their countries.
Rational, I understand your mind. From your point of view I agree that taking
pride is harmful.
I already pointed out that taking pride causes problem when it
is done by abusing any other's religion. In other words, when it is done and meant for degrading other religions.
of OM is good, as far as I know. But no matter whether Muslims chant it or not.
If they chant it for taking greater benefit from yoga, no problem would happen
to them, even if they do not do it. No wonder yoga can be done with different
there are many scientists who regard Namaz as one of the best exercises, but no
matter if Hindus do not do it. Let it be gone because Muslims offer Namaz for
God Almighty and not for exercise.
I do not think that taking pride in anything would make something happen
wrong. Hindus take pride in their religion. Christians take pride in their
religion. Jews take pride in their religion. All are same, even Muslims take
pride in their own religion. Their following their respective religion is
tantamount to take pride in their own religion. Thanks God they are not sad
like many so-called Muslims. All of them are free to take pride in their own
religion, culture, family, caste, etc. Such type of taking pride does not harm.
But what is harmful when it is done by abusing any other's religion.
Any way simply taking pride is not
harmful. Then, why there is so hue and cry about it.
have you understood when I said “I respect every religion”?
explain it for you. Respecting other religions do not mean that Muslims should
follow Hinduism and Hindus should follow Islam. It means not to hurt any Hindu
or Muslim for religious matter, not to disturb, not to condemn and not to abuse.
Hindus and Muslims should not condemn one other’s religion.
a miracle of the holy Qur’an! The unchanging laws of God Almighty are fit for
the changing circumstances of the world.
example you quoted a Qur’anic verse: “To each among you have we have given a
law and a way of life. If Allah had so wanted He would have made you a single
people (professing one faith and following one law) but He wished to test you
in what He has given each of you. So excel in good deeds. To Allah will you all
return in the end and then He will show you the truth of the matters in which
Maida, verse 48)
nicely the unchanging law mentioned in this verse is fit for the changing days
of our time and in every place.
Almighty has preserved the holy Quran in al-Lawh al-Mahfuz. He knew what would
happen. He prescribed all the ways of living for the believers in the Quran.
Some of them are very clear and some others are not clear but they are analyzed
under the principles of sciences of Quran.
holy Qur’an gives solution to every issue taking place in the world in every
time and place. But it is important to know sciences of Quran /uloom
Al-Qur’an; without which certain issues of the modern world may not be
better dealt with. While understanding and implementing sciences of Quran covers
the causes of revelation (asbaab an-nuzool), the knowledge of makee
and madanee revelations, the knowledge of the various forms (ahruf)
it was revealed in, the understanding of its abrogated rulings and verses (naasikh
wa al-mansookh), the knowledge of the various classifications of its
verses (muhkam and mutashaabih, ’aam and khaas, mutlaq and muqqayad, etc.),
the knowledge of its interpretation (tafseer), the grammatical
analysis of the Qur’ân (’iraab al-Qur’ân) etc.
What you say makes sense. The laws of science are eternal. But does God need to write them down in a book? Loh -e Mahfooz (heavenly tablet) should be seen only as a symbolic concept. "Written in stone" conveys the permanence of the laws of physics.
Many Muslims however believe that the Quran is part of the Loh -e Mahfooz. If a concept is likely to be misinterpreted and if it is not of much practical value, it is best to put it on the back burner.
(Sura Maida, verse 48)
Proof that the unchanging laws of God preserved in al-Lawh al-Mahfuz do not refer to the shariat laws since different shariat was prescribed to different people at different points in time.
What is preserved in al-Lawh
al-Mahfuz are the unchanging laws of God and these are not to be confused with
the shariat laws.
Shariat laws are for mankind and not for God
and the Quran provides considerable leeway in their implementation. The only
law on which the language of the Quran is uncompromising is for the punishment
for adultery. The requirement of evidence for adultery is four eye witnesses
and if the requirement falls short of meeting the standard, the witnesses are
punished with 80 stripes. It is therefore impossible to convict anyone of
adultery unless the act is carried out in public view or brazenly.
If the laws of God were changing, then there
wouldn't be a subject called "The Sciences" and no human progress
would have been possible. Not only that, but there would not even be life or a
livable planet such as the earth or an ordered universe. What I therefore
understand by the Al-Kitab preserved in al-Lawh al-Mahfuz are the laws
that govern us and our physical world.
Concepts such as "Al-Kitab preserved in al-Lawh al-Mahfuz", even if they are in the Quran, would not be very meaningful to rational and progressive Muslims. Hence they should be considered parts of obsurantist Islam.
Observer Naseer Saheb's insights are worth pondering over. They should
be read and re-read before one makes any comment.
All that Ghulam Ghaus Saheb is, however, implying is that God was an
illiterate 7th century baddu while organsing his lauh-e-mahfooz aeons ago. The
worst compiler of quotations and the worst editor that even this world could
produce while there must be other worlds created by God where even more
intelligent beings must live. But if, as Ghulam Ghaus Saheb implies, God was so
inefficient a compiler, how did he manage to guide the Prophet (pbuh) correctly
in proper sequence, tell him exactly what was needed to be said at the right
time. After all, Quran was revealed by God slowly in a sequence that no longer
exists. So the book preserved in lauh-e-mahfooz is this jumbled pile
of quotations that exists today or the book that was actually revealed in
a sequence and which early Muslims must have memorised in that sequence. What
happened to that sequence?
This brings me back to Naseer Saheb's observations. We should study them
carefully. There maybe something inthem. I have only read them cursorily yet.
Ghulam Mohiyuddin Saheb's idea of creating an essential Quran is also worth
consideration. In any case, something has to be done. Otherwise, if we go by
Ghulam Ghaus Saheb's ideas, the ones taught in all madrasas, we will all have no
option but start following Quran in the manner of the Boko Haram, Taliban,
al-Qaeda. No wonder so many thinking Muslims are leaving Islam.
What is the Quran?
(10:37) This Qur´an is not such as can be produced by other
than Allah; on the contrary it is a confirmation of (revelations) that went
before it, and a fuller explanation of the Book - wherein there is no doubt -
from the Lord of the worlds.
The Al-Kitab preserved in al-Lawh al-Mahfuz is the book of God's
Laws - physical, behavioural or of cause and effect from which is derived the
shariat or a way of life that is designed to produce the maximum good based on
the laws that operate on us and
contained in Al-Kitab.
God's laws are unchanging and we have several verses that confirm that
God does not change His ways or none can change his Words (laws) etc. These
laws are in Al-Kitab preserved in al-Lawh al-Mahfuz.
To every prophet was given the Al-kitab and Al Hikmat. The Al-Kitab is
the law and the Al- Hikmat is the explanation appropriate for the people and
their context. Different shariat was ordained for different people depending
upon the times and the level of their understanding and the requirements of
their society but in accordance with the same unchanging laws of God.
The Quran says that the deen was both completed and perfected
through the revelation of the Quran which makes it a book of guidance for all
We also learn that the Quran was revealed in a single night on the
Lailutal Qadar. What was this Quran? This may have been only the bare
essentials Al-Kitab to enable the Prophet to get a complete understanding of
the religion while the contextualized Quran with hikmat in the form of
experiential learning was revealed over a period of 23 years. The two Qurans
are therefore essentially the same but differ in their form and detail.
All the scriptures revealed at different times were for the purpose of
guiding people to successful living and therefore based on the same
unchanging laws preserved in al-Lawh al-Mahfuz and in a form and to the
extent that could be understood by those people and covering the realities of
While the revelation of the Quran was going on, people were free to
raise questions and the Quran provides answers to every question.
This is my understanding and therefore only a personal opinion and I cannot cite any scholarly references
Dear Secular Logic,
When we say that God Almighty has created everything we mean to say
everything and do not exclude anything. God Almighty has chosen Islam for
Muslims and they do what Islam says.
You seem to have hatred towards Islam. Do not do that. Though i do not
follow your religion, I respect your religion. To respect other religions is
Islamic. The holy Qur’an suggests the prophet Muhammad peace be upon him to say
to every non-believer “to you your religion and to me mine”. This way Muslims
and non-Muslims can coexist peacefully. But you want me to change my mindsets. I will
not change my mindsets.
Sultan Shahin Sb,
all our Madarsas this is unanimously agreed upon that the holy Qur’an was
preserved in al-Lawh al-Mahfuz (the Preserved Tablet) before it was revealed to
the prophet Muhammad peace be upon him. I also believe the same. The holy
Qur’an has clearly described this fact in the following two verses:
this is a Glorious Qur’an (which is being sent down on the most Glorious
Messenger [blessings and peace be upon him]). It has been (inscribed) in
al-Lawh al-Mahfuz (the Preserved Tablet) before this” (56: 77-78)
is indeed the Glorious Qur’an, (Inscribed) in the very Well-guarded Tablet
(al-Lawh al-Mahfuz) (85: 21-22)
say it is the miracle of the Qur’an or the matter of the unseen knowledge of
God Almighty that he knew what would happen in the era of his beloved prophet
Muhammad peace be upon him. He preserved his holy book in al-Lawh al-Mahfuz
(the Preserved Tablet) before its descent (nuzul) and revealed it to his
prophet Muhammad peace be upon him, in its context. Thus it is also clear that
some verses of the holy Qur’an have its particular contexts and situations.
Sultan Shahin sahib,...
I do not know whether making the Quran "a creation of God" would make much difference. A scrutiny of the compilation that took place several years after the Prophet's death by people who had no expertise in compiling or editing may be worthwhile at some point, although at this time our community is not ready for such an undertaking. God's Commandments to Moses consisted of only one page. Jesus's Sermon on the Mount is only four pages. Instead of saying that the Quran is the word of God we should perhaps say that the word of God is in the Quran, but one has to find it and write it in simple, plain and exhortative language, exemplified by the First Commandment to Moses: "Thou shalst not kill".
The Ten Commandments and the Sermon on the Mount must be taught in our madrasas. After all both Moses and Jesus are our Prophets too.
Ghulam Mohiyuddin: "Why the Quran can be misinterpreted by so many people (including Boko Haram, Al Qaeda, Al Shabab, Talibans etc) is a serious problem that we cannot escape considering. Saying that these people are wrong is not enough. Why are so many Muslims violent, irrational, backward in education and science, subjugators of women and disrespectful of other religions? Is it something about the religion itself or is it about how it is taught? What kinds of bold and radical corrective actions are necessary? Is it un-Islamic to ask such questions?"
Very good and perhaps most important and urgent questions before Muslims. However, these are also questions that Muslims are not willing to or dare not ask.
I would take this opportunity to repeat what I said in another thread. A beginning can be made from declaring Quran a creation of God, rather than "an uncreated" being, divine in itself, parallel to God, as is taught in all our madrasas, making all its exhortations sacrosanct regardless of context. Then, of course, a lot more is required to be done. But are Muslims interested in changing their condition: that is the first question.
Mr. Secular Logic,
irrationality, lack of education and science, degradation of women and
disrespect towards other religions are such consequences that are all because of
un-Islamic attitudes being instilled in Islam by both radical so-called Muslims
not Muslims who are on such un-Islamic path. The corrective actions should be
taken by refuting their false ideas and even stop calling them Muslims. How can
they be Muslims while they are rejecting the teachings of the holy Qur’an and Hadith?
They should be disassociated from Islam.
intellectuals are somewhat apologized. On the one hand they refute the
terrorist ideologies of some so-called Muslims, describing them as the rejecters
of the Qur’an; on the other hand, they call them Muslims.
Good article! Neither wanton killings, nor abduction of girls nor banning education (western or eastern) is permissible in Islam. Why the Quran can be misinterpreted by so many people (including Boko Haram, Al Qaeda, Al Shabab, Talibans etc) is a serious problem that we cannot escape considering. Saying that these people are wrong is not enough. Why are so many Muslims violent, irrational, backward in education and science, subjugators of women and disrespectful of other religions? Is it something about the religion itself or is it about how it is taught? What kinds of bold and radical corrective actions are necessary? Is it un-Islamic to ask such questions?
The western education we say is actually Islamic
education. If someone gets western education, he will be more able to
understand reality of Islam.
Albert Einstein said, “Science without religion is lame,
religion without science is blind.” I believe it be true to a great extent. There
are many verses in the holy Qur’an which cannot be understood without having
knowledge of science such as the verse:
“Verily, in the creation of the heavens and the earth,
and in the alternation of the night and the day, and in the ships (and vessels)
which sail through the ocean carrying cargo profitable for the people, and in
the (rain)water which Allah pours down from the sky, reviving therewith the
earth to life after its death, and (the earth) in which He has scattered
animals of all kinds, and in the changing wind directions, and in the clouds
(that trail) between the sky and the earth, duty-bound (under Allah’s command)—certainly
(in these) are (many) signs (of Allah’s Power) for those who put their reason
to work” (2:164)
Without science one can have complete faith in the above mentioned
verse but cannot take the hidden treasure of knowledge out of the verse.
Dear Mehnoor, Boko Haram has grown up so violently because of its idea that “Western education is sin”
is against Islam itself. The first verse revealed to the prophet Muhammad peace
be upon him was ‘read’. Our prophet Muhammad peace be upon him has laid great
emphasis on seeking knowledge in different ways:
“Seeking knowledge from the cradle to the grave”
“Seek knowledge even if it is far as China”
“Seeking knowledge is a duty of every Muslim man and
"Wisdom is the lost property of the believer, he
should take it even if finds it in the mouth of a Mushrik"
The Hadiths mentioned above are some of uncountable
teachings of the prophet Muhammad peace be upon him that encourage seeking knowledge
for every Muslim regardless of gender.
What has been mentioned above on the importance of
knowledge refers to both, the religious as well as the worldly or secular
knowledge. The worldly knowledge all of us know includes western education.
Boko Haram has created problem with the western education
that is permissible in Islam. Thus, Boko
Haram is the worst enemy of Islam.
Dear Mehnoor, I and you may not be able to take the bombs
and guns out of the hands of Boko Haram, but we can of course look into the
reasons that have instigated them to do so un-Islamic act of abductions.
As being a Muslim, I burst into tears while getting to
know Boko Haram abducting teenage girls the other week. What happened to these
girls is still unknown to me. It is time to think about what the reasons are
for Boko Haram to kidnap these teenage girls. Book Haram seems to have it
allies released from the Jail. Another point they may put into their mind is
may be the removal of western education from their syllabus.