 Values can be defined as one’s principles, or standards of behaviour. They are often called morals or ethics and are sometimes enshrined in codes of conduct or rules of behaviour. Values are important and long lasting beliefs shared by the members of a culture or community. They define what is good or bad and what is desirable or undesirable. Values have an immense influence on a person’s behaviour and serve as broad guidelines in all situations.
Some would argue that we all have an innate sense of morality. They say that no matter our religion, colour or race, there are certain qualities that serve as the moral standard. For instance we could all agree that child molestation is an abhorrent act. In a 2011 study conducted by Jesse Prinz, a distinguished Professor of Philosophy at the City University of New York, 100% of the participants agreed that it was. Regardless of tradition or culture, we all desire to live in a world where the values of kindness, generosity and honesty are the norm. Nobody wants to live in a world where cruelty is acceptable or where murder is a part of daily life. Now consider the taking of life that took place in Roman amphitheatres and the public torture and execution spectacles of medieval Europe.
There are also some philosophers, psychologists, social anthropologists and others who study societies, who believe that moral standards are a social and cultural constructs. Each community, across time and place, they say, faces unique challenges and their moral standards are defined by their needs. One culture’s good can very easily be another culture’s evil. Nevertheless murder is abhorrent, we can all agree to that. But what if it suits the needs of the society? Take cannibalism for instance. This is a practice found at one time or another across the globe. In one cross-historical sample anthropologist Peggy Reeves Sanday found evidence for cannibalism in 34% of cultures.[1]
Now where does this leave us? We all desire to live peacefully. Can we take that as a given? Is it a desire for peace that causes cross border wars, or is it a desire for land or oil or whatever that particular society regards as a commodity of value? We all desire kindness, don’t we? We all want to be treated with compassion, and tenderness. Is that why we detain and lock up asylum seekers? Is that why there are stateless people, homeless people, and caste systems? Are even the universal values, the ones that we all desire different for different people? And not only that, are our working definitions of what these values mean different? If that is the case who decides what the ultimate values are? Who decides what values really do transcend time and place? Who decides what is really good and what is really bad? If we don’t all agree on what values are universal, then what about those that are of a lesser degree? It seems that each person’s values are different and because values are so ingrained, we are not always aware that our responses in life are due to the values we hold. Sometimes they are unique to our own culture and perspective.
Muslims believe that God, the creator and sustainer of the world and all that exists, the One who created us, has set the standards. He unambiguously defined our values. God did not create mankind and abandon him to the wiles and vagaries of his own nature. He did not leave us guessing what is right and what is wrong, and what is the best action to take in a given situation. He created us and knows us better than we know ourselves. He clearly defined what are good values and gave us all the guidance we need. Much like a new car or a new computer He provided us with a manual or guidebook. God sent prophets to guide mankind right from Prophet Adam all the way down to the last Prophet of God, Muhammad, may the mercy and blessings of God be upon him. Islam has detailed our rules of behaviour and code of conduct clearly in the Quran and the traditions of Prophet Muhammad.
Besides that, Islam asserts that humankind is naturally inclined to good and that the good values include righteousness and piety. In Islam righteousness means that we should be sincere in our devotion to God and all of his creation and demonstrate it with deeds of charity and kindness. Piety too requires sincerity; it demands self-control over anger and the capacity to forgive. We are not all the same, we are not all believers, yet Islam demands that we treat all with respect. In addition to this God speaks directly to all of humankind and He has endowed all human beings with the capacity to be good and to do good.
"O humankind! We have indeed created you from a man and a woman and made you into nations and tribes to know one another. Truly the most honoured of you in the sight of God is the most righteous." (Quran 49:13)
Our values are the things that we believe, they determine our priorities in life and they are the benchmark by which we measure our success or failure. Islam sets out clearly what is right and what is wrong, what is acceptable and what is unacceptable. When our actions and words are aligned with our values life is generally good and we will feel content. When they don’t match up we feel uneasy. Our values serve as a filter through which we make choices thus if we are unhappy or uneasy we can look at our choices to see if they match up with our values and if not make the necessary changes. To be truly content and satisfied we must honour the values defined for us by God.
Prophet Muhammad said if you have no shame then do what you please.[2]Psychologists tell us that shame is one of the emotions we feel when we fail to live up to the expectations imposed on us by our belief system and values. This was a message taught by all of the prophets, have high moral standards and values and use your innate sense of what is right and wrong before making decisions.
The historic role of the Islamic community is to be the embodiment of righteousness. Good values should be seen in every action and heard in very word. Islam defines for us what those values are and teaches us what is the right thing to do in every circumstance.
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Islam
Thursday, 3 March 2016
Defining Values: Who Defines our Code of Conduct?
Wednesday, 2 March 2016
Sex within marriage for pleasure
Question
From what I know of sex in Islam is that it is recreational as well as reproductive. It is not necessary to have reproduction in mind when having sexual intercourse. If I make love to my wife without the intention of having a baby, am I doing wrong?
Answer
One of the objectives of marriage is to preserve chastity by minimizing the tendency to commit adultery.
The Prophet (peace be upon him) encouraged us to marry. Therefore, your relationship with your wife is part of obedience to Allah, and it is a charity for the two spouses to indulge in their relationship with one another, because they are, in fact, preserving their chastity and hence their religion, and they are satisfying each other's desires in a lawful manner.
The Prophet (peace be upon him) said: “Your approach to your wife is a charity.”
They (the Companions) said: “O Messenger of Allah, we are fulfilling our own desire and we deserve a reward?”
He said: “If a person fulfills his desires unlawfully, is he not deserving of punishment? Thus, if he does so lawfully, he deserves a reward.” [Sahîh Muslim ]
And Allah knows best.
The Prophet (peace be upon him) encouraged us to marry. Therefore, your relationship with your wife is part of obedience to Allah, and it is a charity for the two spouses to indulge in their relationship with one another, because they are, in fact, preserving their chastity and hence their religion, and they are satisfying each other's desires in a lawful manner.
The Prophet (peace be upon him) said: “Your approach to your wife is a charity.”
They (the Companions) said: “O Messenger of Allah, we are fulfilling our own desire and we deserve a reward?”
He said: “If a person fulfills his desires unlawfully, is he not deserving of punishment? Thus, if he does so lawfully, he deserves a reward.” [Sahîh Muslim ]
And Allah knows best.
-islamtoday.net
Etiquette of making du’aa’
QUESTION :
What is the etiquette of making du’aa’ and what are the obligatory duties and Sunnahs thereof? How should it start and how should it end? Can we ask for worldly things before asking with regard to the Hereafter?
How correct is it to raise the hands when making du’aa’, and how should it be done if it is correct?.
ANSWER :
Praise be to Allah.
Firstly:
Allah loves to be asked, and He encourages that in all things. He is angry with the one who does not ask of Him and He encourages His slaves to ask of Him. Allah says (interpretation of the meaning):
“And your Lord said: “Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)”
[Ghaafir 40:60]
Du’aa’ is very important in Islam, so much so that the Prophet (peace and blessings of Allah be upon him) said: “Du’aa’ is worship.” Narrated by al-Tirmidhi, 3372; Abu Dawood, 1479; Ibn Maajah, 3828; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2590.
Secondly:
The etiquette of du’aa’:
1 – The one who is making du’aa’ should believe in Tawheed with regard to the divinity, Lordship, names and attributes of Allah. His heart should be filled with Tawheed. In order for Allah to respond to the du’aa’, it is essential that the person should be responding to his Lord by obeying Him and not disobeying Him. Allah says (interpretation of the meaning):
“And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright”
[al-Baqarah 2:186]
2 – Sincerity towards Allaah alone in making du’aa’. Allah says (interpretation of the meaning):
“And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him)”
[al-Bayyinah 98:5]
Du’aa’ is worship, as the Prophet (peace and blessings of Allah be upon him) said, so sincerity (ikhlaas) is a condition of its being accepted.
3 – We should ask of Allah by His most beautiful names. Allah says (interpretation of the meaning):
“And (all) the Most Beautiful Names belong to Allah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names”
[al-A’raaf 7:180]
4 – We should praise Allah as He deserves before we call upon Him. Al-Tirmidhi (3476) narrated that Fadaalah ibn ‘Ubayd (may Allah be pleased with him) said: Whilst the Messenger of Allah (peace and blessings of Allah be upon him) was sitting, a man came in and prayed and said, “O Allah, forgive me and have mercy on me.” The Messenger of Allah (S) said, “You have been too hasty, O worshipper. When you have prayed and are sitting, praise Allah as He deserves to be praised, and send blessings upon me, then call upon Him.” According to another version (3477): “When one of you prays, let him start with praise of Allah, then let him send blessings upon the Prophet (peace and blessings of Allah be upon him), then let him ask whatever he likes after that.” Then another man prayed after that, and he praised Allah and sent blessings upon the Prophet (peace and blessings of Allah be upon him). The Prophet (peace and blessings of Allah be upon him) said: “O worshipper, ask and you will be answered.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2765, 2767.
5 – Sending blessings upon the Prophet (peace and blessings of Allah be upon him). The Prophet (peace and blessings of Allah be upon him) said: “Every du’aa’ is kept back until you send blessings upon the Prophet (peace and blessings of Allah be upon him).” Narrated by al-Tabaraani in al-Awsat, 1/220; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 4399.
6 – Facing towards the qiblah. Muslim (1763) narrated that ‘Umar ibn al-Khattaab (may Allah be pleased with him) said: On the day of Badr, the Messenger of Allah (peace and blessings of Allah be upon him) looked at the mushrikeen, who were one thousand strong, and his companions numbered three hundred and nineteen. Then the Prophet of Allah (peace and blessings of Allah be upon him) turned to face the qiblah, then he stretched forth his hands and started to cry out to his Lord: “O Allah, grant me what You have promised me, O Allah, give me what You have promised me. O Allah, if this small band of Muslims perishes, You will not be worshipped on earth.” He kept on crying out to his Lord, stretching forth his hands, facing towards the qiblah, until his cloak fell from his shoulders…
al-Nawawi (may Allah have mercy on him) said in Sharh Muslim: This shows that it is mustahabb to face towards the qiblah when making du’aa’, and to raise the hands.
7 – Raising the hands. Abu Dawood (1488) narrated that Salmaan (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Your Lord, may He be blessed and exalted, is Kind and Most Generous, and He is too kind to let His slave, if he raises his hands to Him, bring them back empty.” Classed as saheeh by Shaykh al-Albaani in Saheeh Abi Dawood, 1320.
The palm of the hand should be raised heavenwards, in the manner of a humble beggar who hopes to be given something. Abu Dawood (1486) narrated from Maalik ibn Yasaar (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “When you ask of Allah, ask of Him with the palms of your hands, not with the backs of them.” Classed as saheeh by Shaykh al-Albaani in Saheeh Abi Dawood, 1318.
Should the hands be held together when raising them or should there be a gap between them?
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) stated in al-Sharh al-Mumti’ (4/25) that they should be held together. What he said is: “As for separating them and holding them far apart from one another, there is no basis for that in the Sunnah or in the words of the scholars.” End quote.
8 – Having certain faith that Allah will respond, and focusing with proper presence of mind, because the Prophet (peace and blessings of Allah be upon him) said: “Call upon Allah when you are certain of a response, and remember that Allah will not answer a du’aa’ that comes from a negligent and heedless heart.” Narrated by al-Tirmidhi, 3479; classed as hasan by Shaykh al-Albaani in Saheeh al-Tirmidhi, 2766.
9 – Asking frequently. A person should ask his Lord for whatever he wants of the good things in this world and the Hereafter, and he should beseech Allah in du’aa’, and not seek a hasty response, because the Prophet (peace and blessings of Allah be upon him) said: “The slave will receive a response so long as his du’aa’ does not involve sin or severing of family ties, and so long as he is not hasty.” It was said, “What does being hasty mean?” He said: “When he says, ‘I made du’aa’ and I made du’aa’, and I have not seen any response,’ and he gets frustrated and stops making du’aa’.” Narrated by al-Bukahari, 6340; Muslim, 2735.
10. He should be firm in his du’aa’, because the Prophet (peace and blessings of Allah be upon him) said: “No one of you should say, ‘O Allah, forgive me if You wish, O Allah, have mercy on me if You wish’; he should be firm in his asking, for Allah cannot be compelled.” Narrated by al-Bukhaari, 6339; Muslim, 2679.
11 – Beseeching, humility, hope and fear. Allah says (interpretation of the meaning):
“Invoke your Lord with humility and in secret”
[al-A’raaf 7:55]
“Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us”
[al-Anbiya’ 21:60]
“And remember your Lord within yourself, humbly and with fear and without loudness in words in the mornings and in the afternoons”
[al-A’raaf 7:205]
12 – Saying du’aa’s three times. Al-Bukhaari (240) and Muslim (1794) narrated that ‘Abd-Allaah ibn Mas’ood (may Allah be pleased with him) said: “Whilst the Messenger of Allah (peace and blessings of Allah be upon him) was praying at the Ka’bah, Abu Jahl and his companions were sitting nearby. They had slaughtered a camel the previous day, and Abu Jahl said: “Which of you will go and get the abdominal contents of the camel of Banu So and so and put it on the back of Muhammad when he prostrates?” The worst of the people went and got it, and when the Prophet (peace and blessings of Allah be upon him) prostrated, he placed it between his shoulders. They started laughing, leaning against one another. I was standing there watching, and if I had had any power, I would have lifted it from the back of the Messenger of Allah (peace and blessings of Allah be upon him). The Prophet (peace and blessings of Allah be upon him) remained in prostration, not lifting his head, until someone went and told Faatimah. She came with Juwayriyah, and lifted it from him, then she turned to them and rebuked them. When the Prophet (peace and blessings of Allah be upon him) had finished his prayer, he raised his voice and prayed against them – and when he made du’aa’ or asked of Allah he would repeat it three times – and he said: “O Allah, punish Quraysh” three times. When they heard his voice, they stopped laughing and were afraid because of his du’aa’. Then he said, “O Allah, punish Abu Jahl ibn Hishaam, ‘Utbah ibn Rabee’ah, Shaybah ibn Rabee’ah, al-Waleed ibn ‘Uqbah, Umayyah ibn Khalaf and ‘Uqbah ibn Abu Mu’ayt,” and he mentioned the seventh but I cannot remember who it was. By the One Who sent Muhammad (peace and blessings of Allah be upon him) with the truth, I saw those whom he had named slain on the day of Badr, then they were dragged and thrown into the well, the well of Badr.
13 – Ensuring that one’s food and clothing are good (i.e., halaal). Muslim (1015) narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “O people, Allah is Good and does not accept anything but that which is good. Allah enjoins upon the believers the same as He enjoined upon the Messengers. He says (interpretation of the meaning):
‘O (you) Messengers! Eat of the Tayyibaat [all kinds of Halaal (lawful) foods which Allah has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables, fruits)] and do righteous deeds. Verily, I am Well‑Acquainted with what you do’
[al-Mu’minoon 23:51]
‘O you who believe (in the Oneness of Allah — Islamic Monotheism)! Eat of the lawful things that We have provided you with’
[al-Baqarah 2:172]
Then he mentioned a man who travels for a long distance and is disheveled and dusty, and he stretches forth his hands towards heaven saying, ‘O Lord, O Lord,’ but his food is haram, his drink is haram, his clothing is haram, he has been nourished with haram, so how can he be responded to?
Ibn Rajab (may Allah have mercy on him) said: Ensuring that one’s food, drink and clothing are halal, and that one is nourished with halal, is a means of having one’s du’aa’ answered. End quote.
14 – Saying du’aa’ silently and not out loud. Allah says (interpretation of the meaning):
“Invoke your Lord with humility and in secret”
[al-A’raaf 7:55]
And Allah praised His slave Zakariyyah (peace be upon him) by saying (interpretation of the meaning):
“When he called to his Lord (Allah) a call in secret”
[Maryam 19:3]
We have also discussed du’aa’ and specific means by which a person may receive a response, as well as the etiquette of du’aa’ and the times and places when a response may be hoped for, the state in which a person should be when making du’aa’, impediments to a response to du’aa’ and the types of response.
And Allah knows best.
-islamqa.info
A woman who feels shy to do da’wah
QUESTION :
How should I overcome shyness? Earlier I felt shy of even hypocrites or disbelievers. I felt sick about having them gossip about me or talk bad about me, or stare at me. I hid from them when I took up Hijab and I realized that it was good that I didn't meet them. I didn't want to be shy of them and Allah helped me overcome that by making me know that I have to fear only Him and please only Him. Now I also feel shy sometimes about telling people the Truth. I often do not tell people who do wrong about the Quran. For instance, I often do not tell men that they should not stare at women. I feel that they may not heed my advice or I just don't want to attract their attention by talking this way with them. I also feel shy about telling other Muslim when they do something wrong. I often do not correct people person. I want them to be correct but I often feel shy. There are ways in which I do not feel shy. For instance, I do Dawah on the internet.
ANSWER :
Praise be to Allah
May Allah reward you for your pride in your religion and your desire to call others to Allah. But you should note that a woman does not have to call men directly without a mahram, because of the fitnah (temptation) involved in that.
We advise you, and other women, to train yourself to obey Allah and to fulfill your duties towards Allah and towards your husband, family and children. Call women to Allah as much as you can, by speaking up or by reading books or by giving useful tapes or books, or by organizing a study-circle if you have sufficient knowledge, or by speaking out if your friends do something wrong, or by offering advice to your sisters and by playing a part in helping them to solve their social problems, and so on.
With regard to your refraining from da’wah because of shyness, this does not justify giving up da’wah, and it is a kind of blameworthy shyness. But you should note that every action that a person does may be difficult in the beginning and may make him feel shy sometimes, but if he persists in it, it will become second-nature to him, and it may reach the level that he cannot do without it. So you have to strive and be patient, because calling people to Allah, which includes enjoining that which is good and forbidding that which is evil, needs patience, as Allah says (interpretation of the meaning):
“By Al‑‘Asr (the time).
Verily, man is in loss,
Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al‑Ma‘roof) which Allah has ordained, and abstain from all kinds of sins and evil deeds (Al‑Munkar) which Allah has forbidden], and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allah’s Cause during preaching His religion of Islamic Monotheism or Jihad)”
[al-‘Asr 103:1-3]
Patience in making da’wah is a characteristic of the believers, and is one of the means of salvation from loss, from which no one is saved but those whom Allah mentions in this soorah. They are the ones who combine four characteristics:
1- Faith, which can only come through knowledge of Allah, His Messenger and the religion of Islam.
2- Acting upon this knowledge.
3- Calling others to this knowledge.
4- Patiently bearing any harm that comes for the sake of gaining this knowledge, acting upon it and calling others to it.
Will regard to calling people via the internet, this is something that is essential, but our advice to you and to every girl is to avoid it, because of the dangers involved, from which few are saved apart from those whom Allah protects. There are some people who have undertaken to carry out this great mission, which needs deep knowledge that will ward off doubts, and sincere faith that will ward off the influence of whims and desires. But for those who enter into this work without these two weapons or with only one of them, they are rarely safe from its pitfalls. But if you meet these two conditions then you can enter this field.
Moreover you have done well by starting to wear hijab, which is obligatory upon Muslim women because Allah says (interpretation of the meaning):
“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft‑Forgiving, Most Merciful”
[al-Ahzaab 33:59]
[al-Ahzaab 33:59]
Allah has mentioned the wisdom behind hijab in this verse, which is to protect women against ignorant men. Praise be to Allah, the Lord of the Worlds.
And Allah knows best.
-islamqa.info
Tuesday, 1 March 2016
Doing Good for Goodness’ Sake
We always talk about doing good deeds for Allah’s sake alone. We know that showing off to others can nullify the blessing we could receive for doing those act of virtue. We know that the reward for doing a good deed for worldly gain is only the worldly award, nothing more.
This is because the Prophet said: “Actions are but by intentions and everyone will have only what they intended. So whoever emigrated for Allah and His Messenger, then their emigration was for Allah and His Messenger. And whoever emigrated to attain something of this world or to marry a woman, then their emigration was for whatever reason they emigrated.” [Sahīh al-Bukhārī andSahīh Muslim]
But there is one important question that almost never gets discussed:
What about doing good deeds just to do good?
What about helping someone because you are moved by compassion? What about giving charity because you feel generous? What about showing kindness due to your heart being full of goodwill, not seeking anything from the other person in return?
There are many people who love virtue. They love to pardon those who have wronged them. They love acquiring religious knowledge, exhibiting good manners, and behaving ethically. It is the way they are, even without formulating any conscious, deliberate intention to be that way. They love what is good in the same way that people love beauty, comfort, and camaraderie.
The caliph Al-Ma’mūn used to say: “Pardoning people has become so dear to me that I fear I will receive no blessings for it.”
He also said: “Pardoning people has become so dear to me that I fear people will court my favour by disobeying me!”
It is good for people to have such tendencies. They benefit those who possess them as well as the people around them. A natural love of virtue is something desired in Islam, even without formulating a specific intention to do something good. Such deeds are worthy of blessings in their own right.
Having such a conscious intention to do the deed for Allah’s sake just adds to the deed’s blessings.
Allah says: “There is no good in much of their private conversation, except for those who enjoin charity or that which is right or reconciliation between people. And whoever does that seeking Allah’s pleasure, We will give them a great reward.” [Sūrah al-Nisā’: 114]
This means that doing good for the sake of doing good is something Allah and His Messenger have enjoined upon us. Every virtuous deed we do voluntarily through our actions, our wealth, our influence, or our gifts is something encouraged by Islam. Allah said: “Engage in virtuous deeds. [Sūrah al-Hajj: 77]
When we do so because of our good natures, this is virtuous. This is blessed.
We might begin an act of virtue without thinking about it, but then renew our intentions so we do so consciously and deliberately for Allah’s sake, thereby increasing our reward. Some of the Pious Predecessors said: “We began seeking knowledge for other than Allah’s sake, but He refused to let it be except for His sake.”
Khadijah said to the Prophet when he first began receiving revelation: “I swear by Allah! Allah will never disgrace you, for by Allah, you keep good relations with your kith and kin, you speak the truth, you help the poor and the destitute, you entertain your guests generously and you assist those who are stricken with calamities.” [Sahīh al-Bukhārī and Sahīh Muslim]
This is how Allah safeguards His servants from shame and error.
Good deeds do not go unrewarded. True goodness is never unnoticed by Allah. This is why Allah rewards unbelievers in this world for the good deeds that they do, even though they do not have the intention to do so for Allah. -islamtoday.net
God’s Being & the Limits of Human Imagination
 Everything in our limited experience must have a beginning and end. We ourselves are born and we ultimately die. This is the case with our parents and forefathers as well as with our children and descendants. Such relationships permeate creation.
Some people, due to intellectual weakness or simplicity, assume that everything must be comparable to their own past experience. They rely on the imagination, which is really only capable of visualizing that which has in one way or another already been experienced. This is why the imagination is incapable of grappling with absolutes and with universal concepts.
Prophet Muhammad, may the mercy and blessings of God be upon him, was referring to the limits of human reason when he said:
"People will keep asking questions until they come to asking: ‘God created the universe, but who created God?’ Whoever has thoughts like this should simply declare: ‘I believe in God.’ Seek God’s help and desist from such thoughts."[1]
The human mind has limitations, and our human perspective is deficient. Because of this, some people fall into misgivings with respect to God’s pre-existence. We need to realize that we are dealing here with a matter of faith; in other words, a matter which transcends the limitations of human reason.
After making the statement quoted above, it is mentioned that Prophet Muhammad advised reciting the chapter of the Qur’an entitled "Purity of Faith" (Chapter al-Ikhlas):
"Say: He is Allah (God), the One. Allah (God), the Self-Subsisting. He begets not, nor is He begotten, and there is none like unto Him." (Quran 112:1-4)
The crucial verse here is "He begets not, nor is He begotten". It shows that God’s perfection and Self-Subsistence defy human experience and transcend the limits of the human imagination.
So God says: "Allah (God), the Self-Subsisting. He begets not, nor is He begotten" and immediately follows it with: "and there is none like unto Him." We cannot compare God with anything in our experience. Likewise, we find that God commands us: "Do not give likenesses to God." (Quran 16:74) This is the way our faith in God should be.
Prophet Muhammad advised those who were plagued with doubts like "Who created God?" to: "Seek God’s help and desist from such thoughts." Nothing can be gained from pursuing the line of thinking as to "Who created God?" God’s nature cannot be compared to created existence, nor can it be compassed by the limitations of human reason. The human mind, however, can conceive of God’s existence and acknowledge that He is the Creator of all things. In fact, the human mind resists any attempt to compel it to deny God’s existence.
Communist regimes of the 20th century tried to compel their subjects to embrace atheism. They employed every forceful means at their disposal, but the people refused to deny God. They resisted the most authoritarian attempts to crush their belief in God’s existence.
The human mind acknowledges the existence of a Creator. Reason cannot escape from such an acknowledgment. The mind, consequently brings us to seek guidance about God and gives us a natural inclination to worship Him. We are receptive to God’s Messengers, and God would not leave His creatures without guiding them to the wisdom as to why they were created. Indeed, God says: "I have only created humanity and the Jinn to worship Me." (Quran 51:56)
The intellect certainly recognizes God, but it is not capable of comprehending all of His attributes. The role of God’s Prophets and Messengers is to teach people what they need to know about their Lord and how God wishes them to worship Him. This protects people from concocting all sorts of rituals and rites from their own imaginings that have no basis in revelation from God.
Prophet Muhammad said, addressing God in supplication: "You are the First, so nothing precedes You. You are the Last, so nothing comes after You. You are the Manifest, so nothing comes above You. You are the Hidden, so nothing comes below you. Fulfill our debts for us and enrich us so we will not be poor."[2]
God is the First who is not preceded by anything else. This is a concept that cannot be fully grasped by the imagination, but it can certainly be accepted by the mind and heart. Our awareness of the limitations that our minds have is a crucial awareness.
Likewise, God is the Last, whose existence persists without end. As such, God is truly the Inheritor: "And remember Zechariah, when he cried unto his Lord: ‘My Lord! Leave me not childless, though You are the Best of inheritors.’" (Quran 21:89)
God is timeless and eternal, without beginning or end. By contrast, all created things have a beginning and end.
God says about the Sun: "And the Sun runs its course to a point determined." (Quran 36:38) The Sun and other celestial bodies are far older than the living things on Earth. But just like the fleeting lives of terrestrial beings, the stars are born and they die. All things in the universe must come to an end.
God cannot be understood according to the terms of material existence. He is not bound by the laws of physics which are themselves part of the nature of what He created. It is no surprise that the mind cannot fully grasp the Creator, since the mind is itself created and subject to the limitations of its created nature. The mind can only fall into confusion and self-deception if it tries to rationalize that which is beyond its powers.
Rather, we should apply our mental efforts to matters our minds are capable of engaging with – the universe that God created and the vast horizons of knowledge that it presents. God has given us the rational ability and the imaginative power to uncover and conceptualize the physical laws of nature. We can harness such knowledge to benefit humanity in ways that please God.
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The Evil Trap of Envy
A child says at a counselling session: “My younger brother only loves himself, and he looks at everyone else with disdain, though he has nothing that they don’t have. He never admits when he is wrong. He is always trying to take as much as he can from his parents, and what they give him is never enough. He is always complaining that he is being treated unjustly and that others are given preferential treatment.”
This is an example of jealousy. It will get progressively worse if the person afflicted with the trait does not bring it under control. The jealous brother wants everything to focus exclusively on him, praise, money, attention, and success. He will not only be jealous when his siblings get attention. He will also become envious of those around him whenever anyone from among them achieves success or receives praise and attention.
Someone asked al-Hasan al-Basrī: “Does a believer feel envy?”
He replied: “Have you forgotten the brothers of Joseph?”
The first crime was perpetrated by one blood brother against another. Allah says about Can and Abel:
Sūrah al-Mā’idah: 27] Envious people completely disregard the welfare of others so they can remain on top. They do everything to block the path of those who might excel them. Those whom envious people deal with must always be at a disadvantage.
Even the worship of envious people is selfish. When they fast and pray, they grow self-satisfied with their supposed piety. In their supplications, they leave no room for Allah’s wisdom. They insist on imploring Allah with exactly what they want in exactly the way they want it. Their demanding insistence is nothing like the pious person’s persistence and patience.
Allah says: “And among humankind are those who worship Allah upon a narrow ledge, so that if good befalls them, they are content therewith, but if a trial befalls them, they turn back headlong. They lose both this world and the Hereafter. That is the manifest loss.” [Sūrah al-Hajj: 11]
When someone criticises them, they react cruelly, but they feel no hesitation about criticising others. They are overly sensitive to insults and can neither forgive nor forget any perceived slight against them. They harbour resentment and hatred very easily.
Parents can take measures to minimise feelings of jealousy and envy in their children. It is crucial for parents to show equal affection to all children and act justly between them in all matters. Indeed, justice between children is a religious obligation. Prophet Muhammad said: “Fear Allah and be just among your children.” [Sahīh al-Bukhārī and Sahīh Muslim]
This justice applies equally to boys and girls. It is obligatory to be just between your son and daughter. You do not know which of them will be a greater blessing to you. Many people have reached old age and infirmity who have no one but daughters to care for them.
Envy typically occurs between people who are engaged in the same work or who pursue the same goals. For instance, an Islamic preacher is susceptible to envy when a colleague has a larger following. However, that preacher will not envy the even larger following enjoyed by a sports star. A shop owner will envy the owner of a nearby shop that has more customers, but that envy will not extend to the shareholders of a multinational corporation.
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