Islamic Finder - Lectures Khutbas

The Concept of God in Islam

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The starting point for the understanding of the Islamic concept of God are the phenomena or events that take place in nature and the world of man. 
 
Again and again, the Qur`an points to observable things and happenings — 
 
to heavens, with their decorative starts (50:6-8), 
to the earth, with its majestic, stabilizing mountains (31:10-11), 
to the sun and the moon and their movements on their well-defined courses (34:38-40), 
to the alternation of days and nights and the accompanying cycle of work and sleep (3:190, 27:86), 
to winds that, on the one hand, bring clouds and rain (30:48) and, 
on the other hand, make possible the movement of ships (10:22), 
to the great variety of life-forms such as plants that produce fruits and grains, each with a different taste (13:4, 34:32-35), 
to cattle out of whose bellies comes healthy milk from between blood and refuse (16:66), 
to bees and their production of honey, in which there is healing for men (16:69), 
to the fire that is ignited by man (56:71-72), 
to the birth of a human baby and the various stages that lead to it (23:12-14), 
to the variety of colors and languages found among human beings (30:22) and 
to events that take place within man, his mind and heart, and those that take place in human history (41:53). 
 
Contrary to what is said sometimes, the Qur`an does not point to events in the universe as part of a theological argument for the existence of God. It no doubt often points to the order and beauty in the universe (67:3-5, etc.), but never as a burhan or hujjah (proof or argument) for God's existence. In fact, it often points to phenomena of nature in a language which assumes the existence of God: "WE send winds...", WE give life..." Moreover, the Qur`an rarely, if ever, concerns itself with the question of the existence of God. 
 
But while the Qur`an does not make natural phenomena a basis or a proof of the existence of God, it does refer to these phenomena as _y_t all_h, or signs of God, which means that they do in some way point to God. 
 
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One way that events in the universe are signs of God in the Qur`an is that they point away from the worship of idols and of great deified human beings. Man can turn to these false gods only by ignoring the awesome reality of the universe and the tremendous variety, complexity and consistency of events that take place in it. An idol made and put in a temple by man with his own hands who cannot even remove a fly if it sits on it or a deified human being who himself depends for his existence "on daily bread" (5:75) cannot be in any way responsible for the awesome reality that we see in the form of the universe and its events. If we ask idol worshippers who sends down the rain and through it brings about life-forms which sustain us, not many of them will seriously point to one of the idols or deified human beings as the initiator of these phenomena, especially when they are in some very serious trouble (10:22, 31). Some of them might say that such and such a god or goddess is a god or goddess of rain or some other phenomenon and is thus its initiator, but looking at the universe around us, we can see the falsehood of this claim. For there is such a consistency in the highly varied and complex phenomena in the universe that we cannot attribute them to separate gods and goddesses (21:22, 23:91-92), unless those gods and goddesses work in such perfect harmony as to completely lose their independence and individuality, in which case it would be better to give them a single corporate personality instead of talking of them as separate gods and goddesses. Idol worship is man's ultimate escape from a vast and complex reality. Through idols man replaces this reality by a simple and cozy world of visible symbols. A fresh look at nature can free his mind and spirit from this ultimate prison of his own making. 
 
Another way in which natural phenomena act as signs of God and help lead man to God is that if their obvious implications are duly faced, they provide a cure for man's tendency to egocentricity and self-sufficiency. For, by looking at the natural phenomena, man can quickly see that he is ultimately completely dependent for everything, including his existence, on a reality other than himself and that no matter how important, he is only one of many wonderful phenomena in the universe. Egocentricity and self-sufficiency are the root cause of many diseases of the human spirit and many errors in thinking and they are a hindrance to man's realization of God. They may be one of the causes of idolatry, since idols and deified human beings may be projections of man's own ego and their worship may be a way by which man makes himself the ultimate object of his adoration and concern. By curing man's egocentricity and self-sufficiency, reflection on natural phenomena can remove a big hindrance in the way of his realization of God. 
 
REFLECTING, REMEMBERING AND REASONING 
 
The events that take place around, and within, man do not serve as signs of God for everyone. Although everyone knows, for example, that man is made from a drop of fluid (semen) by a process with which he himself had nothing to do and that he depends on his continued physical existence on food which is not made by him, this knowledge does not cure everyone of egocentricity or self-sufficiency as completely as it could. What is needed is that, somehow, the implications of these and other facts sink into man's heart and become part of his thinking and emotional makeup. This requires reflecting on the facts (fikr), keeping them in mind or "remembering" them (dhikr) and reasoning ('aql). The Qur`an often concludes its references to natural phenomena or other happenings by saying "(in this) there is a sign for those who reflect" or "for those who remember" or "for those who use reason" or "those who possess understanding" (16:11, 13, 2:164, 3:190, etc.). 
 
In the past few centuries, precisely when man began to show exceptionally keen interest in nature, many people have been led by a look at nature not to God but to atheism. The Qur`anic explanation of this phenomenon would be that these people have somewhere erred in the use of their cognitive faculties. The observations and experiences to which life exposes an average human being must lead a person to God unless he shuts his eyes to some facts or otherwise makes erroneous use of reason (2:171). This is, of course, not to say that man can provide with his reason a deductive proof of the existence of God, but only that if man does not make irrational assumptions, does not ignore implications of what he sees or clings to conclusions not sufficiently supported by evidence and maintains an open attitude towards fresh experience and evidence, then he would be gradually led to certain belief in the true God. It is in this sense that nature and man's own self provide signs of God only for those who reflect and use reason. 
 
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A NON-DETERMINISTIC UNIVERSE 
 
A basic question about the universe is whether it is deterministic or non-deterministic, that is, whether or not it is possible for man to know all that exists and to develop an intellectual system which can determine all future states of the universe (i.e. all that exists) on the basis of known data about its past or present states. How we answer this question will determine whether we can believe in God or not. If we hold the universe to be deterministic, then we must inevitably deny the existence of God. On the other hand, the view that the universe is non-deterministic suggests a belief in God. 
 
At the present time, it is not possible to settle the question one way or the other. But the following observations make the view of a non-deterministic universe more plausible: 
 
1) It is provably impossible to show that the universe is deterministic. For, in order to prove that the universe is deterministic, we need to show that there does not exist anything that we do not know. We also need to produce a system of laws and principles that describes the universe so that nothing that has ever happened or will ever happen conflicts with this system. But this is obviously impossible, for we have no way of knowing all that will happen in the future and no way of showing that nothing exists other than what we know about. In contrast, it is not provably impossible to show that the universe is non-deterministic. It is conceivable that at some stage of our knowledge about the universe, we have at our disposal a large enough set of observations which we can show that they do not fit into any system. This situation can be illustrated by an example. Suppose that every minute or so I draw on a piece of paper a colored circle and hand the paper over to you. I ask you whether all the circles I am going to draw are red. You can never answer this question in the affirmative since you will never know what color I will use in my next drawing of a circle. But you may be able to answer the question in the negative since the circles I have already drawn may contain one which is not red. 
 
Thus, while the view that the universe is deterministic is demonstrably indemonstrable, the idea of a non-deterministic universe may be demonstrable. 
 
2) Continuous and radical revisions in science throughout its history also lend some weight to the view of a non-deterministic universe. The radical revision in the nineteenth-century physics by the theory of relativity shows in particular that even our ideas about such basic aspects of the universe as time and space have no a priori character. 
 
3) Our experience of "free will" also supports the view that the universe is non-deterministic. For, in a deterministic universe, all human choices must be determined by a system knowable by man, and it is less understandable how this situation can produce the experience of "free will" than if the universe is non-deterministic. 
 
The Qur`an, of course, assumes a non-deterministic view of the universe. 
 
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SOME CONSEQUENCES OF NON DETERMINISM 
 
A non-deterministic view of the universe has the following logical consequences which are consistent with Qur`anic statements. 
 
1) Reality is radically different from any human picture of it and, therefore, it is essentially a mystery. The Qur`an says: 
 
        "There is nothing like unto him" (42:11). 
 
2) Everything which does not involve a self-contradictory situation can happen. For, whenever we say that such and such a thing is impossible, we mean that such and such a thing does not fit in the picture of reality that we have accepted in our minds, and, in view of non determinism, no such picture is valid. The Qur`an expresses this by saying: 
 
        "God is capable of doing all things" (3:29). 
 
It follows that miracles are possible. 
 
3) Revelation is possible, since revelation is a miracle in knowledge. 
 
It needs to be stated here that the non-deterministic view of the universe does not mean that the universe does not follow any system, but only that it does not follow a system knowable by man. Also, there is a sense in which the universe is obviously deterministic and that is that it will be what it will be. We can express this by saying that while the universe is non-deterministic from the human perspective, it is deterministic from the perspective of God. 
 
Something comparable holds for man's experience of free will. Man experiences freedom of will to the extent that he experiences the universe as non-deterministic. But from the point of view of God, man has no free will, since from God's perspective, the universe and therefore all human choices are deterministic. This makes such seemingly paradoxical Qur`anic statements as the one that follows perfectly understandable: 
 
        "For him who wills to take a way to his Lord. But you will not will unless wills God, the Lord of the universe" (81:28-29). 
 
GOD AND THE "NATURAL PROCESS" OF SCIENCE 
 
In the present-day scientific picture of the universe, two distinct elements can be identified: 
 
a) objects and events; 
 
b) something which atheistic science will describe as "Natural Process", a set of processes or principles according to which objects/events are transformed into one another (e.g. a seed into a tree, an egg into a chicken, a cloud into rain) or, somewhat more technically, according to which the universe moves from its state at one moment in time to its state at another moment. 
 
Science aims to determine this second element, the transforming processes and principles operating in the universe. As we saw earlier, the Qur`an would regard this goal as unrealizable in totality in view of the fact that the Qur`an holds a non-deterministic view of the universe. Nevertheless, it would be interesting as well as instructive to compare the Natural Process of science and God of the Qur`an. There is a justification for this comparison. The Natural Process of science and God of the Qur`an are corresponding concepts in two different systems. If we ask an atheistic scientist who is ultimately responsible for bringing down the rain and then, with that rain, bringing all kinds of foods which nourish men, his answer would be: The Natural Process. For the same question, the Qur`anic answer would be: God. The correspondence between the Natural Process of atheistic science and God of the Qur`an is such that from a Qur`anic point of view, the Natural Process could be regarded as a false image of God. 
 
Sometimes, even believers in God accept the Natural Process as a reality separate from God, though established and supervised by Him. But such a view cannot be supported on the basis of the Qur`an. In the Qur`an, God is given such direct responsibility for even the most ordinary and repetitive phenomena that there is left no scope for postulating any such reality as the Natural Process intermediary between God and the phenomena. We may try to understand the Natural Process in terms of the Qur`anic concept of "Sunnah (way) of God" (17:77, 33:62, etc.). But the Qur`an restricts the use of this term to God's way of dealing with wrongdoers or the righteous among men. Moreover, Sunnah of God cannot have any existence separate from God. 
 
Thus, the Natural Process and God are corresponding concepts. And, because of this, there are some similarities between the two which tend to increase as science matures and develops. We mention here some of these similarities. 
 
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Science views the Natural Process in terms of a set of mathematical equations. The Natural Process therefore has some kind of existence in a timeless world of abstract relations or ideas. This existence is radically different from the existence/occurrence of objects/events which the Natural Process continuously transforms and which exist/occur in space and time. Also, the Natural Process is viewed in science as operating in an unchangeable way at all times and in all places, inside the tiniest of atoms as well as the largest of galaxies. In other words, its operation is eternal, unchangeable and omnipresent. In contrast, objects/events last for a limited period of time and exist/occur in a definite part of space. 
 
At one time, science viewed the Natural Process as operating on already existing, eternal, matter which was thought to be made of atoms — eternally existing, indivisible units of matter. These atoms were believed to be perpetually moving and combining with one another according to deterministic laws and resulting in the formation of other objects, including human beings. It was thought by many that, at least in principle, even the mental events — thoughts, feelings, etc. — could be explained in terms of the movements and configurations of atoms produced by the Natural Process. In the nineteenth century, atoms were replaced by elementary particles (electrons, protons, etc.), but the basic picture remained the same. 
 
However, in twentieth-century physics, it is shown that matter is not eternal. It can be changed into energy, which can, in turn, be changed into matter. There is no such thing as the indestructible, indivisible, unchangeable atoms of classical Greek philosophy or the indestructible, indivisible, unchangeable elemental particles of nineteenth-century physics. Nothing in time and space exists eternally in an unchangeable form. The Natural Process, therefore, must assume greater importance and reality than it was given previously. In the earlier picture, matter and the Natural Process were two basic and eternal realities. In the present picture, matter has been removed from this position; only the Natural Process remains a fixed and permanent reality. This means that even though the Natural Process is invisible, it is the most real of all the existents, for while everything else passes away by being transformed into something other than itself, the Natural Process remains forever. 
 
Now, a number of similarities can be seen between what has been said above about the Natural Process, as it is sometimes conceived in modern scientific thought, and what the Qur`an says about God. Thus, like the Natural Process of science, God of the Qur`an exists beyond this world of space and time, yet He is present in every moment of time and every place in space. Though He is invisible, yet He is the most real of all things. Like the Natural Process of science, God is the only permanent reality. In the words of the Qur`an: 
 
        "Everything on it (i.e. the earth) perishes but abides forever in the face of thy Lord full of majesty and honor" (55:26-27). 
 
Even the heavens and the earth, which look so permanent, will one day pass away through transformation into something different: 
 
        "One day the earth would be changed into a different earth and so will be the heavens" (14:48). 
 
Along with the similarities between the Natural Process of science and God of the Qur`an noted above, there are clearly enormous differences between the two. One of these differences, of course, arises from the fact that the Qur`an assumes a non-deterministic view of the universe whereas science is motivated by faith in a deterministic universe. Another is based on the fact that the Qur`an sees the universe as serving a purpose whereas science does not even concern itself with the question of whether the universe has any purpose or not. 
 
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A PURPOSEFUL UNIVERSE 
 
The question, however, must be raised. Have totally blind forces brought about human and other life which may be forever destroyed by the same forces; or is there some ultimate purpose in life's yearnings and strivings, its pains and pleasures? Is the universe like a huge automated, eternally running factory which, on the one hand, keeps making all kinds of wonderful things and, on the other hand, keeps dismantling them; or is it more like an intelligently supervised factory which is in the process of constructing something and in which every destruction serves a constructive purpose? As in the case of the question about whether the universe is deterministic or not, it does not seem possible to give a conclusive answer to this present question, but some considerations make the view of a purposeful universe more plausible. 
 
All studies of the universe show that events in the universe are linked together in a very consistent way. Indeed, all scientific and philosophical activity is based on the belief that everything that happens in the universe is linked together in a consistent whole. That is why, if we discover a fact that does not fit with a theory, then we feel obliged to revise that theory so as to integrate the newly discovered fact into it. In such a universe, the emergence of life and, in particular, human life, with its spiritual concerns and its willingness to sacrifice for higher goals, is more likely to say something about the universe as a meaningful reality than being a result of mere coincidences in an otherwise mindless universe. Furthermore, whatever we know about the universe at the present time suggests a general (though not linear) movement forward, manifested more clearly first by the evolution of more and more complex and skilful organisms, culminating in one direction by the emergence of man and, then, by the development of more and more organized human civilizations. We have no evidence to show that the universe ever moved backwards in the sense that there never was a reduction in the highest level of intelligent and purposeful activity in the universe. Hence, there is also no evidence of an endless forward-and-backward cyclical movement without any general move forward. The general forward movement in the universe suggests a purposefulness in the universe as a whole. 
 
The Qur`an in any case categorically affirms that the universe has a purpose: 
 
        "We have not created the heavens and the earth and what is between them as an idle sport. We have created them for a just end but most (people) do not know" (44:38-39). 
 
        "(The unbelievers say), What is there except our worldly life? Death will put an end to us. We are born to life and then Time destroys us" (45:24). 
 
        "(The believers say), O our Lord! You have not created all this in vain" (3:191). 
 
A CREATED UNIVERSE 
 
One consequence of the belief that events in the universe have an ultimate meaning or purpose behind them is that the transforming "process" which moves the universe from one state to another should be spoken of in personal terms; instead of impersonal terms of science such as the Natural Process, it would be more appropriate to use a term like a "Transforming Intelligence". 
 
But God of the Qur`an is not merely an intelligent agent of transformation. He is the "originator of the heavens and the earth" (2:117, 42:11). The Arabic terms for originator used in the Qur`an (bad_ and f_tir) imply that the heavens and the earth once did not exist and God created them out of nothing. This does not mean, however, that they were instantaneously brought into existence in their more or less present form. In the following amazing statement, the Qur`an makes it clear that the present form of the universe is the result of a profound transformation: 
 
        "The heavens and the earth were once joined together and We opened them up" (21:30). 
 
It is harder for the human mind to conceive of a created universe than of a non-deterministic universe or a purposeful universe. This is because the last two characteristics have greater support in our experience than the first. The idea of a non-deterministic universe is supported by our experience of limitations of our own mind and our repeated failures to fully comprehend reality. The idea of a purposeful universe is supported by our experience with our own life as a highly organized and purposeful activity. But the idea of a created universe does not find similar support in our experience. This is the point where miracles and revelations (also called "signs of God" in the Qur`an) come in. We noted earlier that the view of a non-deterministic universe implies the possibility of miracles and revelations. If we do not cling to conclusions reached through an erroneous use of reason, then the non-deterministic, purposeful reality itself guides man and reveals its creative character. 
 
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A QUR`ANIC PASSAGE ABOUT THE PROPHET ABRAHAM 
 
It may be a fitting conclusion to this article to consider the following Qur`anic passage concerning the Prophet Abraham's journey to faith in God: 
 
        74 "Behold! Abraham said to his father, _za, do you take idols for gods? I do see you and your people in manifest error. 
 
        75 And in this wise did We show Abraham the dominion of the heavens and the earth that he might have certainty of faith. 
 
        76 When the night covered him, he saw a star. He said, This is my Lord. But when it set, he said, I love not those that set. 
 
        77 When he saw the moon rising, he said, This is my Lord. But when the moon set, he said, Unless my Lord guides me, I shall surely be among the lost. 
 
        78 When he saw the sun rising, he said, This is my Lord; this is the greatest. But when the sun also set, he said, O my people! I dissociate myself completely from your practice of ascribing divinity to any but God. 
 
        79 I do turn my face wholeheartedly towards Him who created the heavens and the earth and I am not among those who ascribe divinity to any but Him" (Surah 6). 
 
Verse 74 tells us that Abraham has already concluded that the worship of idols practiced by his father and his people was wrong. Figures made by men by their own hands, unable to benefit or harm anyone, could not be fit objects for worship by man. But what about the heavenly bodies which are neither made by men nor are capable of benefiting or harming anyone? Verses 75-79 tell us how Abraham rejected the worship of these as well, and found certainty of faith in the one true God. 
 
Verses 75-79 have been traditionally understood as a recounting of either an argument between Abraham and his people or of his own thoughts that lead him to the one true God. The latter is clearly a sounder interpretation in view of God's words in verse 75: "And in this wise did We show Abraham the dominion of the heavens and the earth that he (i.e. Abraham) may have certainty of faith" and Abraham's own words in verse 77: "Unless my Lord guides me, I shall certainly be among the lost". 
 
But even as a recounting of Abraham's own thoughts, the passage should not be understood in a literal way. A literal understanding of the passage will oblige us to attribute extreme naiveté to Abraham, since the main argument would then seem to be that the stars, the moon and the sun cannot be true gods since they set, but even in those days, people, especially those of Abraham's stature, must have known that the setting of the heavenly bodies does not mean that they cease to exist or to shine, an observation which takes away all seriousness from the argument. Moreover, the profound experience of realization of God just does not happen during the course of a single night by looking at the setting of three heavenly bodies, nor can such an observation of the heavenly bodies be described as showing to Abraham "the dominion of the heavens and the earth" (verse 75). 
 
The recounting of Abraham's thoughts should be understood in a parabolic way. Abraham becomes a typical seeker of truth and his journey to faith a typical journey, which is represented as a parable. Understood as a parable, every detail in the passage begins to assume significance. The night that engulfed Abraham represents a stage of spiritual darkness in which a seeker is lost in doubt and confusion. All seekers of truth must pass through such a stage. Even the last and the greatest of the prophets, Muhammad, passed through it, as the following Qur`anic passages show: 
 
        "And (God) found you (O Muhammad) lost and He then showed you the way" (93:7). 
 
        "(Earlier, O Muhammad!) You did not know what is the book and what is the faith" (42:52). 
 
In the case of Abraham, we can imagine how lost he must have felt, as in darkness, after he had rejected the worship of idols and cut himself off from the religion of his father and his people and had not yet found anything to fill the vacuum. 
 
In general terms, the star, the moon and the sun and their setting mean that all phenomena in the universe are of temporary nature and a seeker reaches his main destination when he learns to look past these temporary phenomena towards the transforming and creative agent behind them. But we can elaborate this in view of the details of the parable. 
 
After the night covers a seeker, illumination sooner or later does come to him, provided his love is true. However, before the seeker sees the real light, he sees some partial lights which he mistakes for the real one. The star, the moon and the sun represent such partial and deceptive lights on the way. The exact nature of these may be different for different persons, which is the reason why the parabolic language is used: to cover a variety of situations. The following is one meaningful interpretation. 
 
The star represents the partial reality that is known through the senses. There is a tendency in man to view this reality as final, to say that there is nothing except what he can see, hear, smell, etc., and what he sees, hears, smells, etc., is exactly as he sees, hears, smells, etc. "The world of my senses is the reality that is responsible for bringing me about and sustaining me, in short, this reality is my Lord". The setting of the star means the inadequacy of the knowledge primarily acquired on the basis of the senses, the discovery that things are rarely as they appear to be. It also means that the part of reality which is known through the senses necessarily exists for a temporary period and must inevitably pass away. This does not satisfy a true seeker. He "loves not those that set". The ultimate reality he is searching cannot be temporary: it must be eternal. 
 
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Gradually, man's intellect develops and he learns to make better and better use of reasoning and analytical thinking. This is like the rising of the moon. With this brighter light, man's knowledge expands tremendously. He can correct many deceptive impressions created by the senses. For example, he can see a round earth behind the appearances of a flat earth. He can measure distances between, and sizes of, far-off heavenly bodies that to the senses appear so small and so near. On the basis of relatively few observations, he can erect far-reaching theories. It appears to him that human intellect is the very key to the understanding of reality. Some theory or philosophy becomes for him the final and absolute truth. He feels that he has found the equivalent of a god. 
 
But the moon also sets. A true seeker sooner or later realizes that the human intellect can provide no secure foundation for knowledge. Every picture of reality built by the intellect must sooner or later pass away through the process of revision. At this stage, a seeker gets concerned. He had two sources of knowledge within him: his senses and his intellect. Both have failed him. He has nothing left within him to depend on. He turns to the very reality he is seeking and seeks for help: "Unless my Lord guides me, I shall surely be among the lost". 
 
He then undergoes a spiritual experience. He sees the brightest light of all, which, like the sun, seems to illuminate everything. The seeker thinks that this must be it. But, alas, this is not it. The illumination does not last. The sun, too, sets. 
 
This is followed by the final stage in which man realizes that the ultimate reality is a transcendental reality. But despite its transcendence, man is very vividly aware in this stage of the purposeful presence and creative power of this ultimate reality. He experiences it as a person and wholeheartedly devotes himself to Him, so much so that he can stand in His name before the entire nation. This is the stage of that certain faith to which God intended to lead Abraham by showing the dominion of the heavens and the earth. 
 
It is noteworthy that in the Qur`anic passage, Abraham does not concern himself with the question of whether he has a Lord, but only with the question of who is his Lord. This is because there has to be a reality which is ultimately and completely responsible for bringing man into existence and sustaining him; even an atheist assumes such a reality which, for him, is something like the "Natural Process". Thus, the real question is not whether such a reality exists but rather what its nature is. 
 
By: Dr. Ahmad Shafaat (198?) 
http://www.islamicperspectives.com/ConceptOfGod.htm</div>

The Concept of God in Islam

The starting point for the understanding of the Islamic concept of God are the phenomena or events that take place in nature and the world of man. Again and again, the Qur`an points to observable things and happenings — to heavens, with their decorative starts (50:6-8), to the earth, with its majes…

28Jun2017

Capturing the Elusive Muslim Unity

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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh-Cn2LCJIZ7tqpKH8AI5Pm3wzLdVPz4EQZck639UrreCIULQV-7JDG7qRLslHxwoAcB2fc5j0xIZWsx7RsoNuiMqsoSE8_Tk1K22dM1PcEJ3ChZvlFkxhiSxED6xRQZ2ZKsOx1X61s9Vow/s1600/muslims-praying-malaga-spain-01.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="425" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh-Cn2LCJIZ7tqpKH8AI5Pm3wzLdVPz4EQZck639UrreCIULQV-7JDG7qRLslHxwoAcB2fc5j0xIZWsx7RsoNuiMqsoSE8_Tk1K22dM1PcEJ3ChZvlFkxhiSxED6xRQZ2ZKsOx1X61s9Vow/s1600/muslims-praying-malaga-spain-01.jpg" width="640" /></a>We have been talking about the need for unity among us for so long and yet unity never comes and strength never follows. In fact, it seems that the more we talk about unity, the more we get divided. Is it not time that we ask ourselves why unity so alludes us despite the fact we talk about it and our din stresses it? 
 
There are two main reasons why unity eludes us and therefore there are two main ways we can achieve it. The two reasons are: 
 
<ul style="text-align: left;">
<li>    Unrealistic idea of unity</li>
<li>    Unsound organization</li>
<li>    Unrealistic idea of unity</li>
</ul>
 
We often think of unity as the absence of differences and disputes. That is unrealistic because human communities can never be without differences and disputes and Muslims are no exception. Instead of thinking of unity as absence of differences and disputes, unity should be thought in terms of effective ways of managing differences and disputes. This is the guidance that the Book of Allah provides us. Thus Allah says: 
 
    And obey Allah and his Rasul and do not dispute, for then you will be weak in hearts and your strength (rih) will depart. And be steadfast; surely Allah is with the steadfast (sabirin) (8:46). 
 
    O believers! Obey Allah and obey the Rasul and those in charge among you. And if you dispute in any thing, refer it to Allah and the Rasul if you believe in Allah and the last day. This is better and more suitable in the end (4:59). 
 
    Notice that in one ayah Allah says, la tanaza‘u (do not dispute). Perhaps the view of unity as having no dispute is based on an exclusive focus on this ayah. But let us also keep in my mind the second ayah that says fa in tanaza‘tum fi shay` (if you dispute in any thing). This ayah accepts that disputes will arise and gives guidance to resolve them. 
 
    Thus we should view disputes as undesirable and at the same time unavoidable. Therefore unity requires being prepared to deal with disputes when they arise, which means creating procedures to resolve them. Allah gives the general principle of resolving disputes: refer them to Allah and the Rasul (sall allah ‘alayh wa sallam). 
 
    This principle was simple to apply in the time of the Rasul (salla allah ‘alay hi wa sallama) – the believers could go to him and ask for the decision. Now its application requires creation of suitable institutions. 
 
    It requires courts with judges having knowledge of, and commitment to, Islam. The judges must be independent, not controlled by the governing authorities. Notice that Allah first says: 
 
    “Obey God and obey the Rasul and those in authority among you”. 
 
    Then when there is a dispute the ayah simply says: 
 
    “refer it Allah and the Rasul” 
 
    Those in authority are not mentioned. This has two implications: 
 
    a)      Disputes can be between those in authority and other Muslims. 
 
    b)      Judgment in the dispute should be independent of those in authority. 
 
    In Muslim countries this means independent judiciary while in North America less formal but still very credible and trusted procedure for dispute resolution may suffice. For example, in each organization a committee could be created whose job is to resolve differences in the light of what Allah and the Rasul (sall allah ‘alayh wa sallam) have taught us. If we do not find resolution of a dispute in what Allah and the Rasul (sall allah ‘alayh wa sallam) have taught us, then you can be sure that its resolution can be found by the simple of use of ‘aql, of which God has given us plenty, if only we use it. This use of ‘aql may sometimes require professional knowledge and experience. 
 
    Recently, the Government in Ontario decided to create Islamic courts to resolve family disputes. This is a welcome development, but unfortunately some individuals, even those who call themselves Muslims, have opposed the idea despite the fact that other communities have similar courts and despite the fact that the proposed Islamic courts would not have the final say. Referring disputes to Allah and the Rasul (sall allah ‘alayh wa sallam) is a commandment of Allah and if we reject it in principle then we are no longer Muslims. Notice that when Allah says that refer your disputes to him and to the Rasul (salla allah ‘alay hi wa sallama) he adds: 
 
    “if you believe in Allah and the last day” 
 
    That is, basic Islamic belief makes it necessary that we should refer disputes to Allah and the Rasul (sall allah ‘alayh wa sallam). 
 
    Some individuals even reject the whole Shari‘ah. They say that they want Islam but not the Shari‘ah. But the Shari ‘ah is part of what the Rasul (sall allah ‘alayh wa sallam) has brought, as Allah says: 
 
    Then we put you [O Prophet] on a shari‘ah in the matter. So follow that and do not follow the vain desires of those who do not know (45:18). 
 
    What the Rasul (sall allah ‘alayh wa sallam) has brought, if used with the ‘aql Allah has given us can lead us to the best in this dunya and the best in the akhirah. So let us follow that and not be distracted from it by anything. 
 
    Our unity can be and should be achieved only on the basis of complete acceptance in principle of all that the Rasul (sall allah ‘alayh wa sallam) has brought including the Shari‘ah. Allah says: 
 
    And hold fast to the rope of Allah and do not get divided (3:103). 
 
    Rope of Allah is the kitab allah and the authentic Sunnah of the Rasul (sall allah ‘alayh wa sallam). Holding fast to that rope is, at the very least to accept the principle that we should live by, judge by, and resolve disputes by what Allah and the Rasul (sall allah ‘alayh wa sallam) teach us, including the Shari‘ah. 
 
    Dear Brothers and sisters! It is kufr to reject Shari‘ah in principle because Shari‘ah is part of what the Rasul (sall allah ‘alayh wa sallam) has brought. Many Muslims are wary of takfir, that is, declaring some ideas kufr and some of their proponents as kafir and indeed we should be extremely careful in such declarations. Yet we should not go to the other extreme and start accepting even the kind of errors that undermine the very foundations on which our din and our ummah is founded. There are some things that cannot and must not be accepted under any circumstances. For example, we should never accept the idea of another prophet after the Prophet Muhammad and we should never accept rejection in principle of any part of what he has brought. 
 
    We can differ about interpreting and implementing Shari‘ah. We can also differ whether a particular hadith or sunnah is authentic or not. But if we are Muslims we cannot reject Shari‘ah. This is a basic principle in Islam, but alas, it is a sign of the times that even this needs to be repeated. 
 
    In the interpretation and implementation of Shari‘ah there is indeed a great deal of room for improvement. The ummah needs to produce scholars and thinkers who can thoroughly review the work of earlier ‘ulama`, fuqaha` and muhaddithun and build on their work by correcting and improving it where necessary. And while this process of correction and improvement continues we also need to learn how not to let differences of interpretation cause debilitating divisions among us. In this connection some general principles may be quickly mentioned. In matters of truth and falsehood, moral right and moral wrong, we should follow what we, or the scholars whom we trust, consider right and at the same time show respect for other sincere opinions. In case of other matters, relating to rules of ritual acts we should not insist on any position but rather facilitate the formation of consensus. We should reject those scholars who create divisions among Muslims on the basis of faru‘iyat (minor details related to rituals.) 
 
    Unsound organization 
 
    The second cause of our disunity is the way our societies and associations are organized. We violate almost every Islamic principle of organization, which makes us prone to divisions and personal conflicts. 
 
    Islam gives the following principles of organization that we need to apply in our countries and Islamic centers and associations etc. 
 
    a)         Participation of the people involved, through a shura or consultation process suitable for the type of task an organization is engaged in, as Allah says: 
 
    Their affair is (by) consultation among them (Qur'an 42:38). 
 
    This shura must be as inclusive as possible, as the words “among them” bayna hum make clear. Inclusive shura brings life-giving energy and ideas to an association, or group or country. Absence of a genuinely inclusive shura results in alienation and increases mistrust, which then brings divisions and/or indifference, indifference being sometimes even worse than divisions. 
 
    b)        Accountability (muhasabah) of all people charged with various responsibilities, no matter what their position or what their relation with us. Allah says: 
 
    O you who believe! Stand out firmly for right as witnesses to Allah even if it be against yourselves, your parents, or your kin ... (4:135, 5:8, 9:71 etc). 
 
    This accountability should not be limited only to finances but also extend to performance of duties. For very small organizations this accountability could be informal but it should become more and more formal as the organization becomes bigger and bigger, e.g. through regular audits and evaluations of performance. Moreover, devious or poor performance should have consequences. There should be creditable procedures for relieving persons from their responsibilities in case of incompetence, misuse of authority, and serious violation of rules.  This is because the larger interests of an organization should take precedence over an individual’s feelings and concerns. 
 
    c)         Obeying those in position of authority (ul al-amr), when the authority is acquired by a due process and is exercised to carry out the task assigned. 
 
    Obey Allah and obey the Rasul (sall allah ‘alayh wa sallam) and those in charge (4:59). 
 
    Without such obedience there will be chaos. This obedience, however, will not come naturally if creditable processes of shura and muhasabah are not there. Without shura and muhasabah obedience can be obtained only by the use of brute force, which would on the surface create stability but under the surface generate stagnation and divisions, as we can see with our eyes throughout the Muslim world as well as in Muslim organizations here in non-Muslim countries. 
 
    d) Avoiding waste (israf) of every type of resource. Allah says: 
 
    Surely, he does not like the wasteful (7:31, 17:26-27, 25:67 etc). 
 
    At the same time we should spend enough resources to do a task well. So Allah says about believers: 
 
    When they spend they are neither extravagant nor niggardly but take a medium course. (25:67) 
 
    e)      All members of an organization and not just a few should spend their time, energy and money to make the organization work. Infaq fi sabil allah is for all believers and not just for a few: 
 
    Say to the believers that they establish salah and they, out of what we have given them, spend openly and secretly before there comes a day when there is no trading and no befriending. (14:31) 
 
    Our various organizations in Canada are far from realizing their full potential. This is because some or all of the above Islamic principles of organization are ignored. What we need to do is to apply the above principles in all our existing organizations. In addition to smaller organizations concentrating on specific tasks we also need large organizations that represent Muslims in cities, provinces as well as the whole country. At present there exist such organizations but they have not made any genuine and successful effort to involve a really significant number of Muslims. 
 
Dear Brothers and Sisters! The Book of Allah provides us guidance in every matter, 
explaining everything (16:89). 
 
So let us turn to it and reflect upon it and pay attention to all that it says. 
 
By: Dr. Ahmad Shafaat 
 
Source: http://www.islamicperspectives.com/Unity.htm 
Based on a Friday khutbah delivered on July 30, 2004 </div>

Capturing the Elusive Muslim Unity

We have been talking about the need for unity among us for so long and yet unity never comes and strength never follows. In fact, it seems that the more we talk about unity, the more we get divided. Is it not time that we ask ourselves why unity so alludes us despite the fact we talk about it and o…

28Jun2017

Extolling the Quran and Sunnah

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All praise is due to Allaah, may peace and blessings of Allaah be upon His Prophet (s.a.w.s.), his household and companions. 
 
Fellow Muslims! Fear Allaah as He should be feared and be conscious of Him in private and in public. 
 
“O you who believe! Keep your duty to Allaah and fear Him, and speak always the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allaah and His Messenger has indeed achieved a great  achievement.” (Al-Ahzaab 33:70-71) 
 
Brothers in Faith! These days, Islaamic societies are being relentlessly attacked by Christianisation campaigns, impudent temptations and open war through misleading mass media controlled by callers to evil and corruption in order to Westernise these societies  and to divert them from their religion and path. 
 
Indeed, the unbelieving nations live a disgraced life, suffer in infected sludge and move in moral and religious darkness. While some are alcoholics, others are addicted to music and another large number of them are enslaved by their lust. Their statutes are full of oppressive and unjust laws which they use to decide matters relating to their lives, chastity and properties. Allah (S.W.T.) says: “And he for whom Allaah has not appointed light for him there is no light.” (24:40) 
 
However, it is very saddening that some Islaamic societies have been affected by this westernisation so much so that it has attacked their established concepts,  changed their customs, weakens their strength and destroys many aspects of their lives. Allaah says: 
 
“And they will never cease fighting you until they turn you back from your religion if they can.” (Al-Baqarah 2:217) 
 
Brothers in Islaam! There will be no religious stability nor actualisation of Divine promise or safety from retribution and calamities except by holding fast unto the Book of Allaah which He revealed to His Messenger Sallallahu ‘alayhi wa sallam (s.a.w.s.); for that is real protection, the astounding evidence and the ever-illuminating light. It is a revelation that whenever it was revealed to the Prophet (s.a.w.s.)  it weighed heavily on him, he would lower his head, his face would become morose and his forehead would sweat profusely. Aa`ishah said: “I have seen while he was been revealed to on a very cold day ad when the revelation ended, his forehead would sweat profusely.” He, himself, used to say: “Sometimes, revelation comes to me like a clattering of bell and that is the most trying experience I get when the revelation is being revealed to me. It would then leave me until I have comprehended the revelation.” 
 
The Qur’aan is a great sign and a weighty Word. Allaah commanded His Prophet (s.a.w.s.)  to hold fast unto it and never deviate from it. He says 
 
“Then We put you on a (plain) way of (Our) commandment. So follow you that and follow not the desire of those who know not.”  (Al-Jaathiyah 45:18) 
 
The Prophet (s.a.w.s.)  himself informed his nation that the only guidance lies in clinging unto the Qur’aan when he said: “I am leaving for you two things if you hold fast to them you will never get astray: The Book of Allaah and my Sunnah.” 
 
His companions used to receive the Revelation with honour and acceptance. They would abide by its commandments, surrender to its judgment and guidance without hesitation or preference to other options. Ibn Buraydah narrated from his father that he said: “While we were sitting at our drinking place on the sand and we were three or four persons with a jug with us and drinking liquor for it was then lawful, then I left for the place of the Prophet (s.a.w.s.)  and greeted him. The verse that prohibited alcohol drinking was then revealed: 
 
“O you who believe! Intoxicants, Gambling, Al-Ansab (i.e. animals that are slaughtered on stone-altars for idols) and Arrows (that are used for seeking luck or decision) are an abomination of the Satan’s handiwork. So avoid (strictly all) that in order that you may be successful. Satan wants  only to excite enmity and hatred between you with intoxicants and gambling, and hinder you from the remembrance of Allaah and from Salaah (the Prayer). Will you then not abstain?”  (Al-Maa`idah 5: 90-91) 
 
I afterwards went to my companions and read the verse to them. One of them was holding his alcohol in his hand having drank some and the rest was still in his cup, but he turn the cup just below his upper lip. They all poured away what was in their jug and said: “We abstain, Our Rabb (Cherisher and Sustainer)! We abstain, Our Rabb!” 
 
The verse was revealed when they were holding their cups in their hands and it was the command of Allaah that prevented them from reaching their lips. Those who were holding cups of alcohol broke them and those who have taken a mouthful coughed it out. Containers of alcohol were broken in al-Madeenah. Such is the commandment of Allaah. One should have no option except to submit and surrender to it. 
 
Also, when Allaah revealed the verse: “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies.” (Al-Ahzaab 33:59 ) the Ansaar women came out as if there were  sieves on their heads because of their garments.” 
 
Ibn `Abbaas also narrated another incident of the companions total submission to the commandments of  Allaah and His Messenger. He said: “The Messenger of Allaah saw a golden ring in the hand of a man so he pulled it off and threw it away and then said: “Will one of you knowingly take a burning charcoal and put it in his hand!” When the Messenger of Allaah left the scene, the man was told: ‘Take your ring and make use of it (in something else)’. The man replied: “No, by Allaah! I will never take it since the Messenger of  Allaah has thrown it away.” (Muslim) 
 
Fellow Muslims! The only safe way and protection from the trials and temptations of this age is fast adherence to the Book of Allaah and the Sunnah of His Messenger and then the path of the righteous predecessors of this Ummah. That is the only way out of tribulations. Jundub bin Abdullah Al-Bajalee told the people of Basrah about the two revelations (the Qur’aan and Sunnah): “Hold fast unto the Qur’aan for it   is the guidance during the day and light during the night. Take them into practice however hardship and poverty that may cause you. When any calamity befalls you sacrifice for it your money rather than your religion. If the calamity is beyond what your money can bear, sacrifice your blood for it, for the actual deprived person is the one deprived of his religion. There is no poverty after entrance into Hellfire.” 
 
Hudhayfah bin Yamaan told Aamir bin Mitr: “What will be your position if people take a single way and the Qur’aan takes another way?, which of the ways will you follow? He answered “I will be with the Qur’aan, die with it and be resurrected with it.” 
 
Brothers in Faith! Hold fast unto this revelation sincerely you will be shown its effects in your deeds, sayings dealings and all your affairs and you will live a prosperous life and die for your religion and loyalties. 
 
Let each and every one of us present himself before the Book of Allaah and the Sunnah and see whether he is among the obedient ones or among the negligent ones. Let everyone beware and reform himself. Hassan Al-Basree said: “May Allaah have mercy on a slave who places himself and his deeds in front of the Book of Allaah, if his deeds are in accordance with the Book of Allaah he praises Allaah and asks Him for increase and if the deeds are contradictory to the Book of Allaah he rebukes himself and amends immediately.” 
 
Fellow Muslims! You have in your possession an infinite treasure that is the Book of Allaah and the Sunnah but yet where are those who follow  their injunctions? Where are those who submit themselves to them? Where are those who answer their call? 
 
The Glorious Qur’aan has given us admonitions, warned us as the Prophet (s.a.w.s.)  also warned against falling in the abyss of ignorance and disobedience. Were these admonitions useful for us? Everyday we pass on evenings and mornings a threat that frightens the hearts; are we heedful to this threat? 
 
Abu Dardaa narrated that the Prophet (s.a.w.s.)  said, “We were with the Messenger of Allaah one day , when he cast a look at the sky and said: This is a time in which knowledge will be withdrawn from people so much that they will not be able to withhold any thereof. Ziyaad bin Lubayd Al-Ansaaree then asked,“O Messenger of Allaah! How can it be withdrawn from us while we recite the Qur’aan, for by Allaah, we read it as well as our wives and children.’ The Prophet (s.a.w.s.)  answered, ‘O Ziyaad! I have been counting you among the knowledgeable people of Al-Madeenah! Are these not Jews and Christians reading the Torah and Gospel with working with anything thereof?”  (Ibn Maajah) 
 
Some scholars commented on this hadeeth and said, “As their recitation of their book did not benefit them because of their non-practising of their injunctions, so also will be you.” 
 
Fellow Muslims! Attacking the texts of Qur’aan and Sunnah by dishonouring and desecrating them or feeling that it cannot fulfil the needs of ever-changing life or subjugating it or twisting it in order to make it fit the modern age in matters that some irreligious people wrongly feel that Islaam is the obstacle to their progress likes issue of equating women with men in every aspect of life, taking usury, perpetrating forbidden acts, exterminating the concept of enjoining what is good and forbidding what is evil and vice, giving the disbelievers opportunity to damp their ideological wastes in the name of literature, art, freedom of opinion and other issues that the texts of Islaamic law has decided on as clearly and broadly as daylight. This attack may lead to this ummah losing its identity, honour and religion which Allaah favours it with. 
 
It is then incumbent on us, fellow Muslims,  to honour the two revelations (i.e. the Qur’aan and Sunnah) in such a way that will prevent us from disobeying them or befriending those who deny them or keeping silent when they are attacked or laughed at what they contain. Whoever insults Allaah or His Messenger or dishounours them or says or does anything that explicitly ridicules them or makes jest with the religion (of Islaam), or dishonour the Qur’aan or desecrate it has become a disbeliever in what is revealed to the Messenger of Allaah and went out of the Fold of Islaam. The Prophet (s.a.w.s.)  said, ‘Whoever apostates, kill him!”   (al-Bukhaaree) 
 
Dear Muslim! Fear Allaah as regards your religion into which He guided you and with which is by abstaining from all that contradict it or contaminated it., You should carry out your duty towards it in all your affairs in order to be saved from the threat that is in this verse, 
 
“And if you tune away (from Islaam and the obedience to Allaah), He will exchange you for some other people and they will not let your likes.” (Muhammaad 47: 38) 
 
Brothers in faith! Fear Allaah, be conscious of Him and do not disobey Him. “O you who believe, fear Allaah and be always with the truthful.” 
 
Brothers in Islaam! The Prophet (s.a.w.s.)  was compassionate  with his ummah. He is full of pity, kind and merciful to them. He feared for them ignominy and disgrace; and sins and disobedience. Abu Hurayrah (r.a.) narrated that the Messenger of Allaah (s.a.w.s.) said, “The likeness of me and my ummah is like that of a man who kindled a fire, then when it lighted all around him butterflies and other flying insects keep on falling into it, while the man keeps on preventing them from falling into it. But they overpower him and fall into the fire. Such is the likeness of me and you. I am preventing you from falling into the fire and saying, ‘Come away from the fire.’ But you overpower me and insist on falling into it.”   (Muslim) 
 
Such is how the ignorant and the disobeying men with their sins and lusts will fall into hellfire on the Last Day in spite of the Prophet’s efforts in preventing them from doing so. They therefore will fall into fire because of their weak intelligence, just as the butterflies fall into the fire of this world, for both are striving to destroy themselves out of ignorance. So beware and be on guard before a day comes in which no good will it do to a person to believe then, if he believed not before not earned good through his faith. 
 
Brothers in Islaam! Hold fast unto the rope of Allaah, even if people leave it and escape to Allaah from temptation of this age. The Prophet (s.a.w.s.)  said, “Verily, in front of you are days of patience. Being patient in those days will be like holding a live coal. Whoever does good deed then will have the reward of fifty men who work as he does.” The companions asked, “The reward of fifty men among them?”  He answered, “The reward of fifty men among you!” 
 
By Sheikh Salaah Al-Budayr 
Khutbah (Friday Sermon) in Madina Al-Munawarra 
Rajab 4, 1422 (September 21, 2001)</div>

Extolling the Quran and Sunnah

All praise is due to Allaah, may peace and blessings of Allaah be upon His Prophet (s.a.w.s.), his household and companions. Fellow Muslims! Fear Allaah as He should be feared and be conscious of Him in private and in public. “O you who believe! Keep your duty to Allaah and fear Him, and speak alwa…

28Jun2017

Al Jazeera TV English Live Stream

Al Jazeera TV English Live Stream

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27Jun2017

Eid Photos

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Hadith no: 69   Narrated / Authority of: Abdullah bin Umar Umar bought a silk cloak from the market, took it to Allah's Apostle and said, "O Allah's Apostle! Take it and adorn yourself with it during the Eid and when the delegations visit you." Allah's Apostle (p.b.u.h) replied, "This dress is for those who have no share (in the Hereafter)." After a long period Allah's Apostle (p.b.u.h) sent to Umar a cloak of silk brocade. Umar came to Allah's Apostle (p.b.u.h) with the cloak and said, "O Allah's Apostle! You said that this dress was for those who had no share (in the Hereafter); yet you have sent me this cloak." Allah's Apostle said to him, "Sell it and fulfill your needs by it." 
 
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Eid Photos

Hadith no: 69 Narrated / Authority of: Abdullah bin UmarUmar bought a silk cloak from the market, took it to Allah's Apostle and said, "O Allah's Apostle! Take it and adorn yourself with it during the Eid and when the delegations visit you." Allah's Apostle (p.b.u.h) replied, "This dress is for th…

27Jun2017

Eid al-Fitr: Saudi Arabia declares Sunday first day

Eid al-Fitr: Saudi Arabia declares Sunday first day

Eid al-Fitr, which means "festival of breaking the fast", marks the end of the Muslim holy fasting month of Ramadan. Majority of the world is celebrating Eid on Sunday. …

24Jun2017

Beauties of Islam Women In Islam by Sheikh Yusuf Estes

The Prophet (pbuh) has said that Allah is beautiful and He loves beauty1. It is for this that the whole of Allah's creation has been designed and created according to the highest heavenly standard of splendor and order impossible to be ever emulated by anyone. According to Ibn al-'Arabi, who epitomized the Sufi speculative ontological thought, the divine beauty through which God is named "Beautiful", and by which He described Himself as loving beauty, is in all things. 
 
There is nothing in existence but beauty, for God created the cosmos only in His image, that is, in the image of His infinite beauty. Hence all cosmos with all its objects and events is beautiful.. 
 
Allah says on this: "Such is the Creation of Allah: now show Me what is there that others besides Him have created..." (Luqman 31:11).
 
 
"...(Such is) the artistry of Allah, Who disposes of all things in perfect order..." (al-Naml 27:88).

Beauties of Islam Women In Islam by Sheikh Yusuf Estes

The Prophet (pbuh) has said that Allah is beautiful and He loves beauty1. It is for this that the whole of Allah's creation has been designed and created according to the highest heavenly standard of splendor and order impossible to be ever emulated by anyone. According to Ibn al-'Arabi, who epitom…

24Jun2017

Islam and Water Conservation

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Over the last year water scarcity and water crisis have become a concern in many part
of South Africa (and the world). Areas in the Karoo water had import water from other areas. Drought
threatened the Southern Cape. The Western Cape received a below average rainfall
for the first time in five years.
 
 
Water is being wasted at an alarming rate everyday. We use large quantities of water
to wash our cars, spend more than half an hour washing ourselves and waste when
taking wu’du when only a small quantity would have sufficed. All sectors of society
do not realize the importance of conserving a resource that is decreasing in
availability every year.
 
 
In general, South Africa is a dry country. Water restrictions are becoming the norm in
an effort to ensure that the country has sufficient water supply throughout the year. 
 
 
However, people are still wasting water. Water resources need to be managed in an
integrated manner to ensure that everyone can benefit from it, now and in the future.
This means that water needs to be used efficiently and fairly and at the same time, we
need to protect out water resources.
 
 
Three-quarter’s of the Earth’s surface is covered with water, little wonder it has been called
the Blue Planet. Of this, 94% is in the form of salt water and 6% can be found in rivers,
springs, wetlands, underground aquifers and glaciers
 
 
As Muslims we need to reflect on the wonders of Allah (TA) and on the great Mercy
Allah (TA) shown us by providing us with sustenance in the form of water for without
water, we cannot grow crops nor perform our daily ablutions nor provide our animals
with water.
 
 
Allah speaks about the importance of water in the Quran. Allah (TA) says:
And we send down water from the sky (rain) in (due) measure,
and We gave it lodging in the earth, and verily, We are able to take it away.
(Surah al-Mu’minun 23:18)
 
 
Allah mentions His innumerable blessings to His servants, whereby He sends down rain in
due measure, meaning, according to what is needed, not so much that it damages the lands
and buildings, and not so little to be insufficient for crops and fruits, but whatever is needed
for irrigation, drinking and other purposes
 
 
All living species are dependant on water. Water is a life-sustaining and purifying
resource. According to the Quran the origin of every living thing is in water
 
 
And We have made from water every living thing. (Surah al-Anbiya 21:30)
 
 
Allah sends the water as sustenance to his creation. Subsequently man and beast will
benefit from the vegetation as stated in the Holy Quran: "It is He Who sends down
water from the sky; and with it We produce vegetation of all kinds… " (Qur'an,
6:99).
The precipitation is a blessing and provision for the servants of Allah, it is a relief and
means of survival for His creatures and it is a mercy for His creation.
 
 
Water fulfils many functions in our society. Water is the mainstay of human society - early
civilisations were concentrated in river basins, such as the Nile, Ganges, Tigris and Euphrates
river basins. Water is used by households, industry, agriculture and also forms the habitat for
marine and freshwater plants and animals, an important food source for many societies. Water
is thus the basis of life and plays an indispensable role in the sustenance of all life on this
earth.
 
 
It is a matter of fact that life on earth will not be possible without the presence of
water. Man only realizes the value of water when there is a shortage. The Quran
describes how water resuscitates the earth. "And Allah sends down water from the
skies, and gives therewith life to the earth after its death…" (Qur'an, 16:65)
 
 
Without the rain the earth is lifeless. When the rain comes the earth becomes alive.
Plants start to grow, flowers begin to bloom, man and animals can quench their thirst
and benefit from the plants. A whole life cycle starts to bloom.
 
 
Man does not appreciate the preciousness and the benefits of water. If the water
would have been salty, sour, bitter it would have been unfit for drinking purposes as
well as for the growing of plants. The Dead Sea in the Middle East is a good example
where no plant or animal life is possible due its high salt content. Allah says in the
 
 
Quran:
"See you the water which you drink? Do you bring it down (in rain) from the
cloud or do We? Were it Our Will, We could make it saltish. Then why do you
not give thanks?" (Qur'an, 56:68,69,70).
 
 
In the life of a Muslim, water also has a socio-religious function in that it is used for ritual
purification. Cleanliness of one’s person and one’s surroundings is stressed in Islam. Allah
says in the Quran:
 
 
And it is He Who sends the winds as heralds of glad tidings,
Going before His Mercy (rain);
And We send down pure water from the sky.
(Surah al-Furqaan 25: 48)
 
 
Every living species on the earth must have a right to water. The supply and
preservation of fresh water was always regarded as of fundamental importance since
the time of the Prophet (SAW). This can be deduced from the following hadith: “All
Muslims are partners in three things: water, herbage and fire and to sell it is
prohibited.” (Ibn Maja :1990).The rulers must make provisions for people to have
access to water. 
 
 
In Islam it is not permissible to withhold excess water where there are others who
have need of it. The Prophet (SAW) declared: “Excess water should not be withheld
so that the growth of herbage may be hindered” (Muslim:1993 :Vol3A: 38 no.
1566).
 
 
If water is withheld then it will hinder the growth of herbage which is important for
the fodder of animals. Excess water should also not be withheld from usage by
animals (An-Nawawi:1995:193-194).
 
 
Unfortunately, despite the value of this great blessing, we seldom express our gratitude but
rather take it for granted and overuse, pollute and waste this precious resource.
Extravagance in using water is forbidden; this applies to private use as well as public,
and whether the water is scarce or abundant. The Prophet (SAW) emphasized the
proper use of water without wasting it.
 
 
When the Prophet (SAW) saw Sa’d performing wudu he said : “What is this? You
are wasting water.” Sa’d replied: Can there be wastefulness while performing
ablution? The Prophet (SAW) replied: “Yes even if you perform it in a flowing
river.” (Ibn Maja : 1990 : Vol. 1: 147:no.425). 
 
 
In addition to encouraging water conservation, the Prophet SAW) himself set the
example; for instance it is narrated by Anas: The Prophet (SAW) used to take a
bath with one Sa’a (one Sa’a equals five mudds equals 2.4 litre) of water and
used to take ablution with one Mudd (2/3 litre) of water.( Bukhari:1986: Vol.1:135
no.201).
 
 
Imam Al-Ghazzali said that if one were to have a bath one should not keep pouring
water continuously, but should restrict oneself to the amount needed Al-Ghazzali,
The Revival of Islamic Sciences, vol. 1, p. 139
The Muslim scholars understood from this the importance of water conservation and
they have discussed it in their writings. (Abu Bakr al-Jaza'iri, Minhaj Al-Muslim Dar
Al-Shuruq: 1991, p. 267
 
 
Wise use of our natural resources, keeping in mind the preservation of the common good, is
thus a key principle of natural resource management in Islam. The basic principles that relate
to natural resource management in Islam have been outlined in a book entitled,
Environmental Protection in Islam. This book was produced for the World Conservation
Union and set out the principles as follows:
-The Creator is the real owner of everything in the universe – humans are only trustees
who are answerable for our actions. Thus we are accountable for our use of all resources,
including water;
-There should be no damage or infliction of damage to any other being. We should not
abuse the rights of any other being while securing our access to water, or any other
resource;
-Humans have a right to benefit from environmental resources, however if they inflict
damage to that resource, then they are held liable to repair the damage as the rights of the
whole society has been violated ;
-The benefit of a thing is in return for the liability attached to it. A good example to
provide here is the construction of dams which holds benefit in the supply of water, yet it
also has liabilities attached to it. Thus, careful consideration of alternatives is required to
reach a decision on a particular action;
-The ruling authority must secure the common good and eliminate injuries to society.
There is an onus on the authority to manage water resources and to protect the interests of
the society as whole;
-All acts are evaluated in terms of their consequences as social goods or benefits and
social detriments and evils. Thus, planners, administrators and designers must strive for
achieving the common good of all created beings.
 
 
Another principle applied to the use of water resources is: “whatever fulfills and helps to
achieve the basic necessities of our live is itself a necessity.” By misusing water, a vital
resource, through pollution or misuse, we are in fact tampering with its function as the source
of life, leading to disease, sickness or even death of life itself.
 
 
These principles formed the basis of water law in most Muslim societies, which were largely
located in dry areas. The use of these principles, based on guidance from the Qur’an and the
Sunnah, defined water rights in Islam.
 
 
Water was generally regarded as common property, to be shared, allocated and managed for
the collective benefit of all. This was put into practice by such great leaders as Sayyedinaa
Uthmaan (RA) the third Khaliph, who established a precedent by purchasing a well and
making it freely available for public use.
 
 
Water is most often regarded as public (rivers, springs and wells). However, where a private
landowner invests labour into digging a well on his/her property, the rights to that water rests
with the landowner. However, a number of conditions still govern this private use, for
example in times of stress, water should be shared. There is thus strong disapproval of
practices where water is controlled for individual benefit, thereby causing hardship and
shortages for others. Water is thus regarded as a public concern and practices that result in
pollution, wastage and misuse of water is not permitted.
 
 
The principles of the shari’ah no longer forms the basis for water laws in Muslim countries.
Up to 1926, many countries under Ottoman rule applied the Turkish law (known as the
Mejelle or Ottoman Civil Code) which incorporated shari’ah principles. In Turkey, these laws
were replaced by new water laws based on the Swiss Civil Code, thus repealing all shari’ahbased
laws. Many other countries followed suit.
 
 
In a semi-arid region such as the Middle East, where the majority of watercourses are shared
with other countries, co-operation in water resources management is critical. It has been said
that the next war in the Middle East will be fought over water, not politics. Water therefore
plays a crucial role in Middle Eastern politics, particularly in the Tigris-Euphrates river basin
which supplies water to Turkey, Syria and Iraq and the Jordan River, supplying water to Israel
and a number of Arab countries.
 
 
The value and importance of shari’ah principles, which formed the basis of water rights in
many Muslim societies, has much to contribute to creating a co-operative water management
system. Similarly, it lays the foundation for the wise use of natural resources by the
individual. In our lives, water fulfils a vital function. We need to transform our understanding
of the lessons and teachings of the Qur’an and Sunnah into action. 
 
 
Practical tips to incorporate wise use of water in our everyday lives:
 Use water sparingly;
 Check for leaks and dripping taps;
 Water gardens in the cool of the evening or early morning to reduce evaporation;
 Recycle washing water onto your garden;
Turn off the tap while brushing your teeth;
 Have shallow baths or a quick shower;
Install water-saving devices or simply place a brick in your cistern to reduce the
 amount of water (toilets flush away about 11 litres of water);
If possible, plant indigenous plants which are adapted to the local environment as
 these require less water;
 Use water sparingly when performing wudhu (ablution) or ghusl (purification
 bath);
Encourage mosques in your area to install water-saving taps or to investigate ways
 of recycling wudhu water e.g. for use in gardens;
 Report any signs of leakages or pollution to your local authority;
 And never dump waste in rivers, seas or wells.
 
 
We need to teach our children to use water sparingly. To think of the water that was
wasted that could have been used by others. The rivers, streams and dams in our
country cannot continue to supply us with water if we continue to have blasé attitudes
about water and to think only of ourselves and not of the people dying of thirst across
the world. 
 
 
Sh. Dr. Muhammad Ridwaan Gallant
The Environmental Desk of the Muslim Judicial Council./SAFCEI

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Islam and Water Conservation

Over the last year water scarcity and water crisis have become a concern in many part of South Africa (and the world). Areas in the Karoo water had import water from other areas. Drought threatened the Southern Cape. The Western Cape received a below average rainfall for the first time in five year…

24Jun2017

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