Renewing Faith through Fear and Hope

Texts from the Quran:

• The hope of the believers which is accompanied with good deeds; Allah The Almighty Says (what means): {Indeed, those who have believed and those who have emigrated and fought in the cause of Allah - those hope (i.e., expect) the mercy of Allah.} [Quran, 2: 218] They believed, gave up their homes, migrated to strange countries, fought for the sake of Allah The Almighty, sacrificed, suffered the perils of war, and put up with the hunger, thirst and exhaustion that accompany Jihad (struggle). Such people can rightly hope for the mercy of Allah The Almighty and for His Paradise.

• Hope for the forgiveness of sins; Allah The Almighty Says (what means): {Say, ‘O My servants who have transgressed against themselves [i.e., by sinning] do not despair of the mercy of Allah. Indeed, Allah forgives all sins [i.e., for those who repent and correct themselves].’} [Quran, 39: 53] Regardless of how many sins one has committed, minor or major, one should never despair of the forgiveness of Allah The Almighty.

• Allah The Almighty Says (what means): {Say, “To whom belongs whatever is in the heavens and earth?” Say, “To Allah.” He has decreed upon Himself mercy. He will surely assemble you for the Day of Resurrection, about which there is no doubt. Those who will lose themselves [that Day] do not believe.} [Quran, 6: 12] Imam ibn Jareer At-Tabari  commented on this verse saying, “Allah has decreed that He will be merciful with His slaves, but how was His mercy expressed? He did not punish them although they deserved it (due to their sins); rather He delayed and accepted their repentance, which made them have hope.”

• Hope even applies to worldly matters, like hoping for wealth, children, a wife, a job, finding what is lost, and so on. Prophet Ya’qoob  taught his children to have hope in finding their lost brother Yusuf : {O my sons, go and find out about Yoosuf and his brother and do not despair [i.e., lose hope] of relief from Allah. Indeed, no one despairs of relief from Allah except the disbelieving people.} [Quran, 12: 87]

Texts from the Sunnah (Prophetic tradition):

• Anas bin Malik  reported that the Messenger of Allah, sallAllahu 'alayhi wa sallam, said: “Allah the Exalted has said: `O son of Adam! I forgive you as long as you pray to Me and hope for My forgiveness, regardless of the sins you have committed. O son of Aadam! I do not care if your sins reach the height of the heaven; if you then ask for my forgiveness, I would forgive you. O son of Aadam! if you come to Me with an earth load of sins, but meet Me associating nothing with Me, I would match it with an earth load of forgiveness.'” [At-Tirmithi]

• On the deathbed, people have two different sensations, fear or hope. One must always train himself to have good expectations of his Lord, because Allah The Almighty will treat a person according to his expectations. The Prophet, sallAllahu 'alayhi wa sallam, advised three days before his death: "Let none of you die unless he has good expectations of Allah." [Muslim] Thus, we are encouraged have hope at the time of our deaths. This is why some of our Salaf (righteous predecessors) would command their children to recite the verses from the Quran that mention the mercy of Allah The Almighty whilst they were on their deathbed, in order to have good expectations of their Lord before dying.

• The Prophet, sallAllahu 'alayhi wa sallam, said: “A believer will be brought close to his Lord on the Day of Resurrection and (He will) envelop him in His Mercy, He will make him confess to his sins saying: `Do you remember (doing) this sin and that sin?' He will reply, ‘My Lord, I remember.’ Then He will say: ‘I covered it up for you in the worldly life, and I forgive you for it today.’ Then the record of his good deeds will be handed to him.” [Al-Bukhari and Muslim]

• The Messenger of Allah, sallAllahu 'alayhi wa sallam, said: “He who loves to meet Allah, Allah loves to meet him; and he who dislikes to meet Allah, Allah abhors to meet him.” [Muslim]

Thus, one should combine fear of and hope in Allah The Almighty. - islamweb.net

DESIGNED TO DISCOVER

"But then with me the horrid doubt always arises whether the convictions of man's mind, which has been developed from the mind of the lower animals, are of any value or at all trustworthy.  Would anyone trust in the convictions of a monkey's mind, if there are any convictions in such a mind?"[1]

This is an excerpt from a letter written in 1881 by Charles Darwin.  What troubled him was the notion of trusting the human mind; if we evolved from lower life forms; if we can be reduced down to random, non-rational physical processes, how can our minds be rational?

Indeed, questions such as, "Can we trust our minds?", "Can we reason to the truth?", and, "Why and how have we acquired the ability to understand the universe?" have captured the minds of great thinkers throughout the ages.  Our minds are truly fascinating; we have mental faculties which outshine all other creatures, and we seem to have cognitive abilities which surpass the requirements of natural selection.

Natural selection is not concerned with truth value but rather survival value.  Both true, as well as false beliefs, can adequately result in survival.  Take this as an analogy: John and Mark are asked to run across a busy highway blindfolded.  John’s cognitive faculties are functioning perfectly; when he is asked to do this, he reasons to the conclusion that this would be extremely dangerous and declines the offer.  On the other hand, Mark’s cognitive faculties are impaired, which result in him believing that there is no traffic.  At the same time, he holds the belief that someone has just glued his feet to the ground, which results in him not running across the road.  This simple example illustrates that survival is not contingent on truth.

It isn't only our minds which are amazing, we also live in a rational universe.

Again, if everything was simply a by-product of non-rational, blind, random physical processes, how have we ended up with a rationally ineligible universe? A universe governed by distinctive laws and one which is mathematically coherent.  Many have been mesmerized by the rational nature and order of the universe; this is captured in the statement of Einstein, when he said, "What is inconceivable about the universe is that it is at all conceivable."[2]  We live in an ordered rational universe! Order does not come from disorder; we wouldn't expect scrabble pieces thrown into the air at random to land spelling a concise sentence.  Rationality does not come from non-rationality; believing such a thing would be absurd.  It would be the equivalent of claiming that something could arise from nothing.

As a race, humans have progressed in leaps and bounds in the sciences, yet the two fundamental requirements to do science—a rational mind and a rational universe—have gone unaccounted for.  Having one without the other would render science non-existent.  Both need to work uniquely together in a complementary way to make science possible.  An analogy which comes to mind is of a lock and a key: the rational mind being the key which has the potential to unlock the rational universe.

Here arises another problem for atheism: how is it that we have a mind which can comprehend the order and rationality of the universe? Keys do not just fit locks by chance, they are designed to fit.  This makes sense of God’s existence.  If rationality cannot come from non-rationality, and since we cannot trust our minds if they are just a result of blind, non-rational forces, then what best explains the fact that we do trust our minds and that rationality can only come from rationality? An All-Knowing and All-Wise being (God) that created the universe with the ability for sentient beings to have rational faculties is the best explanation for this.

In the Quran, seldom does God engage humanity in attempting to prove His existence.  Instead, He takes us from His existence, which is self-evidently true, to His worship.  One way God does this is by directing us towards His creation; encouraging us to look into creation wherein lie His signs.  It is through pondering and reflecting over these signs that we can appreciate His majesty and creative power, which naturally leads us to knowing and affirming that He deserves to be worshipped.

God says in the Quran, "Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding." (Quran 3:190) We can draw a beautiful conclusion from this: God gave us a rational mind and a rational universe so we can reflect over this creation and through this, fulfil our purpose which is to worship God: the One who made us and gave us everything.  Indeed, the One who made everything and gave us everything deserves to be worshipped. - islamreligion.com

FOOTNOTES:

[1]Darwin, C.  R.  to Graham, William.  3 July 1881.

[2]Santillana, Giorgio de and Hertha von Dechend.  Hamlet's Mill: an Essay on Myth and the Frame of Time.  Boston: Godine, 1977.

The Prophet's guidance on treating skin rashes and scabies

In the books of Imams Al-Bukhari and Muslim it is narrated that Anas  said: "The Messenger of Allah  has allowed Abdur-Rahman Ibn 'Awf and Az-Zubayr Ibn Al-'Awwam  to wear silk garments because of a skin rash they had." In another narration, "Abdur-Rahman Ibn 'Awf and Az-Zubayr Ibn Al-'Awwam complained to the Prophet  during a battle that they had a skin rash, and he allowed them to wear silk garments which I saw them wearing."

There are two areas of interest regarding this narration, one in the area of Fiqh (Islamic Jurisprudence) and another medical.

In the area of Fiqh, in principle, wearing silken garments is allowed only for women and is disallowed for men, except when there is a legitimate need. For instance, men are allowed to wear silken garments in cold weather, when one has only a silken garment to wear and when complaining from mange, rashes, mites or lice, as evident by the last narration.

According to Imams Ahmad and Shafi'i  wearing silken garments is allowed for men if a necessity warrants it. The permission given to some Muslims due to special circumstances applies to all those who face similar circumstances.

Several scholars said that the narrations that prohibit silken garments for men apply in general. They said that the aforementioned narration might entail a specific permission for only 'Abdur-Rahman Ibn 'Awf and Az-Zubayr . They say that it is possible, though, that this permission applies to other Muslims. When there is a probability regarding a certain ruling, adhering to the general text is warranted. This is why some of the narrators of this narration commented: "I do not know if the permission does apply to whoever comes after them ('Abdur-Rahman Ibn 'Awf and Az-Zubayr)."

The correct opinion is that the permission is general in its indication and that there is no evidence that it is specific or restricted. Similarly, the Prophet  once said to Abu Burdah: "This permission applies to you and none else after you." Also, Allah said to His Prophet, sallallaahu alayhi wa sail am, regarding the woman who offered herself in marriage to the Prophet  (what means):

"...A privilege for you only, not for the (rest of the) believers..." [Quran, 33:50]

In the medical area, silk is produced by an animal and is a remedy. Silk has many benefits, such as soothing and strengthening the heart and helping relieve several of its ailments. Silk also helps against black bile and whatever ailments it might cause. Further, silk strengthens the eyesight when used as eyeliner. Raw silk, which is used in preparing medications and remedies, is hot and dry in the first degree. When silk is used in clothes, it is mild and heats the body. Sometimes it could chill the body.

Ar-Razi  said: "Silk is hotter than linen, colder than cotton and develops the flesh. Every type of thick clothes weakens the body and hardens the skin."

There are three types of clothes, one that brings warmth and also heats the body. Another type f clothes brings warmth but provides no heat to the body. The third type does not bring warmth or heat. There is no type that brings heat but not warmth to those wearing it. For instance clothes made of wool and animal hair elevate body temperature and bring warmth to the skin. On the other hand, silk, Kittan (linen) and cotton garments only bring warmth to the skin. Kitten clothes are cold and dry, wool clothes are hot and dry, while cotton garments are moderate. Silken garments are softer and less hot than wool. The author of Al-Minhaj stated that wearing silk, "Does not bring as much warmth as cotton, because it is milder."

Every type of soft, polished clothes heat the body less and in less effective in helping the decomposition process.  That is why it is better that this type of clothes is worn during summer and in hot areas.

Since silken garments are neither dry nor thick as the other types of clothes they help as a treatment for skin rashes that result form dry, thick material. Hence, the Prophet  allowed Az-Zubayr and 'Abdur-Rahman to wear silken garments due to their skin rash. Also, silken garments are the least hospitable to mites or lice, for it is not the best environment where mites live and thrive.

The types of body wear that neither elevates the body temperature nor brings warmth are made of iron, lead, wood, sand, and so forth.

If one asks, "since silk provides the best type of clothes and the most suitable for the body, why was it prohibited for men by the Islamic legislation, which is the mot honorable, perfect legislation and which allows the good and pure things and only prohibits the impure things?

Scholars answered this stating different reasons, such as, that Islam prohibited silken garments for men so that they observe patience and abandon wearing them for Allah's sake. Others say that silk was prohibited because it leads to arrogance and pride.

Yet others say that silk was prohibited because of its softness on the skin that leads to feminine behavior while weakening manhood and masculinity. Hence, you rarely see a man wearing silken garments who is not affected by its softness by inadvertently imitating feminine behavior and softness, even if he was among the most masculine men. Wearing silken garments will certainly diminish the manly qualities and masculinity, although these qualities will not disappear all together.

As for those who do not comprehend these facts, let them submit to Allah's wise decisions and adhere to the texts that prohibit it for men.

 The Prophet  said: "Allah has allowed silk and gold for the females of my nation and prohibited them for the males of my nation.” [An-Nasa’i]

In another narration, the Prophet  said: "Wearing silk and gold is prohibited for the males of my Nation and allowed for the females."  - islamweb.net

The etiquettes of fasting

Suhoor (The pre-dawn meal)

It is recommended to eat a pre-dawn meal and there is no sin upon one who does not do so. Anas  reported that the Messenger of Allah  said: “Eat a pre-dawn meal, for there are blessings in it.” [Al-Bukhari and Muslim]

The reason is that it strengthens the fasting person, makes him more energetic, and makes fasting easier for him.

The minimum amount to eat in the pre-dawn meal

Eating a small or large quantity of food, or even by drinking just a sip of water suffices the person and he is considered to have adhered to the Prophetic recommendation. Abu Sa'eed Al-Khudri  reported that the Prophet  said: “The pre-dawn meal is blessed, so do not neglect it even if you only take a sip of water. Verily, Allah and the angels pray for those who have the pre-dawn meals.” [Ahmad]

The time for the pre-dawn meal

The time for the pre-dawn meal is between the middle of the night and dawn. It is considered best to delay it (that is, as close to dawn as possible). Zayd Ibn Thabit  reported: “We ate the pre-dawn meal with the Messenger of Allah  and then we got up for the prayer. He  was asked: ‘What was the amount of time between the two?’ He  responded: ‘The time it would take to recite fifty verses.’” [Al-Bukhari and Muslim]

Doubt concerning the time of Fajr (dawn)

If one is in doubt whether or not the time of Fajr has begun, he may continue to eat and drink until he is certain that it is Fajr. He should not base his action on doubt or suspicion. Allah has made the signs for beginning the fast very clear and unambiguous. Allah Says (what means): {…Eat and drink until the white thread of the dawn becomes distinct from the black thread [of the night]...} [Quran 2:187]

A man said to Ibn 'Abbas : “I eat until I suspect that its time (i.e. Suhoor) has ended so I stop.” Ibn 'Abbas  observed: “Continue to eat until you are certain about the time.” Abu Dawood  reported that Ahmad Ibn Hanbal  said: “If you are not sure whether or not it is time for Fajr, then eat until you are sure dawn has come.”

Hastening in breaking the fast

It is preferred for the fasting person to hasten in breaking the fast when the sun has set. Sahl Ibn Sa'd  reported that the Prophet  said: “People will continue to be upon virtue so long as they hasten in breaking the fast.” [Al-Bukhari and Muslim]

It is recommended to break the fast by eating an odd number of dates or, if that is not available, then by drinking some water. Anas  reported: “The Messenger of Allah  would break his fast with ripe dates before he would pray. If those were not available, he  would eat dried dates. If those were not available, he would drink some water.” [Abu Dawood, Al-Hakim and At-Tirmithi]

Sulayman Ibn 'Amr  reported that the Prophet  said: “If one of you is fasting, let him break his fast with dates. If dates are not available, then with water, for water is purifying.” [Ahmad and At-Tirmithi]

The preceding narration also shows that it is preferred to break the fast in the above manner before praying. After the prayer, the person may continue to eat, but if the evening meal is ready, one may begin with that. Anas  reported that the Messenger of Allah  said: “If the food is already presented, eat before praying the sunset prayer and do not eat your meals in haste.” [Al-Bukhari and Muslim]

Supplications while breaking the fast and while fasting

It is confirmed that the Prophet  would say upon breaking his fast: “The thirst has gone, the glands are wet and, Allah willing, the reward is confirmed.” [Abu Dawood]

The Prophet  also said: “Three people will not have their supplications rejected: a fasting person until he breaks his fast, a just ruler, and an oppressed person.” [At-Tirmithi]

Refraining from performing any actions that do not befit fasting

Fasting is an act of worship that draws one closer to Allah. Allah has prescribed it to purify the soul and to train it in good deeds. The fasting person must be on guard against any act that may cause him to lose the benefits of his fast. Thus, his fast will increase his Taqwa (God-consciousness), as Allah Says (what means): {O you who believe! Fasting is prescribed for you as it was prescribed for those before you that you may attain God-consciousness.} [Quran 2:183]

This entails that fasting is not just refraining from eating and drinking, but it is also refraining from everything else that Allah has forbidden. Abu Hurayrah  reported that the Prophet  said: “Fasting is not abstaining from eating and drinking only, but also from vain speech and foul language. If one of you is being cursed or annoyed, he should say: “I am fasting, I am fasting.” [Ibn Khuzaymah, Ibn Hibban and Al-Hakim]

To stress the importance of having one’s fast reflecting on his actions, the Prophet  said: “Allah does not need the fast of one who does not abandon false speech or acting according to his false speech.” [Al-Bukhari]

Abu Hurayrah  narrated that the Prophet  said: “Perhaps a fasting person will get nothing from his fast save hunger, and perhaps the one who stands to pray at night will get nothing from his standing except sleeplessness.” [An-Nasa'i, Ibn Majah, and Al-Hakim]

Using Miswak (a tooth stick) or a brush

It is preferred for the fasting person to use a tooth stick or a brush. There is no difference if he uses it at the beginning or the ending of the day. It is confirmed that the Prophet  used tooth stick [Miswak] while fasting.

Being generous and studying the Quran

Being generous and studying the Quran is recommended during any time, but it is especially stressed during the month of Ramadan. Al-Bukhari  recorded that Ibn 'Abbas  said: “The Prophet  was the most generous of people, but he would be most generous during Ramadan when he would meet with Jibreel [the angel Gabriel]. He would meet with him every night and recite the Quran. When Jibreel met him, he  would be faster in spending charity than a fast wind.”

Striving to perform as many acts of worship as possible during the last ten days of Ramadan

Al-Bukhari and Muslim  recorded from 'Aa'ishah  that during the last ten days of Ramadan, the Messenger of Allah  would awaken his wives during the night and then remain apart from them (refrain from sexual relations with his wives and concentrate on worship). A version in Muslim reads: “He  would strive [to do acts of worship] during the last ten days of Ramadan more than he would at any other time.” - islamweb.net