From: http://www.whyquran.com/877/content/view/149/148/
By Dr. Abu Ameenah Bilal Philips
From the perspective of humankind, the question "Why did God create man?" implies "For what purpose was man created?" In the final revelation (the Quran), this question is answered without any ambiguity. Humans are first informed by God that every human being is born with an innate consciousness of God. In the Quran, God said:
"[Remember] when your Lord extracted from the loins of Adam's children their descendants and made them testify [saying]: ‘Am I not your Lord?' They said: ‘Yes, we testify to it.' [This was] in case you say on the Day of Judgment: ‘We were unaware of this.' Or you say: ‘It was our ancestors who worshipped others besides God and we are only their descendants. Will you then destroy us for what those liars did?'" (Quran 7:172)
The Prophet, may the mercy and blessings of God be upon him, explained that when God created Adam, He took from him a covenant at a place called Na,maan on the 9th day of the 12th month. He then extracted from Adam all of his descendants who would be born until the end of the world, generation after generation, and spread them out before Him to take a covenant from them also. He spoke to them, face to face, making them bear witness that He was their Lord. Consequently, every human being is responsible for belief in God, which is imprinted on each and every soul. It is based on this inborn belief that God defined the purpose of mankind's creation in Quran:
"I have created the jinn and humankind only for My worship." (Quran 51:56)
Thus, the essential purpose for which humankind was created is the worship of God. However, the Almighty is not in need of human worship. He did not create human beings out of a need on His part. If not a single human worshipped God, it would not diminish His glory in any way, and if all of humankind worshipped Him, it would not increase His glory in any way. God is perfect. He alone exists without any needs. All created beings have needs. Consequently, it is humankind that needs to worship God.
The Meaning of Worship
To understand why human beings need to worship God, one must first understand what is meant by the term ‘worship.' The English term ‘worship' comes from the Old English weorthscipe meaning ‘honor.' Consequently, worship in the English language is defined as ‘the performance of devotional acts in honor of a deity.' According to this meaning, man is instructed to show gratitude to God by glorifying Him. In the Quran, God says:
"Glorify the praises of your Lord..." (Quran 15:98)
In glorifying God, man chooses to be in harmony with the rest of creation which naturally glorifies its Creator. God addresses this phenomenon in many chapters of the Quran. For example, in the Quran, God states:
"The seven heavens and the earth and whatever is in them glorify Him and there is nothing which does not glorify His praise. However, you do not understand their glorification." (Quran 17:44)
However, in Arabic, the language of the final revelation, worship is called ‘ibaadah, which is closely related to the noun ‘abd, meaning ‘a slave.' A slave is one who is expected to do whatever his master wills. Consequently, worship, according to the final revelation, means ‘obedient submission to the will of God.' This was the essence of the message of all the prophets sent by God to mankind. For example, this understanding of worship was emphatically expressed by Prophet Jesus (the Messiah or Jesus Christ),
"None of those who call me ‘Lord' will enter the kingdom of God, but only the one who does the will of my Father in heaven." (Matthew 7:21)
It should be noted that ‘will' in this quote means ‘what God wants human beings to do' and not ‘what God permits humans to do,' because nothing happens in creation without the will (permission) of God. The ‘Will of God' is contained in the divinely revealed laws which the prophets taught their followers. Consequently, obedience to divine law is the foundation of worship. In this sense, glorification also becomes worship when humans choose to obey God's instructions regarding His glorification.
The Need for Worship
Why do human beings need to worship and glorify God by obeying the divinely revealed laws? Because obedience to divine law is the key to success in this life and the next. The first human beings, Adam and Eve, were created in paradise and later expelled from paradise for disobeying the divine law. The only way for human beings to return to paradise is by obedience to the law. Prophet Jesus, was reported in the Gospel according to Matthew to have made obedience to the divine laws the key to paradise: Now behold, one came and said to him,
"Good teacher, what good thing shall I do that I may have eternal life?" So he said to him, "Why do you call me good? No one is good but One, that is, God. But if you want to enter into life, keep the commandments."
Also Prophet Jesus was reported to have insisted on strict obedience to the commandments, saying:
"Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven."
Divine laws represent guidance for humankind in all walks of life. They define right and wrong for them and offer human beings a complete system governing all of their affairs. The Creator alone knows best what is beneficial for His creation and what is not. The divine laws command and prohibit various acts and substances to protect the human spirit, the human body and human society from harm. In order for human beings to fulfill their potential by living righteous lives, they need to worship God through obedience to His commandments.
Remembrance of God
All of the various acts of worship contained in the divine laws are designed to help humans remember God. It is natural for human beings to sometimes forget even the most important things. Humans often become so engrossed in fulfilling their material needs that they totally forget their spiritual needs. Regular prayer is ordained to organize the day of the true believer around the remembrance of God. It interweaves spiritual needs with material needs on a daily basis. The regular daily need to eat, work and sleep is linked to the daily need to renew man's connection with God. With regard to regular prayer, God states in the final revelation,
"Verily, I am God, there is no god beside Me, so worship Me and establish regular prayer for My remembrance." (Quran 20:14)
Regarding fasting, God stated in the Quran,
"O you who believe! Fasting has been prescribed for you as it was prescribed for those before you that you may become God-conscious." (Quran 2:183)
The believers are encouraged to remember God as much as possible. Although, moderation in all spheres of life, whether material or spiritual, is generally encouraged in divine law, an exception is made regarding the remembrance of God. It is virtually impossible to remember God too much. Consequently, in the final revelation, God encourages the believers to remember Him as often as possible:
"O believers! Remember God often." (Quran 33:41)
Remembrance of God is stressed because sin is generally committed when God is forgotten. The forces of evil operate most freely when consciousness of God is lost. Consequently, the satanic forces seek to occupy people's minds with irrelevant thoughts and desires to make them forget God. Once God is forgotten, people willingly join the corrupt elements. The final revelation, addresses this phenomenon in as follows:
"Satan got the better of them and caused them to forget God. Those are the party of Satan. Truly the party of Satan are the real losers." (Quran 58:19)
God, through Divine law, has prohibited intoxicants and gambling primarily because they cause human beings to forget God. The human mind and body easily become addicted to drugs and games of chance. Once addicted, mankind's desire to continually be stimulated by them leads them into all forms of corruption and violence among themselves. God says in the Quran:
"Satan's plan is to incite enmity and hatred among you with intoxicants and gambling, and hinder you from the remembrance of God and regular prayer. Will you not then abstain?" (Quran 5:91)
Consequently, humankind need to remember God for their own salvation and growth. All humans have times of weakness in which they commit sins. If they have no means of remembering God, they sink deeper and deeper into corruption with every sin. However, those who follow the divine laws will be constantly reminded of God, which will give them a chance to repent and correct themselves. The final revelation accurately describes this process:
"Those who, having done something shameful or having wronged their own souls, remember God and immediately ask forgiveness for their sins..." (Quran 3:135)
The Religion of Islam
The most complete system of worship available to human beings today is the system found in the religion of Islam. The very name ‘Islam' means ‘submission to the will of God.' Although it is commonly referred to as ‘the third of the three monotheistic faiths,' it is not a new religion at all. It is the religion brought by all of the prophets of God for mankind. Islam was the religion of Adam, Abraham, Moses and Jesus. God addresses this issue in the Quran with regard to Prophet Abraham, saying:
"Abraham was neither a Jew nor a Christian, but he was an upright Muslim who did not worship others besides God." (Quran 3:67)
Since there is only One God, and humankind are one species, the religion which God has ordained for human beings is one. He did not prescribe one religion for the Jews, another for Indians, yet another for Europeans, etc. Human spiritual and social needs are uniform, and human nature has not changed since the first man and woman were created. Consequently, no other religion is acceptable to God besides Islam, as He clearly states in the final revelation:
"Surely God's religion is Islam..." (Quran 3:19)
"And whoever desires a religion besides Islam will not have it accepted, and he will be among the losers in the hereafter." (Quran 3:85)
Every Act is Worship
In the Islamic system, each and every human act can be transformed into an act of worship. In fact, God commands the believers to dedicate their whole lives to Him. In the Quran, God says:
"Say: ‘Surely my prayer, my sacrifice, my living and my dying are for God, the Lord of all the worlds.'" (Quran 6:162)
However, for that dedication to be acceptable to God, each act must fulfill two basic conditions:
1. First, the act must be done sincerely for the pleasure of God and not for the recognition and praise of human beings.
2. The second condition is that the act be done in accordance with the prophetic way, called in Arabic the Sunnah.
Friday, April 09, 2010
Wednesday, April 07, 2010
Is the Quran plain, clear, manifest and perspicuous?
From: http://quranicteachings.co.uk/plain.htm
Quran is mubeen i.e. which makes things clear and manifest
"A. L. R. These are the Ayats of Revelation,- of a Qur'an that makes things clear (qur-anin mubeenin). " [15:1]
"We have not instructed the (Prophet) in Poetry, nor is it meet for him: this is no less than a Message and a Qur'an making things clear: (qur-anun mubeenun)" [36:69]
Quran is noor-e-mubeen i.e. a light which makes things clear and manifest
" O mankind! verily there hath come to you a convincing proof from your Lord: For We have sent unto you a light (that is) manifest (nooran mubeenan)" [4:174]
Quran is kitaab-e-mubeen i.e. a book which makes things clear and manifest
" O people of the Book! There hath come to you our Messenger, revealing to you much that ye used to hide in the Book, and passing over much (that is now unnecessary): There hath come to you from Allah a (new) light and a perspicuous Book, -(kitabun mubeenun) "[5:15]
"A.L.R. These are the symbols (or Verses) of the perspicuous Book. (alkitabi almubeenu)" [12:1]
"These are verses of the Book that makes (things) clear.(alkitabialmubeeni) " [26:2]
"These are verses of the Qur'an,-a book that makes (things) clear; (kitabin mubeenin)" [27:1]
"These are Verses of the Book that makes (things) clear.(alkitabialmubeeni) " [28:2]
"By the Book that makes things clear,- (Waalkitabi almubeeni)" [43:2, 44:2]
The verses of the Quran are "bayyinat", i.e plain, clear, distinct and perspicuous
"We have sent down to thee Manifest Verses (ayatinbayyinatin); and none reject them but those who are perverse.
Please also see 10:15, 19:73, 22:16, 22:72, 24:1, 34:43, 46:7, 57:9, 58:5
The verses of the Quran are "mubayyinat", i.e which make things plain, clear, distinct and perspicuous
"We have already sent down to you verses making things clear (ayatinmubayyinatin) , an illustration from (the story of) people who passed away before you, and an admonition for those who fear (Allah)." [24:34]
Please also see 24:46, 65:11
The language of the Quran is mubeen i.e. which makes things clear and manifest
"Now, behold, this Qur'an is the Revelation from the Lord of the Worlds. The trustworthy Ruh (angel Gabriel) has brought it down. Upon your heart (O Prophet), so that you may be of the Warners. In the perspicuous Arabic language.(AAarabiyyin mubeenin)" [26:192-195]
"We know indeed that they say, "It is a man that teaches him." The tongue of him they wickedly point to is notably foreign, while this is Arabic, pure and clear.(AAarabiyyunmubeenun)" [16:103]
Allah makes the verses of the Quran plain and clear within the Quran [BAYAN]
"GOD wills to explain things for you, and to guide you through past precedents, and to redeem you. GOD is Omniscient, Most Wise." [4:26]
"They ask you about intoxicants and gambling: say, "In them there is a gross sin, and some benefits for the people. But their sinfulness far outweighs their benefit." They also ask you what to give to charity: say, "The excess." GOD thus clarifies the revelations for you, that you may reflect," [2:219]
"Do not marry idolatresses unless they believe; a believing woman is better than an idolatress, even if you like her. Nor shall you give your daughters in marriage to idolatrous men, unless they believe. A believing man is better than an idolater, even if you like him. These invite to Hell, while GOD invites to Paradise and forgiveness, as He wills. He clarifies His revelations for the people, that they may take heed." [2:221]
"GOD thus explains His revelations for you, that you may understand." [2:242]
"Does any of you wish to own a garden of palm trees and grapes, with flowing streams and generous crops, then, just as he grows old, and while his children are still dependent on him, a holocaust strikes and burns up his garden? GOD thus clarifies the revelations for you, that you may reflect." [2:266]
"You shall hold fast to the rope of GOD, all of you, and do not be divided. Recall GOD's blessings upon you - you used to be enemies and He reconciled your hearts. By His grace, you became brethren. You were at the brink of a pit of fire, and He saved you therefrom. GOD thus explains His revelations for you, that you may be guided." [3:301]
"O you who believe, do not befriend outsiders who never cease to wish you harm; they even wish to see you suffer. Hatred flows out of their mouths and what they hide in their chests is far worse. We thus clarify the revelations for you, if you understand." [3:108]
"They consult you; say, "GOD advises you concerning the single person. If one dies and leaves no children, and he had a sister, she gets half the inheritance. If she dies first, he inherits from her, if she left no children. If there were two sisters, they get two-thirds of the inheritance. If the siblings are men and women, the male gets twice the share of the female." GOD thus clarifies for you, lest you go astray. GOD is fully aware of all things." [4:176]
"GOD does not hold you responsible for the mere utterance of oaths; He holds you responsible for your actual intentions. If you violate an oath, you shall atone by feeding ten poor people from the same food you offer to your own family, or clothing them, or by freeing a slave. If you cannot afford this, then you shall fast three days. This is the atonement for violating the oaths that you swore to keep. You shall fulfill your oaths. GOD thus explains His revelations to you, that you may be appreciative." [5:89]
"GOD thus explains the revelations for you. GOD is Omniscient, Wise." [24:18]
"O you who believe, permission must be requested by your servants and the children who have not attained puberty (before entering your rooms). This is to be done in three instances - before the Dawn Prayer, at noon when you change your clothes to rest, and after the Night Prayer. These are three private times for you. At other times, it is not wrong for you or them to mingle with one another. GOD thus clarifies the revelations for you. GOD is Omniscient, Most Wise." [24:58]
"Once the children reach puberty, they must ask permission (before entering) like those who became adults before them have asked permission (before entering). GOD thus clarifies His revelations for you. GOD is Omniscient, Most Wise." [24:59]
"The blind is not to be blamed, the crippled is not to be blamed, nor is the handicapped to be blamed, just as you are not to be blamed for eating at your homes, or the homes of your fathers, or the homes of your mothers, or the homes of your brothers, or the homes of your sisters, or the homes of your fathers' brothers, or the homes of your fathers' sisters, or the homes of your mothers' brothers, or the homes of your mothers' sisters, or the homes that belong to you and you possess their keys, or the homes of your friends. You commit nothing wrong by eating together or as individuals. When you enter any home, you shall greet each other a greeting from GOD that is blessed and good. GOD thus explains the revelations for you, that you may understand."[24:61]
"Know that GOD revives the land after it had died. We thus explain the revelations for you, that you may understand." [57:17]
Everything in the Quran is fully clarified [TIBYAN]
"The day will come when we will raise from every community a witness from among them, and bring you as the witness of these people. We have revealed to you this book to provide explanations for everything, and guidance, and mercy, and good news for the submitters." [16:89]
Quran is mubeen i.e. which makes things clear and manifest
"A. L. R. These are the Ayats of Revelation,- of a Qur'an that makes things clear (qur-anin mubeenin). " [15:1]
"We have not instructed the (Prophet) in Poetry, nor is it meet for him: this is no less than a Message and a Qur'an making things clear: (qur-anun mubeenun)" [36:69]
Quran is noor-e-mubeen i.e. a light which makes things clear and manifest
" O mankind! verily there hath come to you a convincing proof from your Lord: For We have sent unto you a light (that is) manifest (nooran mubeenan)" [4:174]
Quran is kitaab-e-mubeen i.e. a book which makes things clear and manifest
" O people of the Book! There hath come to you our Messenger, revealing to you much that ye used to hide in the Book, and passing over much (that is now unnecessary): There hath come to you from Allah a (new) light and a perspicuous Book, -(kitabun mubeenun) "[5:15]
"A.L.R. These are the symbols (or Verses) of the perspicuous Book. (alkitabi almubeenu)" [12:1]
"These are verses of the Book that makes (things) clear.(alkitabialmubeeni) " [26:2]
"These are verses of the Qur'an,-a book that makes (things) clear; (kitabin mubeenin)" [27:1]
"These are Verses of the Book that makes (things) clear.(alkitabialmubeeni) " [28:2]
"By the Book that makes things clear,- (Waalkitabi almubeeni)" [43:2, 44:2]
The verses of the Quran are "bayyinat", i.e plain, clear, distinct and perspicuous
"We have sent down to thee Manifest Verses (ayatinbayyinatin); and none reject them but those who are perverse.
Please also see 10:15, 19:73, 22:16, 22:72, 24:1, 34:43, 46:7, 57:9, 58:5
The verses of the Quran are "mubayyinat", i.e which make things plain, clear, distinct and perspicuous
"We have already sent down to you verses making things clear (ayatinmubayyinatin) , an illustration from (the story of) people who passed away before you, and an admonition for those who fear (Allah)." [24:34]
Please also see 24:46, 65:11
The language of the Quran is mubeen i.e. which makes things clear and manifest
"Now, behold, this Qur'an is the Revelation from the Lord of the Worlds. The trustworthy Ruh (angel Gabriel) has brought it down. Upon your heart (O Prophet), so that you may be of the Warners. In the perspicuous Arabic language.(AAarabiyyin mubeenin)" [26:192-195]
"We know indeed that they say, "It is a man that teaches him." The tongue of him they wickedly point to is notably foreign, while this is Arabic, pure and clear.(AAarabiyyunmubeenun)" [16:103]
Allah makes the verses of the Quran plain and clear within the Quran [BAYAN]
"GOD wills to explain things for you, and to guide you through past precedents, and to redeem you. GOD is Omniscient, Most Wise." [4:26]
"They ask you about intoxicants and gambling: say, "In them there is a gross sin, and some benefits for the people. But their sinfulness far outweighs their benefit." They also ask you what to give to charity: say, "The excess." GOD thus clarifies the revelations for you, that you may reflect," [2:219]
"Do not marry idolatresses unless they believe; a believing woman is better than an idolatress, even if you like her. Nor shall you give your daughters in marriage to idolatrous men, unless they believe. A believing man is better than an idolater, even if you like him. These invite to Hell, while GOD invites to Paradise and forgiveness, as He wills. He clarifies His revelations for the people, that they may take heed." [2:221]
"GOD thus explains His revelations for you, that you may understand." [2:242]
"Does any of you wish to own a garden of palm trees and grapes, with flowing streams and generous crops, then, just as he grows old, and while his children are still dependent on him, a holocaust strikes and burns up his garden? GOD thus clarifies the revelations for you, that you may reflect." [2:266]
"You shall hold fast to the rope of GOD, all of you, and do not be divided. Recall GOD's blessings upon you - you used to be enemies and He reconciled your hearts. By His grace, you became brethren. You were at the brink of a pit of fire, and He saved you therefrom. GOD thus explains His revelations for you, that you may be guided." [3:301]
"O you who believe, do not befriend outsiders who never cease to wish you harm; they even wish to see you suffer. Hatred flows out of their mouths and what they hide in their chests is far worse. We thus clarify the revelations for you, if you understand." [3:108]
"They consult you; say, "GOD advises you concerning the single person. If one dies and leaves no children, and he had a sister, she gets half the inheritance. If she dies first, he inherits from her, if she left no children. If there were two sisters, they get two-thirds of the inheritance. If the siblings are men and women, the male gets twice the share of the female." GOD thus clarifies for you, lest you go astray. GOD is fully aware of all things." [4:176]
"GOD does not hold you responsible for the mere utterance of oaths; He holds you responsible for your actual intentions. If you violate an oath, you shall atone by feeding ten poor people from the same food you offer to your own family, or clothing them, or by freeing a slave. If you cannot afford this, then you shall fast three days. This is the atonement for violating the oaths that you swore to keep. You shall fulfill your oaths. GOD thus explains His revelations to you, that you may be appreciative." [5:89]
"GOD thus explains the revelations for you. GOD is Omniscient, Wise." [24:18]
"O you who believe, permission must be requested by your servants and the children who have not attained puberty (before entering your rooms). This is to be done in three instances - before the Dawn Prayer, at noon when you change your clothes to rest, and after the Night Prayer. These are three private times for you. At other times, it is not wrong for you or them to mingle with one another. GOD thus clarifies the revelations for you. GOD is Omniscient, Most Wise." [24:58]
"Once the children reach puberty, they must ask permission (before entering) like those who became adults before them have asked permission (before entering). GOD thus clarifies His revelations for you. GOD is Omniscient, Most Wise." [24:59]
"The blind is not to be blamed, the crippled is not to be blamed, nor is the handicapped to be blamed, just as you are not to be blamed for eating at your homes, or the homes of your fathers, or the homes of your mothers, or the homes of your brothers, or the homes of your sisters, or the homes of your fathers' brothers, or the homes of your fathers' sisters, or the homes of your mothers' brothers, or the homes of your mothers' sisters, or the homes that belong to you and you possess their keys, or the homes of your friends. You commit nothing wrong by eating together or as individuals. When you enter any home, you shall greet each other a greeting from GOD that is blessed and good. GOD thus explains the revelations for you, that you may understand."[24:61]
"Know that GOD revives the land after it had died. We thus explain the revelations for you, that you may understand." [57:17]
Everything in the Quran is fully clarified [TIBYAN]
"The day will come when we will raise from every community a witness from among them, and bring you as the witness of these people. We have revealed to you this book to provide explanations for everything, and guidance, and mercy, and good news for the submitters." [16:89]
Da'wah priorities in the Quran
From: www.islamweb.net
Da'wah is an Arabic word which comes close to the word "invite" or "invitation" in English. The understanding of the usage of the word "Da'wah" with regard to the faith of Islam is that it is the responsibility of the Muslims to "invite" all humanity to the way of Islam, i.e., submission to the One True God (Allaah Almighty) on His terms. Da'wah is incumbent on all Muslims and must be done in compliance with the methodology already established by the last Prophet of Islam, Muhammad .
Muslims therefore must exercise their efforts and use all permissible means to invite others to the truth they have. Bearing the message is a serious responsibility and a noble task and, as such, it has to be performed with knowledge, seriousness, consideration and wisdom. When embarking in such an effort, there are some priorities that should be taken into account. Such priorities can be divided into two categories: (1) those regarding the content of Da'wah and (2) those regarding those who make/receive Da'wah. Priorities of the first category are:
1- Tawheed (Islamic monotheism)
Tawheed is the bedrock of every Islamic activity, whether directed to Muslims or non-Muslims. It is the essence of Islam, without which every effort is rendered null. The Quran shows, in no uncertain terms, that the message and the top priority of all the Prophets may Allaah exalt their mention was one and the same: The message of Tawheed.
Tawheed means "the realizing and maintaining of Allaah's Oneness in all of man's actions which directly or indirectly relate to Him. It is the belief that Allaah is One, without partner in His Dominion and His actions (Ruboobiyyah), One without similitude in His Names and Attributes (Al- Asmaa' Was-Sifaat), and one without rival in His Divinity and worship (Uloohiyyah)."
Muhammad the last Prophet sent to humanity and the Jinn, was ordered by Allaah, the Most Exalted, in the Quran to say (what means):
"Say (O Muhammad): 'This is my way; I invite unto Allaah (i.e. to the Oneness of Allaah - Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allaah) with sure knowledge. And Glorified and Exalted be Allaah (above all that they associate as partners with Him). And I am not of the polytheists.'" [Quran 12:108]
Tawheed is the most important concept in Islam and the top priority in bearing the Message. The following evidence shows this in a clear way:
The oft-quoted reference with regards to priorities and gradation in Da'wah is the famous narration reported by Ibn `Abbaas who said: "The Prophet sent Mu`aath to Yemen and said: 'Invite the people to testify that Laa ilaaha illa Allaah [none has the right to be worshipped but Allaah] and that I am the Messenger of Allaah. If they obey you in that, then inform them that Allaah has enjoined upon them five daily prayers in every day and night. If they obey you in that, then inform them that Allaah has made it obligatory on them to pay the Zakaat (alms) from their properties and it is to be taken from the wealthy among them and given to the poor among them. '" [Al-Bukhaari and Muslim]
It was for this reason that the Prophet stayed in Makkah for thirteen years, calling people to the correct understanding of the Oneness of Allaah Almighty, and making worship solely for Him.
Priorities of Da'wah to non -Muslims is as important as Da'wah to Muslims. The top priority with regards to non-Muslims is to bring them away from their disbelief or polytheism to belief in the Oneness of Allaah Almighty and the Messengership of Muhammad and teaching them the true purpose of their existence.
2- Strengthening belief:
The best of generations, the Companions learned their religion from the Prophet sallallaahu alayhi wa sallam himself and continued on keeping the same priorities, strengthening belief before anything else.
Abdullaah Ibn `Umar said "We lived during a period of time in which one of us would receive faith first before receiving the Quran and when the Quranic Chapters were revealed, we would learn what they permitted, what they ordered and what should be the stance towards them. But I have seen men, some of whom are given the Quran before faith and they read it from the opening chapter of the Book to its closing and they do not know what it orders, what it forbids and what should be his stance towards it. They are like someone who picks dates only to throw them (i.e. he does not get any benefit from his recital)." [Al-Haakim]
Having shown that the first priority is calling to correct beliefs and faith in Allaah, it is important to understand the underlying reasons as to why this primary objective remains true in all places and at all times.
There is no doubt that all our shortcomings are related to our level of faith. Many consider the unity of Muslims to be one of the most fundamental issues that we should concentrate our efforts on, since without strong unity, Muslims are unable to face their problems.
However, unity cannot be achieved through organizations or lectures, nor can it be achieved by spending money. We need to realize that it was Allaah Himself Who united the hearts of the Companions of the Prophet once faith entered their hearts. Allaah Almighty Says (what means):
"And He has united their (believers') hearts. If you had spent all that is in the earth, you could not have united their hearts, but Allaah has united them. Certainly He is All-Mighty, All-Wise." [Quran 8:63]
So, there is no way for establishing unity, brotherhood or an Islamic society except through profound faith which leads to righteous action.
Consequently, the first step for us to take is to correct our faith. Anything else would be short-sightedness and lead to failure. We must learn and teach the true Islamic faith; its realities, signs and benefits. Learning the faith should be accompanied by learning about Shirk (associating partners with Allaah in worship) and disbelief, so that Muslims safeguard themselves from the disbelief and misguidance of the disbelievers. To strengthen our faith we must put the Quran back to its proper place in the Muslim's life. The Quran is the book of guidance that is to be understood and abided by, not merely recited and used as a talisman.
As concerns the priorities related to the second category: they are:
1- Cultivating one's personality and character
The Prophet said: "The best believers are those with the best character." [Abu Daawood and others]
One of the duties of the Prophet was purifying people around him, by helping them acquire noble character and rid any evil that was in their souls.
Spirituality and piety also need to be developed. Muslim scholars must teach Muslims simple things first, before proceeding to more complicated matters, while Muslims must turn to their scholars for guidance and leave interpreting religion without knowledge. This is a very grave matter which is one of the major causes of many problems that Muslims are facing today.
2- Starting with one's own family and relatives:
Among the priorities, too, is that the first people that Muslims should call to Allaah are their own families and relatives. Allaah, The Most Exalted, ordered His Messenger to warn his relatives (of disbelief and urge them to submit to Allaah), as He Says (what means): "And warn (O Muhammad) your closest kindred." [Quran 26:214]
Addressing the believers in general, Allaah Almighty Says (what means): "O you who believe! Protect yourselves and your families from the Fire whose fuel will be people and stones (idols)." [Quran 66: 6]
Family is the basic nucleus of the society and when that institution is healthy, all of the society will be healthy too.
3- Consulting scholars whenever needed
Every innovation or act of Shirk entails speaking about Allaah and His religion without knowledge. This is why it is such a great priority that Muslims learn to consult scholars in religious matters and speak only based on certain knowledge. Were Muslims to follow the way of Abu Bakr who said: "What earth will hold me, and what heaven will shadow me if I say something concerning the Book of Allaah (Quran) which I do not know?", there would probably be no secularism, modernism, feminism, rejection of the Sunnah and other deviations present among the Muslims nowadays.
Da'wah is an Arabic word which comes close to the word "invite" or "invitation" in English. The understanding of the usage of the word "Da'wah" with regard to the faith of Islam is that it is the responsibility of the Muslims to "invite" all humanity to the way of Islam, i.e., submission to the One True God (Allaah Almighty) on His terms. Da'wah is incumbent on all Muslims and must be done in compliance with the methodology already established by the last Prophet of Islam, Muhammad .
Muslims therefore must exercise their efforts and use all permissible means to invite others to the truth they have. Bearing the message is a serious responsibility and a noble task and, as such, it has to be performed with knowledge, seriousness, consideration and wisdom. When embarking in such an effort, there are some priorities that should be taken into account. Such priorities can be divided into two categories: (1) those regarding the content of Da'wah and (2) those regarding those who make/receive Da'wah. Priorities of the first category are:
1- Tawheed (Islamic monotheism)
Tawheed is the bedrock of every Islamic activity, whether directed to Muslims or non-Muslims. It is the essence of Islam, without which every effort is rendered null. The Quran shows, in no uncertain terms, that the message and the top priority of all the Prophets may Allaah exalt their mention was one and the same: The message of Tawheed.
Tawheed means "the realizing and maintaining of Allaah's Oneness in all of man's actions which directly or indirectly relate to Him. It is the belief that Allaah is One, without partner in His Dominion and His actions (Ruboobiyyah), One without similitude in His Names and Attributes (Al- Asmaa' Was-Sifaat), and one without rival in His Divinity and worship (Uloohiyyah)."
Muhammad the last Prophet sent to humanity and the Jinn, was ordered by Allaah, the Most Exalted, in the Quran to say (what means):
"Say (O Muhammad): 'This is my way; I invite unto Allaah (i.e. to the Oneness of Allaah - Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allaah) with sure knowledge. And Glorified and Exalted be Allaah (above all that they associate as partners with Him). And I am not of the polytheists.'" [Quran 12:108]
Tawheed is the most important concept in Islam and the top priority in bearing the Message. The following evidence shows this in a clear way:
The oft-quoted reference with regards to priorities and gradation in Da'wah is the famous narration reported by Ibn `Abbaas who said: "The Prophet sent Mu`aath to Yemen and said: 'Invite the people to testify that Laa ilaaha illa Allaah [none has the right to be worshipped but Allaah] and that I am the Messenger of Allaah. If they obey you in that, then inform them that Allaah has enjoined upon them five daily prayers in every day and night. If they obey you in that, then inform them that Allaah has made it obligatory on them to pay the Zakaat (alms) from their properties and it is to be taken from the wealthy among them and given to the poor among them. '" [Al-Bukhaari and Muslim]
It was for this reason that the Prophet stayed in Makkah for thirteen years, calling people to the correct understanding of the Oneness of Allaah Almighty, and making worship solely for Him.
Priorities of Da'wah to non -Muslims is as important as Da'wah to Muslims. The top priority with regards to non-Muslims is to bring them away from their disbelief or polytheism to belief in the Oneness of Allaah Almighty and the Messengership of Muhammad and teaching them the true purpose of their existence.
2- Strengthening belief:
The best of generations, the Companions learned their religion from the Prophet sallallaahu alayhi wa sallam himself and continued on keeping the same priorities, strengthening belief before anything else.
Abdullaah Ibn `Umar said "We lived during a period of time in which one of us would receive faith first before receiving the Quran and when the Quranic Chapters were revealed, we would learn what they permitted, what they ordered and what should be the stance towards them. But I have seen men, some of whom are given the Quran before faith and they read it from the opening chapter of the Book to its closing and they do not know what it orders, what it forbids and what should be his stance towards it. They are like someone who picks dates only to throw them (i.e. he does not get any benefit from his recital)." [Al-Haakim]
Having shown that the first priority is calling to correct beliefs and faith in Allaah, it is important to understand the underlying reasons as to why this primary objective remains true in all places and at all times.
There is no doubt that all our shortcomings are related to our level of faith. Many consider the unity of Muslims to be one of the most fundamental issues that we should concentrate our efforts on, since without strong unity, Muslims are unable to face their problems.
However, unity cannot be achieved through organizations or lectures, nor can it be achieved by spending money. We need to realize that it was Allaah Himself Who united the hearts of the Companions of the Prophet once faith entered their hearts. Allaah Almighty Says (what means):
"And He has united their (believers') hearts. If you had spent all that is in the earth, you could not have united their hearts, but Allaah has united them. Certainly He is All-Mighty, All-Wise." [Quran 8:63]
So, there is no way for establishing unity, brotherhood or an Islamic society except through profound faith which leads to righteous action.
Consequently, the first step for us to take is to correct our faith. Anything else would be short-sightedness and lead to failure. We must learn and teach the true Islamic faith; its realities, signs and benefits. Learning the faith should be accompanied by learning about Shirk (associating partners with Allaah in worship) and disbelief, so that Muslims safeguard themselves from the disbelief and misguidance of the disbelievers. To strengthen our faith we must put the Quran back to its proper place in the Muslim's life. The Quran is the book of guidance that is to be understood and abided by, not merely recited and used as a talisman.
As concerns the priorities related to the second category: they are:
1- Cultivating one's personality and character
The Prophet said: "The best believers are those with the best character." [Abu Daawood and others]
One of the duties of the Prophet was purifying people around him, by helping them acquire noble character and rid any evil that was in their souls.
Spirituality and piety also need to be developed. Muslim scholars must teach Muslims simple things first, before proceeding to more complicated matters, while Muslims must turn to their scholars for guidance and leave interpreting religion without knowledge. This is a very grave matter which is one of the major causes of many problems that Muslims are facing today.
2- Starting with one's own family and relatives:
Among the priorities, too, is that the first people that Muslims should call to Allaah are their own families and relatives. Allaah, The Most Exalted, ordered His Messenger to warn his relatives (of disbelief and urge them to submit to Allaah), as He Says (what means): "And warn (O Muhammad) your closest kindred." [Quran 26:214]
Addressing the believers in general, Allaah Almighty Says (what means): "O you who believe! Protect yourselves and your families from the Fire whose fuel will be people and stones (idols)." [Quran 66: 6]
Family is the basic nucleus of the society and when that institution is healthy, all of the society will be healthy too.
3- Consulting scholars whenever needed
Every innovation or act of Shirk entails speaking about Allaah and His religion without knowledge. This is why it is such a great priority that Muslims learn to consult scholars in religious matters and speak only based on certain knowledge. Were Muslims to follow the way of Abu Bakr who said: "What earth will hold me, and what heaven will shadow me if I say something concerning the Book of Allaah (Quran) which I do not know?", there would probably be no secularism, modernism, feminism, rejection of the Sunnah and other deviations present among the Muslims nowadays.
Tuesday, April 06, 2010
Islam Deals With Sadness and Worry
From: www.islamreligion.com
Islam Deals With Sadness and Worry (part 1 of 3): The Human Condition
By Aisha Stacey
The average human being in the developed world battles sadness and worry on a daily basis. While the majority of the world’s population confront extreme poverty, famine, conflict and despair those of us privileged to lead relatively easy lives must tackle fear, stress, and anxiety. Why are those of us blessed with riches beyond compare immersed in loneliness and desperation? We are living in a time of confusion, we try as we might, yet gathering material possessions can do nothing to mend broken hearts, and shattered souls.
Now, more than at any other time in human kind’s history, stress, anxiety, and psychological problems are taking a tremendous toll on the human condition. Religious beliefs should afford a sense of comfort however; it seems that 21st century man has lost the ability to connect to God. Pondering the meaning of life no longer overcomes a feeling of abandonment. This desire to acquire material possessions, which in some way validates our reason for being, has become the balm that soothes our troubled souls. Why is this so?
We have the best of everything readily available, yet the reality is we have nothing. Nothing that comforts the soul. Beautiful furnishings do not hold our hand in the darkest night. The latest entertainment centre does not wipe our tears or soothe our furrowed brow. Those of us living with pain and grief, or afflicted with hardship feel abandoned. We feel rudderless on an open sea. Huge waves threaten to engulf us at any given moment. Our desires and debts stand at the apex and loom over us, like great avenging angels, and we search for comfort in addictions and self-destructive behaviour.
How do we step away from the precipice? In Islam, the answer is remarkably simple. We turn back to our Creator. God knows what is best for His creation. He has complete knowledge of the human psyche. He knows of the pain, the despair, and the sadness. God is whom we are reaching for in the darkness. When we put God back on our agenda, the pain will subside.
“Verily, in the remembrance of God do hearts find rest.” (Quran 13:28)
Islam is not a religion filled with empty rituals and hypercritical rules and regulations, although it can seem so if we forget just what our real purpose in life is. We were created to worship God, nothing more and nothing less. However, God, in His infinite mercy and wisdom did not abandon us to this world filled with trials and tribulations. He armed us with weapons. These weapons are more powerful than the arsenals of the great 21st century armies. God gave us the Quran, and the authentic traditions of His Prophet Muhammad.
The Quran is a book of guidance and the traditions of Prophet Muhammad explain that guidance. The religion of Islam is all about making and keeping a connection with God. This is how Islam deals with sadness and worry. When the wave is about to come crashing down or the world begins to spin out of control God is the one stable factor. The biggest mistake a believer can make is to separate the religious and material aspects of his or her life.
“God has promised those who believe (in the Oneness of God) and do deeds of righteousness, that for them there is forgiveness and a great reward (i.e. Paradise).” (Quran 5:9)
When we accept with full submission, that we are no more than slaves of God, put on this earth, to be tried, tested and tempted, life suddenly takes on a completely new meaning. We recognize that God is the one constant in our lives and we recognize that His promise is true. When we are overwhelmed by worry and sadness, relief comes from turning to God. If we live our lives according to His guidance, we gain the means and the ability to overcome any despair. Prophet Muhammad declared that all the affairs of a believer are good.
Indeed amazing are the affairs of a believer! They are all for his benefit. If he is granted ease then he is thankful, and this is good for him. And if he is afflicted with a hardship, he perseveres, and this is good for him.[1]
Islam has the answer to all the problems that afflict humankind. It asks us to look beyond the need for self-gratification, and further still, beyond the need to acquire possessions. Islam reminds us that this life is but a transient pause on the way to life everlasting. The life of this world is but a fleeting moment, sometimes overflowing with moments of great joy and happiness but at other times filled with sadness, sorrow, and despair. This is the nature of life, and this is the human condition.
In the following three articles, we will examine guidance from the Quran and the authentic traditions of Prophet Muhammad in an endeavor to discover just how Islam suggests that we deal with sadness and worry. There are three key points that will allow the believer to free himself from the shackles of 21st century life. They are patience, gratitude, and trust in God. In the Arabic language, sabr, shukr and tawwakul.
“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to the patient ones.” (Quran 2:155)
“Therefore, remember Me (God) and I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.” (Quran 2:152)
“If God helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you? And in God (Alone) let believers put their trust.” (Quran 3:160)
Footnotes:
[1] Saheeh Muslim
How Islam Deals With Sadness and Worry (part 2 of 3): Patience
By Aisha Stacey
Sadness and worry are part of the human condition. Life is a series of moments. At the two extremes are joyful moments that make our hearts sing with gladness and dark moments that plunge us into sadness and worry. In between is real life; the highs, the lows, the mundane and boring, the sweetness, and light. It is in these times that the believer must try to establish a connection to God.
The believer must forge a bond that is unbreakable. When the joy of life fills our hearts and minds we must not forget that it is a blessing from God and equally when we are faced with sadness and worry we must realise that this to is from God, even though at first glance we may not see the blessing.
God is the Most Wise and the Most Just. Whatever condition we find our selves in, and no matter what we are forced to confront, it is imperative that we open our eyes to the fact that God knows what is good for us. Though we shy away from facing our fears and worries, it may be that we hate a thing that is good for us and desire something that can only lead to ruin and damnation.
“...and it may be that you dislike a thing that is good for you and that you like a thing that is bad for you. God knows but you do not know.” (Quran 2:216)
The life of this world was designed by our Creator to maximise our chances of living a blissful life in the hereafter. When we face trials, they help us grow and mature into human beings who are able to function effortlessly in this transient world.
God was not abandoned us the temptations and trials of this world, He has equipped us with weapons. Three of the most important are patience, thankfulness, and trust. The great Islamic scholar of the 14th century CE, Ibnul Qayyim said that our happiness in this life and our salvation in the hereafter depend on patience.
“Verily! I have rewarded them this Day for their patience; they are indeed the ones that are successful.” (Quran 23:111)
“...to be firm or patient in pain or suffering, and adversity, and throughout all periods of panic. Such are the people of truth, the God fearing.” (Quran 2:177)
The Arabic word for patience is sabr and it comes from a root word meaning to stop, detain, or refrain. Ibnul Qayyim explained[1] that having patience meant having the ability to stop ourselves from despairing, to refrain from complaining, and to control ourselves in times of sadness and worry. Prophet Muhammad’s son in law Ali ibn Abu Talib defined patience as “seeking God’s help”.[2]
Whenever we are beset by sadness and worry our first reaction should always be turning to God. By recognising His Greatness and Omnipotence, we begin to understand that God alone can ease our troubled souls. God Himself advised us to call on Him.
“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.” (Quran 7:180)
Prophet Muhammad encouraged us to call on God by all of His most beautiful names. In his own supplications, he is known to have said, “Oh God, I ask you by every name that You have named yourself, or that You have revealed in Your book, or that You have taught any of Your creation, or that You have kept hidden in the unseen knowledge with Yourself.”[3]
In times of sorrow and stress, contemplating the names of God can bring great relief. It can also help us focus on being calm and patient. It is important to understand that although the believer is encouraged not to thrash about in grief and anguish or to complain about the stresses and problems, he is allowed to complain about his sadness and worry to God.
Human beings are frail. Our tears fall, our hearts break and the pain is sometimes almost unbearable. Even the prophets, whose connection to God was unbreakable, felt their hearts constrict in fear or pain. They too turned their faces to God and begged for relief. However, their complaints were surrounded with pure patience and pure acceptance of whatever fate God had decreed.
When Prophet Jacob despaired of ever seeing his sons Joseph or Benjamin he turned to God, and the Quran tells us that he complained only to God. Prophet Jacob knew that there was no point in raging against the world, he knew that God loves and protects those who are patient.
“He said: ‘I only complain of my grief and sorrow to God, and I know from God that which you know not.’” (Quran 12:86)
Quran also tells us that Prophet Job cried out to his Lord. He was impoverished, stricken with disease, and he lost his family, friends, and livelihood yet he bore all this with patience and forbearance. However, in the midst of his pain he turned to God.
“And (remember) Job, when he cried to his Lord, ‘Verily, distress has seized me, and You are the Most Merciful of all those who show mercy.’ So We answered his call, and We removed the distress that was on him, and We restored his family to him (that he had lost), and the like thereof along with them, as a mercy from Ourselves and a Reminder for all who worship Us (God).” (Quran 21: 83-84)
Patience means accepting what is beyond our control. In times of stress and anxiety, being able to surrender to the will of God is a relief beyond measure. This does not mean that we sit back and let life pass by. No! It means that we strive to please God in all aspects of our life, in our work and play, in our family life and in our personal endeavours.
However, when things don’t go the way we planned or the way we wanted, even when it seems that fears and worries are pushing us under we accept what God has decreed and continue to strive to please Him. Being patient is hard work; it does not always come naturally or easily. Never the less a person can attain the quality of patience by acting as if he possesses it. Prophet Muhammad said, “Whoever tries to be patient then God will help him to be patient”.[4]
It becomes easy for us to exercise patience when we realise that it is impossible to count all the blessings God has bestowed upon us. Without even trying, we can all name blessings beyond compare. The air we breathe, the sunshine on our faces, the wind on our hair, the rain on parched earth and the glorious Quran, God’s words to us. Remembering God and contemplating His greatness is the key to patience, and patience is a key to Paradise everlasting, God’s greatest blessing for the fragile creatures called humankind.
Footnotes:
[1] Ibn Qayyim al jawziyyah, 1997, Patience and gratitude, English translation, United Kingdom, Ta Ha Publishers.
[2] Ibid. P12
[3] Ahmad, classified Saheeh by Al Baniv.
[4] Ibn Qayyim al jawziyyah, 1997, Patience and gratitude, English translation, United Kingdom, Ta Ha Publishers. P15
How Islam Deals With Sadness and Worry (part 3 of 3): Gratitude
By Aisha Stacey
As fragile human beings, we are often swamped by fears and anxiety. At times sadness and worry threaten to take over our lives. These emotions can become so all consuming that we forget our primary purpose in life is to worship God. When pleasing God is at the centre of all our thoughts, actions and deeds, then sadness and worry can have no place in our lives.
In the previous article, we discussed dealing with sadness and worry by striving to be patient. We also talked about counting the blessings God has bestowed upon us as a way of encouraging patience. Another way of overcoming sadness and worry is by being grateful to God for His countless blessings. God explains in the Quran, that true worshippers are those who are grateful and give thanks.
“Therefore, remember Me (by praying, glorifying, etc.). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.” (Quran 2:152)
There are many ways to express gratitude. The first and foremost way is to worship God in the manner that He has prescribed. The five pillars of Islam[1] were designed by God and they allow us to worship Him easily. Each pillar also allows us to express our gratitude to God. When we fulfil our obligations towards God, just how truly blessed we are becomes obvious.
When we bear witness that, there is no god but God and that Muhammad is His final messenger we are saying thank you. Thank you for showing me the truth! When a believer prostrates before God in quiet joyful prayer, again we are expressing gratitude. During the fast of Ramadan, we become thankful for food and water by realising that God provides our sustenance. If a believer is able to make the pilgrimage to the house of God in Mecca, it is indeed a cause for thankfulness. The Hajj journey can be long, difficult, and expensive.
The believer also expresses gratitude by giving charity. Prophet Muhammad advised his followers to give charity everyday to express gratitude to God for every single joint or faculty in his body.[2] Imam Ibn Rajab, a noted Islamic scholar of the century said, "Human beings are obligated to give thanks to God every single day for His blessings on them by performing acts of virtue and charity on a daily basis”
If we remember God by reading the Quran and contemplating its meanings, we gain a greater understanding of the life of this world and the hereafter. Consequently, we begin to understand the transient nature of this life and the fact that even the trials and tribulations are blessings from God. God’s wisdom and justice is inherent in even the direst situations.
How often have we heard people with debilitating diseases or terrible disabilities thank God for their conditions, or speak about pain and suffering bringing blessings and goodness into their lives? How often have we listened to others speak about horrific experiences and ordeals, yet continue to thank God.
In times of sadness and worry, when we are feeling alone and distressed, God is our only refuge. When sadness and worry become unbearable, when there is nothing left but, stress, fear, anxiety, and misery, we instinctively turn to God. We know His words are true, we know His promise is true!
“..if you are grateful, I will add more favours unto you.” (Quran 14:7)
God knows the wisdom behind why good things happen to bad people, or why bad things happen to good people. In general, whatever causes us to turn to God is good and we should be grateful for it. In times of crisis, people are drawn closer to God, whereas in times of comfort we often forget from where the comfort originated. God is the Provider and He is the Most Generous. God wants to reward us with life everlasting and if pain and suffering can guarantee Paradise, then trials and tribulations are a blessing. Prophet Muhammad said, “If God wants to do good to somebody, He afflicts him with trials.”[3]
Prophet Muhammad also said, “No misfortune or disease befalls a Muslim, no worry or grief or harm or distress – not even a thorn that pricks him – but God will expiate for some of his sins because of that.”[4] We are imperfect human beings. We can read these words, we can even understand the sentiment behind them, but acknowledging the wisdom behind every situation and being grateful for our trials is very difficult. It is much easier to fall into sadness and worry. However, God, the Most Merciful, gives us clear guidelines and promises two things, if we worship Him and follow His guidance we will be rewarded with Paradise and that with hardship comes ease.
“So verily, with hardship, there is ease.” (Quran 94:5)
This verse is part of a chapter of the Quran revealed when difficulties in Prophet Muhammad’s mission were weighing him down and causing him normal human distress. The words of God comforted and reassured him just as they comfort us today. God reminds us that with hardship comes ease. Hardship is never absolute; it is always accompanied by ease. For that, we should be grateful. For that, we need to express our gratitude.
We must accept the trials, triumphs, and tribulations that are part of being alive. Each one of them, from the highest highs to the lowest lows is a blessing from God. A blessing designed uniquely for each individual person. When we are overcome by sadness or worry we must turn to God, strive to be patient and grateful and put our trust in God. For God is the most trustworthy. By trusting Him, we can overcome any moment of anxiety and conquer any sadness or worry that tries to creep into our lives.
Footnotes:
[1] Testimony of faith, Prayer, Fasting in Ramadan, Compulsory charity, Pilgrimage.
[2] Saheeh Bukhari
[3] Saheeh Bukhari
[4] Ibid
Islam Deals With Sadness and Worry (part 1 of 3): The Human Condition
By Aisha Stacey
The average human being in the developed world battles sadness and worry on a daily basis. While the majority of the world’s population confront extreme poverty, famine, conflict and despair those of us privileged to lead relatively easy lives must tackle fear, stress, and anxiety. Why are those of us blessed with riches beyond compare immersed in loneliness and desperation? We are living in a time of confusion, we try as we might, yet gathering material possessions can do nothing to mend broken hearts, and shattered souls.
Now, more than at any other time in human kind’s history, stress, anxiety, and psychological problems are taking a tremendous toll on the human condition. Religious beliefs should afford a sense of comfort however; it seems that 21st century man has lost the ability to connect to God. Pondering the meaning of life no longer overcomes a feeling of abandonment. This desire to acquire material possessions, which in some way validates our reason for being, has become the balm that soothes our troubled souls. Why is this so?
We have the best of everything readily available, yet the reality is we have nothing. Nothing that comforts the soul. Beautiful furnishings do not hold our hand in the darkest night. The latest entertainment centre does not wipe our tears or soothe our furrowed brow. Those of us living with pain and grief, or afflicted with hardship feel abandoned. We feel rudderless on an open sea. Huge waves threaten to engulf us at any given moment. Our desires and debts stand at the apex and loom over us, like great avenging angels, and we search for comfort in addictions and self-destructive behaviour.
How do we step away from the precipice? In Islam, the answer is remarkably simple. We turn back to our Creator. God knows what is best for His creation. He has complete knowledge of the human psyche. He knows of the pain, the despair, and the sadness. God is whom we are reaching for in the darkness. When we put God back on our agenda, the pain will subside.
“Verily, in the remembrance of God do hearts find rest.” (Quran 13:28)
Islam is not a religion filled with empty rituals and hypercritical rules and regulations, although it can seem so if we forget just what our real purpose in life is. We were created to worship God, nothing more and nothing less. However, God, in His infinite mercy and wisdom did not abandon us to this world filled with trials and tribulations. He armed us with weapons. These weapons are more powerful than the arsenals of the great 21st century armies. God gave us the Quran, and the authentic traditions of His Prophet Muhammad.
The Quran is a book of guidance and the traditions of Prophet Muhammad explain that guidance. The religion of Islam is all about making and keeping a connection with God. This is how Islam deals with sadness and worry. When the wave is about to come crashing down or the world begins to spin out of control God is the one stable factor. The biggest mistake a believer can make is to separate the religious and material aspects of his or her life.
“God has promised those who believe (in the Oneness of God) and do deeds of righteousness, that for them there is forgiveness and a great reward (i.e. Paradise).” (Quran 5:9)
When we accept with full submission, that we are no more than slaves of God, put on this earth, to be tried, tested and tempted, life suddenly takes on a completely new meaning. We recognize that God is the one constant in our lives and we recognize that His promise is true. When we are overwhelmed by worry and sadness, relief comes from turning to God. If we live our lives according to His guidance, we gain the means and the ability to overcome any despair. Prophet Muhammad declared that all the affairs of a believer are good.
Indeed amazing are the affairs of a believer! They are all for his benefit. If he is granted ease then he is thankful, and this is good for him. And if he is afflicted with a hardship, he perseveres, and this is good for him.[1]
Islam has the answer to all the problems that afflict humankind. It asks us to look beyond the need for self-gratification, and further still, beyond the need to acquire possessions. Islam reminds us that this life is but a transient pause on the way to life everlasting. The life of this world is but a fleeting moment, sometimes overflowing with moments of great joy and happiness but at other times filled with sadness, sorrow, and despair. This is the nature of life, and this is the human condition.
In the following three articles, we will examine guidance from the Quran and the authentic traditions of Prophet Muhammad in an endeavor to discover just how Islam suggests that we deal with sadness and worry. There are three key points that will allow the believer to free himself from the shackles of 21st century life. They are patience, gratitude, and trust in God. In the Arabic language, sabr, shukr and tawwakul.
“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to the patient ones.” (Quran 2:155)
“Therefore, remember Me (God) and I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.” (Quran 2:152)
“If God helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you? And in God (Alone) let believers put their trust.” (Quran 3:160)
Footnotes:
[1] Saheeh Muslim
How Islam Deals With Sadness and Worry (part 2 of 3): Patience
By Aisha Stacey
Sadness and worry are part of the human condition. Life is a series of moments. At the two extremes are joyful moments that make our hearts sing with gladness and dark moments that plunge us into sadness and worry. In between is real life; the highs, the lows, the mundane and boring, the sweetness, and light. It is in these times that the believer must try to establish a connection to God.
The believer must forge a bond that is unbreakable. When the joy of life fills our hearts and minds we must not forget that it is a blessing from God and equally when we are faced with sadness and worry we must realise that this to is from God, even though at first glance we may not see the blessing.
God is the Most Wise and the Most Just. Whatever condition we find our selves in, and no matter what we are forced to confront, it is imperative that we open our eyes to the fact that God knows what is good for us. Though we shy away from facing our fears and worries, it may be that we hate a thing that is good for us and desire something that can only lead to ruin and damnation.
“...and it may be that you dislike a thing that is good for you and that you like a thing that is bad for you. God knows but you do not know.” (Quran 2:216)
The life of this world was designed by our Creator to maximise our chances of living a blissful life in the hereafter. When we face trials, they help us grow and mature into human beings who are able to function effortlessly in this transient world.
God was not abandoned us the temptations and trials of this world, He has equipped us with weapons. Three of the most important are patience, thankfulness, and trust. The great Islamic scholar of the 14th century CE, Ibnul Qayyim said that our happiness in this life and our salvation in the hereafter depend on patience.
“Verily! I have rewarded them this Day for their patience; they are indeed the ones that are successful.” (Quran 23:111)
“...to be firm or patient in pain or suffering, and adversity, and throughout all periods of panic. Such are the people of truth, the God fearing.” (Quran 2:177)
The Arabic word for patience is sabr and it comes from a root word meaning to stop, detain, or refrain. Ibnul Qayyim explained[1] that having patience meant having the ability to stop ourselves from despairing, to refrain from complaining, and to control ourselves in times of sadness and worry. Prophet Muhammad’s son in law Ali ibn Abu Talib defined patience as “seeking God’s help”.[2]
Whenever we are beset by sadness and worry our first reaction should always be turning to God. By recognising His Greatness and Omnipotence, we begin to understand that God alone can ease our troubled souls. God Himself advised us to call on Him.
“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.” (Quran 7:180)
Prophet Muhammad encouraged us to call on God by all of His most beautiful names. In his own supplications, he is known to have said, “Oh God, I ask you by every name that You have named yourself, or that You have revealed in Your book, or that You have taught any of Your creation, or that You have kept hidden in the unseen knowledge with Yourself.”[3]
In times of sorrow and stress, contemplating the names of God can bring great relief. It can also help us focus on being calm and patient. It is important to understand that although the believer is encouraged not to thrash about in grief and anguish or to complain about the stresses and problems, he is allowed to complain about his sadness and worry to God.
Human beings are frail. Our tears fall, our hearts break and the pain is sometimes almost unbearable. Even the prophets, whose connection to God was unbreakable, felt their hearts constrict in fear or pain. They too turned their faces to God and begged for relief. However, their complaints were surrounded with pure patience and pure acceptance of whatever fate God had decreed.
When Prophet Jacob despaired of ever seeing his sons Joseph or Benjamin he turned to God, and the Quran tells us that he complained only to God. Prophet Jacob knew that there was no point in raging against the world, he knew that God loves and protects those who are patient.
“He said: ‘I only complain of my grief and sorrow to God, and I know from God that which you know not.’” (Quran 12:86)
Quran also tells us that Prophet Job cried out to his Lord. He was impoverished, stricken with disease, and he lost his family, friends, and livelihood yet he bore all this with patience and forbearance. However, in the midst of his pain he turned to God.
“And (remember) Job, when he cried to his Lord, ‘Verily, distress has seized me, and You are the Most Merciful of all those who show mercy.’ So We answered his call, and We removed the distress that was on him, and We restored his family to him (that he had lost), and the like thereof along with them, as a mercy from Ourselves and a Reminder for all who worship Us (God).” (Quran 21: 83-84)
Patience means accepting what is beyond our control. In times of stress and anxiety, being able to surrender to the will of God is a relief beyond measure. This does not mean that we sit back and let life pass by. No! It means that we strive to please God in all aspects of our life, in our work and play, in our family life and in our personal endeavours.
However, when things don’t go the way we planned or the way we wanted, even when it seems that fears and worries are pushing us under we accept what God has decreed and continue to strive to please Him. Being patient is hard work; it does not always come naturally or easily. Never the less a person can attain the quality of patience by acting as if he possesses it. Prophet Muhammad said, “Whoever tries to be patient then God will help him to be patient”.[4]
It becomes easy for us to exercise patience when we realise that it is impossible to count all the blessings God has bestowed upon us. Without even trying, we can all name blessings beyond compare. The air we breathe, the sunshine on our faces, the wind on our hair, the rain on parched earth and the glorious Quran, God’s words to us. Remembering God and contemplating His greatness is the key to patience, and patience is a key to Paradise everlasting, God’s greatest blessing for the fragile creatures called humankind.
Footnotes:
[1] Ibn Qayyim al jawziyyah, 1997, Patience and gratitude, English translation, United Kingdom, Ta Ha Publishers.
[2] Ibid. P12
[3] Ahmad, classified Saheeh by Al Baniv.
[4] Ibn Qayyim al jawziyyah, 1997, Patience and gratitude, English translation, United Kingdom, Ta Ha Publishers. P15
How Islam Deals With Sadness and Worry (part 3 of 3): Gratitude
By Aisha Stacey
As fragile human beings, we are often swamped by fears and anxiety. At times sadness and worry threaten to take over our lives. These emotions can become so all consuming that we forget our primary purpose in life is to worship God. When pleasing God is at the centre of all our thoughts, actions and deeds, then sadness and worry can have no place in our lives.
In the previous article, we discussed dealing with sadness and worry by striving to be patient. We also talked about counting the blessings God has bestowed upon us as a way of encouraging patience. Another way of overcoming sadness and worry is by being grateful to God for His countless blessings. God explains in the Quran, that true worshippers are those who are grateful and give thanks.
“Therefore, remember Me (by praying, glorifying, etc.). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.” (Quran 2:152)
There are many ways to express gratitude. The first and foremost way is to worship God in the manner that He has prescribed. The five pillars of Islam[1] were designed by God and they allow us to worship Him easily. Each pillar also allows us to express our gratitude to God. When we fulfil our obligations towards God, just how truly blessed we are becomes obvious.
When we bear witness that, there is no god but God and that Muhammad is His final messenger we are saying thank you. Thank you for showing me the truth! When a believer prostrates before God in quiet joyful prayer, again we are expressing gratitude. During the fast of Ramadan, we become thankful for food and water by realising that God provides our sustenance. If a believer is able to make the pilgrimage to the house of God in Mecca, it is indeed a cause for thankfulness. The Hajj journey can be long, difficult, and expensive.
The believer also expresses gratitude by giving charity. Prophet Muhammad advised his followers to give charity everyday to express gratitude to God for every single joint or faculty in his body.[2] Imam Ibn Rajab, a noted Islamic scholar of the century said, "Human beings are obligated to give thanks to God every single day for His blessings on them by performing acts of virtue and charity on a daily basis”
If we remember God by reading the Quran and contemplating its meanings, we gain a greater understanding of the life of this world and the hereafter. Consequently, we begin to understand the transient nature of this life and the fact that even the trials and tribulations are blessings from God. God’s wisdom and justice is inherent in even the direst situations.
How often have we heard people with debilitating diseases or terrible disabilities thank God for their conditions, or speak about pain and suffering bringing blessings and goodness into their lives? How often have we listened to others speak about horrific experiences and ordeals, yet continue to thank God.
In times of sadness and worry, when we are feeling alone and distressed, God is our only refuge. When sadness and worry become unbearable, when there is nothing left but, stress, fear, anxiety, and misery, we instinctively turn to God. We know His words are true, we know His promise is true!
“..if you are grateful, I will add more favours unto you.” (Quran 14:7)
God knows the wisdom behind why good things happen to bad people, or why bad things happen to good people. In general, whatever causes us to turn to God is good and we should be grateful for it. In times of crisis, people are drawn closer to God, whereas in times of comfort we often forget from where the comfort originated. God is the Provider and He is the Most Generous. God wants to reward us with life everlasting and if pain and suffering can guarantee Paradise, then trials and tribulations are a blessing. Prophet Muhammad said, “If God wants to do good to somebody, He afflicts him with trials.”[3]
Prophet Muhammad also said, “No misfortune or disease befalls a Muslim, no worry or grief or harm or distress – not even a thorn that pricks him – but God will expiate for some of his sins because of that.”[4] We are imperfect human beings. We can read these words, we can even understand the sentiment behind them, but acknowledging the wisdom behind every situation and being grateful for our trials is very difficult. It is much easier to fall into sadness and worry. However, God, the Most Merciful, gives us clear guidelines and promises two things, if we worship Him and follow His guidance we will be rewarded with Paradise and that with hardship comes ease.
“So verily, with hardship, there is ease.” (Quran 94:5)
This verse is part of a chapter of the Quran revealed when difficulties in Prophet Muhammad’s mission were weighing him down and causing him normal human distress. The words of God comforted and reassured him just as they comfort us today. God reminds us that with hardship comes ease. Hardship is never absolute; it is always accompanied by ease. For that, we should be grateful. For that, we need to express our gratitude.
We must accept the trials, triumphs, and tribulations that are part of being alive. Each one of them, from the highest highs to the lowest lows is a blessing from God. A blessing designed uniquely for each individual person. When we are overcome by sadness or worry we must turn to God, strive to be patient and grateful and put our trust in God. For God is the most trustworthy. By trusting Him, we can overcome any moment of anxiety and conquer any sadness or worry that tries to creep into our lives.
Footnotes:
[1] Testimony of faith, Prayer, Fasting in Ramadan, Compulsory charity, Pilgrimage.
[2] Saheeh Bukhari
[3] Saheeh Bukhari
[4] Ibid
Monday, April 05, 2010
THE QUR’AN’S ARGUMENTS FOR THE RESURRECTION
From: http://www.thewaytotruth.org/resurrection/quransargument.html
Although scientific findings like the second law of thermo-dynamics show that existence is on the way to destruction, it is enough for the destruction of the universe that a planet collides with another. If the beginning of existence is a big bang, why should its end not be another big bang or collision? Existence, with all its divisions, is an extremely delicately calculated organism, a system with parts subtly dependent upon each other. A human body is made up of about sixty million million cells. As a single deformed, cancerous, cell may cause the death of the whole body, so any serious deformation in any part of the universe may lead to its death. Or death sometimes comes unexpectedly and without any visible, diagnosed reason. So, why is it not just as possible for the universe to die all of a sudden, unexpectedly, without a visible reason or because of a ‘disease’ like ‘heart-attack’, or who knows that our old world is not suffering the terminal phase of cancer because of our misuse of it?
God’s all-embracing acts in the universe and the first creation
The Quran deals with the issue of resurrection and argues for it. One, it gives examples of God’s comprehensive acts in the macro-cosmos and at times it presents to our consideration God’s overall disposal of all of the three cosmoses (macro-, normo- and micro-cosmoses) together. In order to prove the Resurrection, the Quran also presents to our consideration the phenomenon of the creation of the universe, which it defines as the first origination (56:62), while describing the raising of the dead as the second origination (53:47). Two, it shows similar events in the world and makes comparisons between them and the Resurrection.
For example, in the following verse, the Quran stresses God’s Power and, by mentioning His universal acts like raising the firmaments without any pillars and subjecting the sun and the moon to His command, calls us to have conviction in the meeting with Him in the other world:
God is He Who raised the heavens without any pillars that you can see, then He established Himself upon the Throne (of authority; having shaped the universe and made it dependent upon certain laws, He exercises His absolute authority over the whole of the universe), and subjected the sun and the moon (to His command); each runs (its course) for an appointed term. He regulates all affair, expounding the signs, that you may believe with certainty in the meeting with your Lord. (13:2)
The universe is like a book unfolded, and its destruction will be like rolling it up again
The Quran likens the universe to a book unfolded. At the end of time, its destruction will be as easy for God as to roll up a book. As He unfolded it at the beginning, He will roll it up and, through the manifestation of His absolute Power without the part of any material causes, re-create it in a much better and different form:
On that day We shall roll up the heavens like a scroll rolled up for books. As We originated the first creation, so We shall bring it forth again. It is a promise (binding) upon Us. Truly We shall fulfill it (as We promised it). (21:104)
Bringing the dead back to life again is not more difficult for God than creation of the universe
Have they not seen that God, Who created the heavens and the earth and was not wearied by their creation, is able to give life to the dead? Surely He has power over everything. (46:33)
As pointed out above, besides presenting to people’s consideration God’s absolute Power and comprehensive acts in the universe, in order to prove the Resurrection, the Quran also gives examples of resurrection in the world and mentions similar events in human life.
Innumerable examples of the Resurrection in nature and man’s life
In the verses below, the Quran likens the Resurrection to the rejuvenation or revival of earth in spring-time following its death in winter and mentions how God disposes atoms and molecules in the process of man’s creation through stages. Nature experiences death in winter but when spring comes, earth rouses to life again and dried out pieces of wood come into leaf, blossom and yield fruit, all of which are similar but not identical to all the previous ones that came into being in previous years. Innumerable seeds of vegetation that fell into earth in previous autumn germinate under earth and grow into very many different plants without the least confusion.
The raising of all the dead on the Day of Judgment will be like this:
Among His signs is that you see the earth dry and barren; and when We send down rain on it, it stirs to life and swells. Surely God Who gives the dead earth life will raise the dead also to life. Indeed, He has power over all things. (41:39)
O mankind! If you are in doubt concerning the Resurrection, (consider that) We created you of dust, then of semen, then of a fertilized ovum suspended on the wall of the womb, then of a lump of flesh shaped and unshaped, so that We demonstrate to you Our power. And We keep in the wombs what We please to an appointed term, and afterwards We bring you forth as infants, then We cause you to grow up, that you reach your prime. Among you some die (young) and some are sent back to the feeblest phase of age so that they know nothing after they had knowledge. You sometimes see the earth dry and barren. But when We pour down rain on it, it trembles, and swells, and grows of every pleasant pair. That is so because God is the Truth, and He it is Who gives life to the dead, and He is powerful over all things. (22:5-6)
Does man think that he will be left to himself uncontrolled (without purpose)? Was he not a drop of fluid which gushed forth? Then he became a clinging clot; then He shaped and fashioned, and made of him a pair, the male and female. Is He then not able to raise the dead to life? (75:36-40)
Look at the prints of God’s Mercy: how He gives life to the earth after its death. Lo! He verily is the Reviver of the dead (in the same way), and He is able to do all things. (30:50)
God has brought you forth from the earth like a plant. And to the earth He will restore you. Then He will bring you back fresh. (71:17-8)
Two mighty ‘streams’ flow in creation opposite to each other
A close examination of what goes on in the universe will make it clear that within it are two opposed elements that have spread everywhere and become rooted: with their results like good and evil, benefit and harm, perfection and defect, light and darkness, guidance and misguidance, belief and unbelief, obedience and rebellion, and fear and love, the opposed elements clash with one another in the universe. The universe manifests, through such continuous conflict of opposites, incessant alterations and transformations so as to produce the elements of a new world. These opposed elements will eventually lead to eternity in two different directions and materialize as Paradise and Hell. The eternal world will be made up of the essential elements of this transitory world, and these elements will then be given permanence. Paradise and Hell are in fact the two opposite fruits which grow on the two branches of the tree of creation; or they are the two results of the chain of creation. They are the two cisterns which are being filled by the two streams of things and events, and the two poles to which beings are flowing in waves. They are the places where Divine Grace and Divine Wrath manifest themselves, and they will be filled up with their particular inhabitants when the Divine Power shakes up the universe with a violent motion.
In this world, while oppressors depart still possessed of their oppressive power, and the oppressed still subjected to their humiliation. Such wrongs are necessarily deferred for the attention of a supreme tribunal; essentially they are not ignored. Indeed, punishment is sometimes enacted even in this world. The torments endured by the disobedient and rebellious peoples in past ages teach us that man is not left unanswerable but, rather, is ever subject to such correction as God Almighty’s Splendor and Majesty may choose to apply to him. So, as declared in the verse, Keep apart on this day, O you criminals (36:59), God will separate the good from the wicked in the Hereafter and treat each group according to how they lived in this world. This is simply what His absolute Justice requires.
Although scientific findings like the second law of thermo-dynamics show that existence is on the way to destruction, it is enough for the destruction of the universe that a planet collides with another. If the beginning of existence is a big bang, why should its end not be another big bang or collision? Existence, with all its divisions, is an extremely delicately calculated organism, a system with parts subtly dependent upon each other. A human body is made up of about sixty million million cells. As a single deformed, cancerous, cell may cause the death of the whole body, so any serious deformation in any part of the universe may lead to its death. Or death sometimes comes unexpectedly and without any visible, diagnosed reason. So, why is it not just as possible for the universe to die all of a sudden, unexpectedly, without a visible reason or because of a ‘disease’ like ‘heart-attack’, or who knows that our old world is not suffering the terminal phase of cancer because of our misuse of it?
God’s all-embracing acts in the universe and the first creation
The Quran deals with the issue of resurrection and argues for it. One, it gives examples of God’s comprehensive acts in the macro-cosmos and at times it presents to our consideration God’s overall disposal of all of the three cosmoses (macro-, normo- and micro-cosmoses) together. In order to prove the Resurrection, the Quran also presents to our consideration the phenomenon of the creation of the universe, which it defines as the first origination (56:62), while describing the raising of the dead as the second origination (53:47). Two, it shows similar events in the world and makes comparisons between them and the Resurrection.
For example, in the following verse, the Quran stresses God’s Power and, by mentioning His universal acts like raising the firmaments without any pillars and subjecting the sun and the moon to His command, calls us to have conviction in the meeting with Him in the other world:
God is He Who raised the heavens without any pillars that you can see, then He established Himself upon the Throne (of authority; having shaped the universe and made it dependent upon certain laws, He exercises His absolute authority over the whole of the universe), and subjected the sun and the moon (to His command); each runs (its course) for an appointed term. He regulates all affair, expounding the signs, that you may believe with certainty in the meeting with your Lord. (13:2)
The universe is like a book unfolded, and its destruction will be like rolling it up again
The Quran likens the universe to a book unfolded. At the end of time, its destruction will be as easy for God as to roll up a book. As He unfolded it at the beginning, He will roll it up and, through the manifestation of His absolute Power without the part of any material causes, re-create it in a much better and different form:
On that day We shall roll up the heavens like a scroll rolled up for books. As We originated the first creation, so We shall bring it forth again. It is a promise (binding) upon Us. Truly We shall fulfill it (as We promised it). (21:104)
Bringing the dead back to life again is not more difficult for God than creation of the universe
Have they not seen that God, Who created the heavens and the earth and was not wearied by their creation, is able to give life to the dead? Surely He has power over everything. (46:33)
As pointed out above, besides presenting to people’s consideration God’s absolute Power and comprehensive acts in the universe, in order to prove the Resurrection, the Quran also gives examples of resurrection in the world and mentions similar events in human life.
Innumerable examples of the Resurrection in nature and man’s life
In the verses below, the Quran likens the Resurrection to the rejuvenation or revival of earth in spring-time following its death in winter and mentions how God disposes atoms and molecules in the process of man’s creation through stages. Nature experiences death in winter but when spring comes, earth rouses to life again and dried out pieces of wood come into leaf, blossom and yield fruit, all of which are similar but not identical to all the previous ones that came into being in previous years. Innumerable seeds of vegetation that fell into earth in previous autumn germinate under earth and grow into very many different plants without the least confusion.
The raising of all the dead on the Day of Judgment will be like this:
Among His signs is that you see the earth dry and barren; and when We send down rain on it, it stirs to life and swells. Surely God Who gives the dead earth life will raise the dead also to life. Indeed, He has power over all things. (41:39)
O mankind! If you are in doubt concerning the Resurrection, (consider that) We created you of dust, then of semen, then of a fertilized ovum suspended on the wall of the womb, then of a lump of flesh shaped and unshaped, so that We demonstrate to you Our power. And We keep in the wombs what We please to an appointed term, and afterwards We bring you forth as infants, then We cause you to grow up, that you reach your prime. Among you some die (young) and some are sent back to the feeblest phase of age so that they know nothing after they had knowledge. You sometimes see the earth dry and barren. But when We pour down rain on it, it trembles, and swells, and grows of every pleasant pair. That is so because God is the Truth, and He it is Who gives life to the dead, and He is powerful over all things. (22:5-6)
Does man think that he will be left to himself uncontrolled (without purpose)? Was he not a drop of fluid which gushed forth? Then he became a clinging clot; then He shaped and fashioned, and made of him a pair, the male and female. Is He then not able to raise the dead to life? (75:36-40)
Look at the prints of God’s Mercy: how He gives life to the earth after its death. Lo! He verily is the Reviver of the dead (in the same way), and He is able to do all things. (30:50)
God has brought you forth from the earth like a plant. And to the earth He will restore you. Then He will bring you back fresh. (71:17-8)
Two mighty ‘streams’ flow in creation opposite to each other
A close examination of what goes on in the universe will make it clear that within it are two opposed elements that have spread everywhere and become rooted: with their results like good and evil, benefit and harm, perfection and defect, light and darkness, guidance and misguidance, belief and unbelief, obedience and rebellion, and fear and love, the opposed elements clash with one another in the universe. The universe manifests, through such continuous conflict of opposites, incessant alterations and transformations so as to produce the elements of a new world. These opposed elements will eventually lead to eternity in two different directions and materialize as Paradise and Hell. The eternal world will be made up of the essential elements of this transitory world, and these elements will then be given permanence. Paradise and Hell are in fact the two opposite fruits which grow on the two branches of the tree of creation; or they are the two results of the chain of creation. They are the two cisterns which are being filled by the two streams of things and events, and the two poles to which beings are flowing in waves. They are the places where Divine Grace and Divine Wrath manifest themselves, and they will be filled up with their particular inhabitants when the Divine Power shakes up the universe with a violent motion.
In this world, while oppressors depart still possessed of their oppressive power, and the oppressed still subjected to their humiliation. Such wrongs are necessarily deferred for the attention of a supreme tribunal; essentially they are not ignored. Indeed, punishment is sometimes enacted even in this world. The torments endured by the disobedient and rebellious peoples in past ages teach us that man is not left unanswerable but, rather, is ever subject to such correction as God Almighty’s Splendor and Majesty may choose to apply to him. So, as declared in the verse, Keep apart on this day, O you criminals (36:59), God will separate the good from the wicked in the Hereafter and treat each group according to how they lived in this world. This is simply what His absolute Justice requires.
Sunday, April 04, 2010
Everlasting Life in Paradise
From: Islaam.Com
Everlasting Life in ParadiseDr. `Abdullah al-Shimemeri
Descriptions of Paradise from the Qur'aan and Hadeeth © Abul Qasim Publishing House & Al-Saheeh International
"But those who have faith and work righteousness, they are companions of the Garden, abiding in it eternally." [2:82]
"There, no sense of fatigue shall touch them, nor shay they [ever] be evicted." [15:48]
"They will not taste death therein, except the first death, and He will preserve them from the penalty of the Blazing Fire. [It will be] a bounty from your Lord. That will be the supreme achievement!" [44:56-57]
"As for those who believe and work righteous deeds, they will have the gardens of Paradise as hospitality. Eternally therein, they will not desire any other [place]." [18:107-108]
"Their Lord gives them glad tidings of a mercy from Himself and good pleasure and of gardens for them wherein is lasting enjoyment." [9:21]
Abu Hurayrah reported that Allah’s Apostle (peace be upon him) said:
"He who gets into Paradise [will be made to enjoy such an everlasting] bliss that he will neither become destitute nor will his clothes wear out nor will his youthfulness decline." [Muslim]
Abu Sa`eed al-Khudree and Abu Hurayrah both narrated that Allah’s Messenger (peace be upon him) said:
"There will be an announcer [in Paradise] who will make this announcement, ‘Verily, there is in store for you [everlasting] health. You will never fall ill, and you will live [forever] and never die. You will remain young and never grow old. You will always live in affluent circumstances and never become destitute.’ [This is explained in] the words of Allah, the Exalted and Glorious, ‘And it will be announced to them, ‘This is the Paradise you have been made to inherit for what you used to do.’’[7:43]" [Muslim]
Abu Sa`eed reported that Allah’s Messenger (peace be upon him) said:
"Death will be brought on the Day of Resurrection in the form of a white-colored ram." [Abu Kuraib made the addition, "Then it will be made to stand between Paradise and Hell." So far as the rest of the hadeeth is concerned, there is perfect agreement between narrators.] "It will be said to the people of Paradise, ‘Do you recognize this?’ They will raise up their necks, look towards it and say, ‘Yes, it is death.’ Then a command will be given to slaughter it, and it will be said, ‘O people of Paradise, there is everlasting life for you and no death.’ Then [addressing] the people of Hellfire, it will be said, ‘O people of Hellfire, there is everlasting life for you and no death.’" Allah’s Messenger (peace be upon him) then recited the following verse pointing wit his hand to this [material] world: "Warn them of the day of regret, when their affairs will be decided. They are unmindful, and they do not believe." [19:39] [Muslim]
Abu Hurayrah narrated that the Prophet (peace be upon him) said:
"It will be said to the people of Paradise, ‘O people of Paradise, eternity [for you] and no death!’ To the people of the Fire [it will be said], ‘O people of the Fire, eternity [for you] and no death!’" [Al-Bukhaari]
Everlasting Life in ParadiseDr. `Abdullah al-Shimemeri
Descriptions of Paradise from the Qur'aan and Hadeeth © Abul Qasim Publishing House & Al-Saheeh International
"But those who have faith and work righteousness, they are companions of the Garden, abiding in it eternally." [2:82]
"There, no sense of fatigue shall touch them, nor shay they [ever] be evicted." [15:48]
"They will not taste death therein, except the first death, and He will preserve them from the penalty of the Blazing Fire. [It will be] a bounty from your Lord. That will be the supreme achievement!" [44:56-57]
"As for those who believe and work righteous deeds, they will have the gardens of Paradise as hospitality. Eternally therein, they will not desire any other [place]." [18:107-108]
"Their Lord gives them glad tidings of a mercy from Himself and good pleasure and of gardens for them wherein is lasting enjoyment." [9:21]
Abu Hurayrah reported that Allah’s Apostle (peace be upon him) said:
"He who gets into Paradise [will be made to enjoy such an everlasting] bliss that he will neither become destitute nor will his clothes wear out nor will his youthfulness decline." [Muslim]
Abu Sa`eed al-Khudree and Abu Hurayrah both narrated that Allah’s Messenger (peace be upon him) said:
"There will be an announcer [in Paradise] who will make this announcement, ‘Verily, there is in store for you [everlasting] health. You will never fall ill, and you will live [forever] and never die. You will remain young and never grow old. You will always live in affluent circumstances and never become destitute.’ [This is explained in] the words of Allah, the Exalted and Glorious, ‘And it will be announced to them, ‘This is the Paradise you have been made to inherit for what you used to do.’’[7:43]" [Muslim]
Abu Sa`eed reported that Allah’s Messenger (peace be upon him) said:
"Death will be brought on the Day of Resurrection in the form of a white-colored ram." [Abu Kuraib made the addition, "Then it will be made to stand between Paradise and Hell." So far as the rest of the hadeeth is concerned, there is perfect agreement between narrators.] "It will be said to the people of Paradise, ‘Do you recognize this?’ They will raise up their necks, look towards it and say, ‘Yes, it is death.’ Then a command will be given to slaughter it, and it will be said, ‘O people of Paradise, there is everlasting life for you and no death.’ Then [addressing] the people of Hellfire, it will be said, ‘O people of Hellfire, there is everlasting life for you and no death.’" Allah’s Messenger (peace be upon him) then recited the following verse pointing wit his hand to this [material] world: "Warn them of the day of regret, when their affairs will be decided. They are unmindful, and they do not believe." [19:39] [Muslim]
Abu Hurayrah narrated that the Prophet (peace be upon him) said:
"It will be said to the people of Paradise, ‘O people of Paradise, eternity [for you] and no death!’ To the people of the Fire [it will be said], ‘O people of the Fire, eternity [for you] and no death!’" [Al-Bukhaari]
Not Judging by the Book of Allaah: A Cause For Calamities to Strike the Ummah
From: www.islamlife.com
Shaykh Muhammad Ibn Jameel Zaynoo
Allaah - the Most High - said:“Say: Allaah has power to send punishment upon you from above you, or from under your feet; or to cover you in confusion with party strife; and make you taste the inter-fighting and violence of one another. See how We variously explain the Aayaat (proofs and signs), so that they may understand.” [Sooratul-An’aam 6:65]
Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said, when this verse was revealed: “Say: Allaah has power to send punishment upon you from above you.” So he said: “I seek refuge in Your Face.” “Or from under your feet.” He said: “I seek refuge in Your Face.” “Or to cover you in confusion with party strife, and make you taste the inter-fighting and violence of one another.” So Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said: “This is lighter or easier.” [2]
The Prophet (sallallaahu ’alayhi wa sallam) said: “Indeed Allaah gathered up the earth for me so that I saw its eastern and western parts, and indeed the dominion of my Ummah will reach what was gathered up for me from it. And I have been granted the two treasures of gold and silver. And indeed I asked my Lord for my Ummah that it should not be totally destroyed by a prevailing famine, nor to allow on enemy to totally conquer it, except from amongst themselves. So my Lord said: O Muhammad! When I decree a matter, then it is not reversed. I grant to you for your Ummah that it would not be totally destroyed by a prevailing famine, nor will it be totally conquered by on external enemy, even if all the notions were to rally against it However, a group from your Ummah will destroy one another and imprison one another.” [3]
The Prophet (sallallaahu ’alayhi wa sallam) also said: “I asked my Lord for three things, I was granted two; but prevented from one: I asked my Lord that He should not destroy my Ummah with drought and famine, so He granted it to me. I asked my Lord that He should not destroy my Ummah with drowning, so he granted it to me. And I asked Him not to cause my Ummah to fight amongst themselves, but he refused that to me.” [4]
And this inter-fighting that has befallen the Muslims has been further emphasized in his (sallallaahu ’alayhi wa sallam) saying: “And when your leaders do not judge by the Book of Allaah, not seeking the good and welfare with Allaah has revealed, then Allaah would cause them to fight one another.” [5]
The Prophet said, in an addition to the second narration: “Indeed, what I fear for my Ummah are misguided leaders, and that when the sword is drown out against them, it will not be lifted from them until the Day of Judgement. And the Hour will not come, until sections of my Ummah will follow the mushrikeen (those who worship others along with Allaah), and until many sections of my Ummah will worship idols. And there will be in my Ummah thirty liars; all of whom will claim that he is a Prophet. But I am the last and the seal of the Prophets; there is no Prophet after me. And there will not cease to be a group from my Ummah being helped upon the truth, not being harmed by those who oppose them; until the commend of Allaah comes.” [6]
SOME BENEFITS FROM THE ABOVE AAYAH AND HADEETH:
[1]: It shows the great power of Allaah - the Most High – in sending punishment to the previous nations, from above them, and from beneath their feet, causing them to be annihilated and destroyed. Due to this, Allaah’s Messenger (sallallaahu ’alayhi wa sallam) sought refuge and protection in the Face of his Lord against his Ummah being punished in a similar manner.
[2]: The first hadeeth (narration) affirms that Allaah – the Most High – has a wajh (Face), but in a manner that befits His Greatness and Majesty, there being any tashbeeh (resemblance) between Allaah and between that of His creation; as Allaah said: “There is none like Him; and He is the all-Hearing, the all-Seeing.” [Sooratush-Shooraa 42:11]
[3]: It shows the great power of Allaah - the Most High - in that whenever the Muslims abandon judging by the Sharee’ah (Divinely Prescribed Law) of Allaah; but rather take to manmade laws that oppose the Law of Allaah - which, with deep regret, is happening now - then Allaah causes the Ummah to split-up into sects and parties, and makes them fight one another.
[4]: It Shows the might of Allaah in that He gathered-up the earth for His Messenger (sallallaahu ’alayhi wa sallam), so that he saw its eastern and western parts; and that the dominion of his Ummah would extend over all that which was gathered-up for him, from it.
[5]: It shows the mercy of Allaah to the Muslim Ummah, in His not sending against them a punishment that would totally destroy the entire Ummah; but it would only cause destruction to parts of the Ummah.
[6]: An-Nawawee (d.676H) - rahimahullaah - said: “In this hadeeth is a clear and apparent miracle, all of which has come to pass - so all praise be to Allaah.” [7]
[7]: It also shows the mercy of Allaah to the Muslim Ummah in that He has not allowed an external enemy to overpower them, such that they have complete control over them. Rather, Allaah has caused some parts of the Ummah to fight against others; and this is far easier than the former case.
[8]: It Shows the fear that Allaah’s Messenger (sallallaahu ’alayhi wa sallam) had for his Ummah with regards to the misguided leaders who would not take hold of the Book and the Sunnah; and how he warned against them.
[9]: That when the sword has been drawn out against this Ummah, then it would not be lifted from it until the Day of Judgement - as is happening at this very time now.[10]: It proves that shirk would be present in the Ummah. And shirk is: Directing worship, or forms of worship, to other than Allaah, such as making du’aa (supplication) to other that Allaah, or judging by other than what Allaah has legislated and revealed.
[11]: We are informed about the existence of those who would claim that they are Prophets and that they are all liars in this claim; such as Musaylimah al-Kadhdhaab in earlier times, and in more recent times Ghulaam Ahmad Mirza, the Qaadiyaanee (whose followers are called Qaadiyaanees).
[12]: That there would always continue to be a group from this Ummah clinging to the truth and to the pure Tawheed of Allaah until the day of Judgement.Imaam an-Nawawee - rahimahullaah - said:“As for this group, then Imaam al-Bukhaaree (d.256H) said: “They are the people of knowledge.” And Imaam Ahmad Ibn Hanbal (d.241H) said: “If they are not Ahlul-Hadeeth (the Scholars of Hadeeth), then I do not know who they can be.” Qaadee ’Iyaad said: “What Imaam Ahmad meant by that was Ahlus-Sunnah wal-Jamaa’ah and whosoever holds the ’aqeedah (belief) of Ahlul-Hadeeth.” I say: It is possible that this group could be scattered amongst the various categories of Believers, from them:- the brave warriors, the Scholars of Hadeeth, the zuhhaad (those who abstain from the world in a praiseworthy manner), those that enjoin the good and forbid the evil, and other categories of people who do good.” [8]Ibnul-Mubaarak (d.181H) - rahimahullaah - said: “In my view they are Ashaabul-Hadeeth (the companions of Hadeeth).” [9]So the preferred saying is that this Aided and Victorious Group are those that act in accordance with the authentic hadeeth, not giving precedence to the saying of anyone over and above the saying of Allaah and His Messenger (sallallaahu ’alayhi wa sallam).
Footnotes:[1] Tawjeehul-Muslimeen ilat-Tareeqin-Nasr wat-Tamkeen (p. 49-53)[2] Related by al-Bukhaaree (no. 4628), from Jaabir (radiyallaahu ’anhu)[3] Related by Muslim (no. 2889), from Thawbaan (radiyallaahu ’anhu)[4] Related by Muslim (no. 2216), from Sa’d Ibn Abee Waqqaas (radiyallaahu ’anhu)[5] Hasan: Related by Ibn Majaah (no. 4019), from Ibn ’Umar (radiyallaahu ’anhu) It wasauthenticated by al-Albaanee in as-Saheehah (no. 106).[6] Saheeh: Related by Aboo Daawood (no. 3952), from Thawbaan (radiyallaahu ’anhu) It wasauthenticated by al-Haafidh Ibn Hajar in al-Mataalibul-’Aaliyah (4/264).[7] Sharh Saheeh Muslim (1/234)[8] Sharh Saheeh Muslim (13/67)[9] Related by al-Khateeb al-Baghdaadee in Sharaf Ashaabul-Hadeeth (p .26)
Shaykh Muhammad Ibn Jameel Zaynoo
Allaah - the Most High - said:“Say: Allaah has power to send punishment upon you from above you, or from under your feet; or to cover you in confusion with party strife; and make you taste the inter-fighting and violence of one another. See how We variously explain the Aayaat (proofs and signs), so that they may understand.” [Sooratul-An’aam 6:65]
Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said, when this verse was revealed: “Say: Allaah has power to send punishment upon you from above you.” So he said: “I seek refuge in Your Face.” “Or from under your feet.” He said: “I seek refuge in Your Face.” “Or to cover you in confusion with party strife, and make you taste the inter-fighting and violence of one another.” So Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said: “This is lighter or easier.” [2]
The Prophet (sallallaahu ’alayhi wa sallam) said: “Indeed Allaah gathered up the earth for me so that I saw its eastern and western parts, and indeed the dominion of my Ummah will reach what was gathered up for me from it. And I have been granted the two treasures of gold and silver. And indeed I asked my Lord for my Ummah that it should not be totally destroyed by a prevailing famine, nor to allow on enemy to totally conquer it, except from amongst themselves. So my Lord said: O Muhammad! When I decree a matter, then it is not reversed. I grant to you for your Ummah that it would not be totally destroyed by a prevailing famine, nor will it be totally conquered by on external enemy, even if all the notions were to rally against it However, a group from your Ummah will destroy one another and imprison one another.” [3]
The Prophet (sallallaahu ’alayhi wa sallam) also said: “I asked my Lord for three things, I was granted two; but prevented from one: I asked my Lord that He should not destroy my Ummah with drought and famine, so He granted it to me. I asked my Lord that He should not destroy my Ummah with drowning, so he granted it to me. And I asked Him not to cause my Ummah to fight amongst themselves, but he refused that to me.” [4]
And this inter-fighting that has befallen the Muslims has been further emphasized in his (sallallaahu ’alayhi wa sallam) saying: “And when your leaders do not judge by the Book of Allaah, not seeking the good and welfare with Allaah has revealed, then Allaah would cause them to fight one another.” [5]
The Prophet said, in an addition to the second narration: “Indeed, what I fear for my Ummah are misguided leaders, and that when the sword is drown out against them, it will not be lifted from them until the Day of Judgement. And the Hour will not come, until sections of my Ummah will follow the mushrikeen (those who worship others along with Allaah), and until many sections of my Ummah will worship idols. And there will be in my Ummah thirty liars; all of whom will claim that he is a Prophet. But I am the last and the seal of the Prophets; there is no Prophet after me. And there will not cease to be a group from my Ummah being helped upon the truth, not being harmed by those who oppose them; until the commend of Allaah comes.” [6]
SOME BENEFITS FROM THE ABOVE AAYAH AND HADEETH:
[1]: It shows the great power of Allaah - the Most High – in sending punishment to the previous nations, from above them, and from beneath their feet, causing them to be annihilated and destroyed. Due to this, Allaah’s Messenger (sallallaahu ’alayhi wa sallam) sought refuge and protection in the Face of his Lord against his Ummah being punished in a similar manner.
[2]: The first hadeeth (narration) affirms that Allaah – the Most High – has a wajh (Face), but in a manner that befits His Greatness and Majesty, there being any tashbeeh (resemblance) between Allaah and between that of His creation; as Allaah said: “There is none like Him; and He is the all-Hearing, the all-Seeing.” [Sooratush-Shooraa 42:11]
[3]: It shows the great power of Allaah - the Most High - in that whenever the Muslims abandon judging by the Sharee’ah (Divinely Prescribed Law) of Allaah; but rather take to manmade laws that oppose the Law of Allaah - which, with deep regret, is happening now - then Allaah causes the Ummah to split-up into sects and parties, and makes them fight one another.
[4]: It Shows the might of Allaah in that He gathered-up the earth for His Messenger (sallallaahu ’alayhi wa sallam), so that he saw its eastern and western parts; and that the dominion of his Ummah would extend over all that which was gathered-up for him, from it.
[5]: It shows the mercy of Allaah to the Muslim Ummah, in His not sending against them a punishment that would totally destroy the entire Ummah; but it would only cause destruction to parts of the Ummah.
[6]: An-Nawawee (d.676H) - rahimahullaah - said: “In this hadeeth is a clear and apparent miracle, all of which has come to pass - so all praise be to Allaah.” [7]
[7]: It also shows the mercy of Allaah to the Muslim Ummah in that He has not allowed an external enemy to overpower them, such that they have complete control over them. Rather, Allaah has caused some parts of the Ummah to fight against others; and this is far easier than the former case.
[8]: It Shows the fear that Allaah’s Messenger (sallallaahu ’alayhi wa sallam) had for his Ummah with regards to the misguided leaders who would not take hold of the Book and the Sunnah; and how he warned against them.
[9]: That when the sword has been drawn out against this Ummah, then it would not be lifted from it until the Day of Judgement - as is happening at this very time now.[10]: It proves that shirk would be present in the Ummah. And shirk is: Directing worship, or forms of worship, to other than Allaah, such as making du’aa (supplication) to other that Allaah, or judging by other than what Allaah has legislated and revealed.
[11]: We are informed about the existence of those who would claim that they are Prophets and that they are all liars in this claim; such as Musaylimah al-Kadhdhaab in earlier times, and in more recent times Ghulaam Ahmad Mirza, the Qaadiyaanee (whose followers are called Qaadiyaanees).
[12]: That there would always continue to be a group from this Ummah clinging to the truth and to the pure Tawheed of Allaah until the day of Judgement.Imaam an-Nawawee - rahimahullaah - said:“As for this group, then Imaam al-Bukhaaree (d.256H) said: “They are the people of knowledge.” And Imaam Ahmad Ibn Hanbal (d.241H) said: “If they are not Ahlul-Hadeeth (the Scholars of Hadeeth), then I do not know who they can be.” Qaadee ’Iyaad said: “What Imaam Ahmad meant by that was Ahlus-Sunnah wal-Jamaa’ah and whosoever holds the ’aqeedah (belief) of Ahlul-Hadeeth.” I say: It is possible that this group could be scattered amongst the various categories of Believers, from them:- the brave warriors, the Scholars of Hadeeth, the zuhhaad (those who abstain from the world in a praiseworthy manner), those that enjoin the good and forbid the evil, and other categories of people who do good.” [8]Ibnul-Mubaarak (d.181H) - rahimahullaah - said: “In my view they are Ashaabul-Hadeeth (the companions of Hadeeth).” [9]So the preferred saying is that this Aided and Victorious Group are those that act in accordance with the authentic hadeeth, not giving precedence to the saying of anyone over and above the saying of Allaah and His Messenger (sallallaahu ’alayhi wa sallam).
Footnotes:[1] Tawjeehul-Muslimeen ilat-Tareeqin-Nasr wat-Tamkeen (p. 49-53)[2] Related by al-Bukhaaree (no. 4628), from Jaabir (radiyallaahu ’anhu)[3] Related by Muslim (no. 2889), from Thawbaan (radiyallaahu ’anhu)[4] Related by Muslim (no. 2216), from Sa’d Ibn Abee Waqqaas (radiyallaahu ’anhu)[5] Hasan: Related by Ibn Majaah (no. 4019), from Ibn ’Umar (radiyallaahu ’anhu) It wasauthenticated by al-Albaanee in as-Saheehah (no. 106).[6] Saheeh: Related by Aboo Daawood (no. 3952), from Thawbaan (radiyallaahu ’anhu) It wasauthenticated by al-Haafidh Ibn Hajar in al-Mataalibul-’Aaliyah (4/264).[7] Sharh Saheeh Muslim (1/234)[8] Sharh Saheeh Muslim (13/67)[9] Related by al-Khateeb al-Baghdaadee in Sharaf Ashaabul-Hadeeth (p .26)
Is the Quran the Book of Satan?
From: www.islamlife.com
by HadjiA
lsalam alaykum wa rahmat Allah wa barakatuh,
The weakest argument that I’ve heard against Islam is the idea that the Quran is the book of Satan. The Quran, in several verses, conflicts with this claim by exposing the motives of Satan and how to avoid him.
4:76 – Those who believe fight in the cause of God, and those who reject Faith Fight in the cause of Evil: So fight ye against the fiends of Satan: feeble indeed is the cunning of Satan.
4:120 – Satan makes them promises, and creates them false desires; but satan’s promises are nothing but deception
5:90 – O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satan’s handwork: eschew such (abomination), that ye may prosper.
Now, to anybody that isn’t blinded with their personal views, it would logically seem impossible that Satan has anything to do with the Quran. Yet, to some blind Christians these verses were also written by Satan to disguise the fact that he wrote the Quran, for we wouldn’t suspect him of it especially if he demeaned and exposed himself in the verses. Satan’s ultimate goal is to create a new religion that contradicts the Bible and thus will lead everyone who accepts it to hellfire.
Thankfully, intelligent Christians are aware of this and will go through anything to put an end to evilness that is the Quran.Right! I’m done with my sarcasm. Christians might truly be onto something here. Yet, they are overlooking a few minor details. The most obvious one is what happened to the people that were affected by the Quran. The fact that the drunks, infant killers and savage idol worshipping Arabs were transformed into sober, children loving and gentle worshippers of Allah.
That’s not my favorite argument against the idea that the Quran is Satan’s word though. My favorite argument is: If the Quran is in fact Satan’s word, then Satan protected his book in a better fashion than God did when He protected his book. The logic behind this statement is very simple.
There are no contradictions in the Quran, except for “contradictions” that in fact happen to be misconceptions. On the other hand, there are tons of contradictions in the Bible. Though, Christians argue that they happen to be misconceptions too. We could go on forever by tossing contradictions at each other, but we don’t need to since our good friends at Answering-Islam already saved us the trouble by admitting inconsistencies in the scriptures by presenting us with the following link. http://debate.org.uk/topics/apolog/contrads.htm
“Christians readily admit, however, that there have been ‘scribal errors’ in the copies of the Old and New Testament. It is beyond the capability of anyone to avoid any and every slip of the pen in copying page after page from any book, sacred or secular. Yet we may be sure that the original manuscript (better known as autograph) of each book of the Bible, being directly inspired by God, was free from error. Those originals, however, because of their early date of their inception no longer exist.”The first statement about it being impossible for any slips of pens does have a good amount of logic backing it up. The one about the original Bible doesn’t seem like too much of a surprise either. The only problem here is that the Quran has been around for a very long time too and the original still exists today. The so-called scribal errors vary from misspellings of names to numerical discrepancies. You will still find these errors in the Bibles today. You will not find any misspellings or numerical discrepancies in the Quran for that matter. We’re finally at a crossroads where we have to make a decision:
1- The Quran is the book of Satan. If we believe this then we also believe that Satan did a better job of preserving the Quran than God did of preserving the Bible. This leads us to the conclusion that God is flawed and Satan is perfect. This is very illogical to anyone that believes that God created Satan, but hey, if Christians are going to believe that 1+1+1=1 (trinity reference) then I can’t be too surprised about them buying this one too.
2- The Quran is the true word of Allah (God).4:82 – “do they not consider the Quran (with care). Had it been from any other than Allah, they would have found there-in many a discrepancy.”
by HadjiA
lsalam alaykum wa rahmat Allah wa barakatuh,
The weakest argument that I’ve heard against Islam is the idea that the Quran is the book of Satan. The Quran, in several verses, conflicts with this claim by exposing the motives of Satan and how to avoid him.
4:76 – Those who believe fight in the cause of God, and those who reject Faith Fight in the cause of Evil: So fight ye against the fiends of Satan: feeble indeed is the cunning of Satan.
4:120 – Satan makes them promises, and creates them false desires; but satan’s promises are nothing but deception
5:90 – O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satan’s handwork: eschew such (abomination), that ye may prosper.
Now, to anybody that isn’t blinded with their personal views, it would logically seem impossible that Satan has anything to do with the Quran. Yet, to some blind Christians these verses were also written by Satan to disguise the fact that he wrote the Quran, for we wouldn’t suspect him of it especially if he demeaned and exposed himself in the verses. Satan’s ultimate goal is to create a new religion that contradicts the Bible and thus will lead everyone who accepts it to hellfire.
Thankfully, intelligent Christians are aware of this and will go through anything to put an end to evilness that is the Quran.Right! I’m done with my sarcasm. Christians might truly be onto something here. Yet, they are overlooking a few minor details. The most obvious one is what happened to the people that were affected by the Quran. The fact that the drunks, infant killers and savage idol worshipping Arabs were transformed into sober, children loving and gentle worshippers of Allah.
That’s not my favorite argument against the idea that the Quran is Satan’s word though. My favorite argument is: If the Quran is in fact Satan’s word, then Satan protected his book in a better fashion than God did when He protected his book. The logic behind this statement is very simple.
There are no contradictions in the Quran, except for “contradictions” that in fact happen to be misconceptions. On the other hand, there are tons of contradictions in the Bible. Though, Christians argue that they happen to be misconceptions too. We could go on forever by tossing contradictions at each other, but we don’t need to since our good friends at Answering-Islam already saved us the trouble by admitting inconsistencies in the scriptures by presenting us with the following link. http://debate.org.uk/topics/apolog/contrads.htm
“Christians readily admit, however, that there have been ‘scribal errors’ in the copies of the Old and New Testament. It is beyond the capability of anyone to avoid any and every slip of the pen in copying page after page from any book, sacred or secular. Yet we may be sure that the original manuscript (better known as autograph) of each book of the Bible, being directly inspired by God, was free from error. Those originals, however, because of their early date of their inception no longer exist.”The first statement about it being impossible for any slips of pens does have a good amount of logic backing it up. The one about the original Bible doesn’t seem like too much of a surprise either. The only problem here is that the Quran has been around for a very long time too and the original still exists today. The so-called scribal errors vary from misspellings of names to numerical discrepancies. You will still find these errors in the Bibles today. You will not find any misspellings or numerical discrepancies in the Quran for that matter. We’re finally at a crossroads where we have to make a decision:
1- The Quran is the book of Satan. If we believe this then we also believe that Satan did a better job of preserving the Quran than God did of preserving the Bible. This leads us to the conclusion that God is flawed and Satan is perfect. This is very illogical to anyone that believes that God created Satan, but hey, if Christians are going to believe that 1+1+1=1 (trinity reference) then I can’t be too surprised about them buying this one too.
2- The Quran is the true word of Allah (God).4:82 – “do they not consider the Quran (with care). Had it been from any other than Allah, they would have found there-in many a discrepancy.”
His Character was The Quran
From: http://www.radianceweekly.com
By: DR. SYED SHAHID ALI
Other Article/s in this Section
• Prophet Muhammad's Recipe for World Peace
• How Islam Seeks To Maintain World Peace
• MUHAMMAD The Saviour of Human Dignity and Peace
• MUHAMMAD'S Soft Touch
• Imagine A World Embraced
• MUHAMMAD'S Testament to Peace
• Messenger of God - Apostle of Peace
• Muhammad and World Peace
• Religious Tolerance: The Prophetic Resources
• Prophet Muhammad The Architect of a Peaceful Revolution
• MUHAMMAD'S The Messenger to Mankind
• Apostle of Peace and Mercy for Women
• The Prophet's Leadership Qualities
• Love, Nay Social Justice The Core of Muhammad's Message
• Let's Revive The Prophet's Sunnah
• The Prophet and Universal Brotherhood
• An Interactive Session on the Life and Message of the Prophet
• Why Prophet Muhammad's Followers are Derided, Ridiculed
The Qur'ān is the book of guidance for whole mankind. It explains the creation scheme of the Creator regarding man. Man can understand the aim of his life through the Qur'ān. The Last Prophet Muhammad was the embodiment of Qur'ānic teachings. The message of the Qur'ān is the morality of the Prophet, which is relevant for every period and time, even in the 21st century, too.
Moral means “principles of right and wrong” and morality implies “a particular system of moral principles” while the Prophetic morality denotes “a particular system of Prophetic moral principles, which is absolutely based on the Qur'ān.”
The Prophetic Morality is Divine and religion-based. It is not the result of experience, observation and research. It is purely God-gifted and God-oriented, which prepares man for leading a God-centred life. It completely harmonises with human nature. The Creator of man and the Giver of morality is God. So no contradiction is found here.
The morality for the sake of morality is not the type of Prophetic morality. It is in fact the morality based on religion (Islam). It doesn't mind to keep expectations only from God and not from man. As a result, the frustration in case of not returning the reward of good deeds cannot make man its victim. Because the return is confirmed from God Almighty. The follower of Prophetic morality never loses his heart.
The Prophetic Morality adopts a holistic approach to life. It declares that everything is related with each other. The moral aspect of life affects the social aspect; social aspect influences economic aspect; economic aspect changes psychological aspects of life, so forth and so on. Man is treated a single unit and every part of man's life is inter-related and inter-mingled.
It is universal morality. It gives the concept of blood-based between mankind. Adam was the father of all mankind, so no difference is found on the basis of colour, caste or creed. The only one thing, which can bring distinction between different people, is taqwa (piety). A pious person is more superior to a non-pious, in the eyes of God. No other criterion is accepted, appreciated or considered valuable by God.
The claim of tongue is worthless without the deed. Contradiction between saying and deed is hypocrisy. The Prophetic teachings point out that Iman is the combination of these three things: acceptance of the tongue, conviction of the heart and action by the body.
The Prophetic Morality is single-track-morality. What others do is not the behaviour-moulder of a man. Everyone is writing his own examination paper. No one will be asked about other's deeds. A person should do good if others do good to him; but he should not do injustice if others don't do justice to him. To repel evil with good is the formula of this system.
When a person follows the above-mentioned system, the self-corrective-mechanism starts automatically. Because it wants to bring reform in man from inner-self to outer-self. The beliefs are the driving force behind actions. The beliefs of oneness and uniqueness of God (Tawheed) and life-hereafter (Akhirah) change the world-view of man. The mental canvas of man enlarges, as a result the broad-heartedness and broad-mindedness appears in behaviour of the followers.
Another feature of this system is “Downward-Comparison” in worldly affairs, but with utmost efforts. When a person accepts the result of his efforts, he not only saves him from depression, frustration and pessimism but also maintains the balance in the society.
This Prophetic Morality not only discusses the rights and duties of a person, but also highlights the fundamental prohibitions. The clear concept of permissible and prohibited is given in it. This prohibited list is not very large. It is very easy to escape from it.
Obedience can be conditional and unconditional. The unconditional obedience is only and exclusive right of God. All other types of obedience must be conditional. There is no obedience in evil; only good act will be obeyed.
There is no difference between worldly and religious life. The proper utilisation of worldly life is Deen (religion). The Prophetic Morality favours material prosperity in comparison with materialism. As well as spiritual life is also the part of social life. Full socialisation develops spirituality in man, but the condition is it must be God-oriented. It must be absolutely anti-monastic in its approach and attitude.
The Prophetic Morality fulfils all necessities and trains man to control his desires. The control over the body parts is stressed in this system. The body is considered a precious gift of God and the life is an examination, with the help of the body and its faculties; man has to clear this worldly test and trial. The anti-body attitude of man corrupts all the aim; so suicide is absolutely prohibited.
According to this morality, the combination of moral power and material power brings justice in the society. This time the balance of the world has been disturbed. On who has moral power does not own sufficient material power, and whoever has material power does not have moral power. So, some weak and honest and the other are strong and corrupt.
This morality adopts universal approach. Each good thing (wisdom) is everyone's property. Human experience is separated from religious commandments. To clear all barriers in the way of development. Only the Prophet is the recommended model of God, all others are teachers. Man can learn good things from everyone. In conclusion, the Prophetic Morality is the solution of all contemporary problems. Because all other religious moralities give the slogan, e.g., justice and peace should be in the society and world, but how? No one gives the complete formula, except the Prophetic Morality, i.e. Islam.
By: DR. SYED SHAHID ALI
Other Article/s in this Section
• Prophet Muhammad's Recipe for World Peace
• How Islam Seeks To Maintain World Peace
• MUHAMMAD The Saviour of Human Dignity and Peace
• MUHAMMAD'S Soft Touch
• Imagine A World Embraced
• MUHAMMAD'S Testament to Peace
• Messenger of God - Apostle of Peace
• Muhammad and World Peace
• Religious Tolerance: The Prophetic Resources
• Prophet Muhammad The Architect of a Peaceful Revolution
• MUHAMMAD'S The Messenger to Mankind
• Apostle of Peace and Mercy for Women
• The Prophet's Leadership Qualities
• Love, Nay Social Justice The Core of Muhammad's Message
• Let's Revive The Prophet's Sunnah
• The Prophet and Universal Brotherhood
• An Interactive Session on the Life and Message of the Prophet
• Why Prophet Muhammad's Followers are Derided, Ridiculed
The Qur'ān is the book of guidance for whole mankind. It explains the creation scheme of the Creator regarding man. Man can understand the aim of his life through the Qur'ān. The Last Prophet Muhammad was the embodiment of Qur'ānic teachings. The message of the Qur'ān is the morality of the Prophet, which is relevant for every period and time, even in the 21st century, too.
Moral means “principles of right and wrong” and morality implies “a particular system of moral principles” while the Prophetic morality denotes “a particular system of Prophetic moral principles, which is absolutely based on the Qur'ān.”
The Prophetic Morality is Divine and religion-based. It is not the result of experience, observation and research. It is purely God-gifted and God-oriented, which prepares man for leading a God-centred life. It completely harmonises with human nature. The Creator of man and the Giver of morality is God. So no contradiction is found here.
The morality for the sake of morality is not the type of Prophetic morality. It is in fact the morality based on religion (Islam). It doesn't mind to keep expectations only from God and not from man. As a result, the frustration in case of not returning the reward of good deeds cannot make man its victim. Because the return is confirmed from God Almighty. The follower of Prophetic morality never loses his heart.
The Prophetic Morality adopts a holistic approach to life. It declares that everything is related with each other. The moral aspect of life affects the social aspect; social aspect influences economic aspect; economic aspect changes psychological aspects of life, so forth and so on. Man is treated a single unit and every part of man's life is inter-related and inter-mingled.
It is universal morality. It gives the concept of blood-based between mankind. Adam was the father of all mankind, so no difference is found on the basis of colour, caste or creed. The only one thing, which can bring distinction between different people, is taqwa (piety). A pious person is more superior to a non-pious, in the eyes of God. No other criterion is accepted, appreciated or considered valuable by God.
The claim of tongue is worthless without the deed. Contradiction between saying and deed is hypocrisy. The Prophetic teachings point out that Iman is the combination of these three things: acceptance of the tongue, conviction of the heart and action by the body.
The Prophetic Morality is single-track-morality. What others do is not the behaviour-moulder of a man. Everyone is writing his own examination paper. No one will be asked about other's deeds. A person should do good if others do good to him; but he should not do injustice if others don't do justice to him. To repel evil with good is the formula of this system.
When a person follows the above-mentioned system, the self-corrective-mechanism starts automatically. Because it wants to bring reform in man from inner-self to outer-self. The beliefs are the driving force behind actions. The beliefs of oneness and uniqueness of God (Tawheed) and life-hereafter (Akhirah) change the world-view of man. The mental canvas of man enlarges, as a result the broad-heartedness and broad-mindedness appears in behaviour of the followers.
Another feature of this system is “Downward-Comparison” in worldly affairs, but with utmost efforts. When a person accepts the result of his efforts, he not only saves him from depression, frustration and pessimism but also maintains the balance in the society.
This Prophetic Morality not only discusses the rights and duties of a person, but also highlights the fundamental prohibitions. The clear concept of permissible and prohibited is given in it. This prohibited list is not very large. It is very easy to escape from it.
Obedience can be conditional and unconditional. The unconditional obedience is only and exclusive right of God. All other types of obedience must be conditional. There is no obedience in evil; only good act will be obeyed.
There is no difference between worldly and religious life. The proper utilisation of worldly life is Deen (religion). The Prophetic Morality favours material prosperity in comparison with materialism. As well as spiritual life is also the part of social life. Full socialisation develops spirituality in man, but the condition is it must be God-oriented. It must be absolutely anti-monastic in its approach and attitude.
The Prophetic Morality fulfils all necessities and trains man to control his desires. The control over the body parts is stressed in this system. The body is considered a precious gift of God and the life is an examination, with the help of the body and its faculties; man has to clear this worldly test and trial. The anti-body attitude of man corrupts all the aim; so suicide is absolutely prohibited.
According to this morality, the combination of moral power and material power brings justice in the society. This time the balance of the world has been disturbed. On who has moral power does not own sufficient material power, and whoever has material power does not have moral power. So, some weak and honest and the other are strong and corrupt.
This morality adopts universal approach. Each good thing (wisdom) is everyone's property. Human experience is separated from religious commandments. To clear all barriers in the way of development. Only the Prophet is the recommended model of God, all others are teachers. Man can learn good things from everyone. In conclusion, the Prophetic Morality is the solution of all contemporary problems. Because all other religious moralities give the slogan, e.g., justice and peace should be in the society and world, but how? No one gives the complete formula, except the Prophetic Morality, i.e. Islam.
Friday, April 02, 2010
Isaiah 42 describes Muhammad
From: www.jews-for-allah.org
1- Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.
Until "...delighted"
If we consider "mine elect" as a noun then Mine elect = God's elect = Mustafa (in Arabic) the name of our Prophet Muhammad Mustafa (SAV). Otherwise it is true for all prophets of God.
After "..delighted..."
All prophets after Jacob (pbuh) mentioned in the Bible came for Israelites not Gentiles. This includes Jesus (pbuh) (look Matthew 15:21-26, Matthew 10:5-6 and many more). And Jesus (pbuh) did not stay on earth long enough to do that. But Muhammad (pbuh) was a Gentile and he brought message and judgment to Gentiles first.
2- He shall not cry, nor lift up, nor cause his voice to be heart in the street.
Here the word "not cry" is used as "not complain about the duty that I gave him" because we see in verse 13 God says "... he shall cry". There is a difference between these two using of the word cry. Now if we read your Bible Matthew 26:39-42, we can not say that Jesus (pbuh) never complained.
But if you read the life of Muhammad (pbuh) , the history of Islam you cannot find even one complaining word of Muhammad (pbuh) about the mission (duty) that given by God Almighty.
3- A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth.
This is true almost all prophets.
4- He shall not fall nor be discouraged, till he had set judgment in the earth: and the isles shall wait for his law.
Until "earth:"
Jesus (pbuh) couldn't finish his mission which had continued only for ~3 years. He fall and discouraged (you will find many places in NT about this) and he couldn't set judgment in the earth, because his followers were a few and they had little faith (you will find many places in NT about this). And yet they "forsook him and fled" at the time that Roman soldiers came to arrest Jesus (pbuh). And Jesus (pbuh) himself says "My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence " John 18:36
But Muhammad established a state and ruled with his law that given by God. Therefore he set judgment in the earth and he did not fall and he was not discouraged.
After "earth:"
Here God says "his law", and in verse 9 says "former things come to pass". This means that he (new prophet) will bring new law. But if we read the Bible again, we see that Jesus (pbuh) says Matthew 5:17 "Think not I am come to destroy the law, or the prophets: I am not come to destroy but fulfill". And if we read further we understand that Jesus (pbuh) did not come with new law.
But Muhammad (pbuh) came with new law.
5- Thus saith God the Lord, he that created the heavens, and stretched them out; he that spread forth the earth, and that which come out of it ; he that giveth breath unto the people upon it, and spirit to them that walk therein;
6- I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles.
Muhammad (pbuh) is a descendent of Abraham (pbuh) and came to Gentiles.
7- To open blind eyes, to bring out prisoners from prison, and them that sit in darkness out of the prison house.
"To open blind eyes". If we read verse 19 we will see more clearly that the word blind is used as idiom.
Meaning, he will show people the things that they did not know and will show people how to comprehend God and His message.
Prison is used as an idiom too. If a spirit doesn't know God and doesn't obey Him, then that spirit is in prison of Satan, and that person is prisoner of Satan. By accepting oneness of God and by obeying Him, the spirit of a person will be free and this makes that person free from prison of Satan. And in verse 8 God clearly states what He meant.
8- I am the Lord: that is my name: and my glory will I not give to another, neither my praise to graven images.
(With explanation of verse 7) we understand that the person that God is talking about will come to a place that people worship idols as their gods. If we read verse 17, we may understand this better.
From verses 7 and 8, we understand that God is not talking about Jesus (pbuh) but Muhammad (pbuh). Because Jesus (pbuh) came to Israelites and they were not worshipping idols. But Muhammad (pbuh) came during the Jahilliya (ignorance) period of Arabs and destroy the idols. If we read verse 17, it will be understood more clearly.
9- Behold, the former things come to pass, the new things do I declare: before they spring forth I tell you of them.
As we read in verse 4 and my explanation of it, the person, God is talking about, will come new law. And this person cannot be Jesus (pbuh) because of the reasons stated above. This person is nobody but prophet Muhammad (pbuh).
10- Sing unto the Lord a new song, and his praise, ye that go down to the sea, and all that is therein; the isles and inhabitants thereof.
If you want to hear this new song please listen to someone reciting the Qur'an. The new song that God talking about is Noble Qur'an. If you hear how people recite the Noble Qur'an, you will understand what God is talking about.
11- Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains.
12- Let them give glory unto the Lord, and declare his praise in the islands.
Kedar is son of Ishmael (pbuh) (Genesis 25:13-16), and has nothing to do with Jesus (pbuh). This verse (verse 11) is not talking about Jesus (pbuh) but Muhammad (pbuh). As you know Muhammad (pbuh) is descendent of Abraham (pbuh) through Ishmael (pbuh). And the cities that they inhabited are in Arabia namely Telma (Tema/Teman), Yathrib (Al-Madinah Al-Munawwarah), Paran (Makkah) etc. And if you observe the ritual of Muslims (especially during Hajj), you will see that cities (Makkah and Al-Madinah) lift up their voices** and people shout and glorify Allah from top of mountains, especially Mt. Arafat**. The rock is the rock that God sent to Adam from heaven, and it is located at the side of Kaba. As you know Muslim people make 7 tours around Kaba and kiss this rock while glorifying the Lord.
**in fact, you can see this in every Muslim country, when people are called to prayer, muezzins read the Adhan (calling to prayer) that sounds like a song. And even far from city you can hear this Adhan, it will look like that city lifted up its voice. Meaning of Adhan is
Allah is the greatest, Allah is the greatest
Allah is the greatest, Allah is the greatest
I'm witness that there is no god but Allah
I'm witness that there is no god but Allah
I'm witness that Muhammad is His messenger
Come to prayer, come to prayer
Come to salvation, come to salvation
Allah is the greatest, Allah is the greatest
There is no god but Allah.
13- The Lord shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies.
14- I have long time holding my peace; I have been still, and refrained myself: now will I cry like a travailing women; I will destroy and devour at once.
Until Islam, God had never ordered any prophets to fight against unbelievers to destroy them. Believer were fighting only to defense themselves. But Allah ordered Muhammad (pbuh) to fight against unbelievers, and slay them if they don't accept Allah. And if you study the life of Muhammad (pbuh) you will see that he was the commander of the army and he fought with his sword and he lost one of his teeth during the war. And God destroyed unbelievers at once (with only during of one prophet).
15- I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools.
Here God is talking about deserts of Arabia. In desert place, mountains and hills of sand are not steady, they diminish with winds and another one appears. And you can not find rivers but small water islands as described by God.
Also this verse has nothing to do with Jesus (pbuh)
16- And I will bring blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked thins straight. These things I will do unto them, and not forsake them.
As God says above, He did not send to pagan Arabs until Muhammad (pbuh) as stated in verse 22. Until Muhammad (pbuh), Arabs were worshipping idols, killing baby girls, drinking alcohol, gambling etc. Allah a way (Islam, unity of God) that they did not know, made Qur'an and Muhammad (pbuh) guided (as light before) them, and made crooked things (mentioned above) straight.
This verse also has nothing to do with Jesus (pbuh).
17- They shall be turned back, they shall be greatly ashamed, that trust in graven images, that they say to the molten images, Ye are our gods.
This is exactly what pagan Arabs did, when they heard the message that given to Muhammad (pbuh) by God. They offered money, authority and many things to our prophet and he did not accept any of them. They ashamed, because they thought that all other Arabs will mock them, and will not visit the Kaba (at that time they were using Kaba as place of the idols that all other Arab tribes were using) and this would be their economic end. And they turned graven images and they asked help from those images.
This verse also has nothing to do with Jesus (pbuh).
18- Hear, ye deaf; and look, ye blind, that ye may see.
19- Who is blind, but my servant? or deaf, as my messenger that I sent? who is blind as he that is perfect, and blind as the Lord's servant?
20- Seeing many things, but thou observest not; opening the ears, but he heareth not.
In this verses God talks to Christians and Jews.
In verse 18: Hear you (Christians and Jews) deaf, and look you (Christians and Jews) blind, you may see that above things are happening every day in Islamic world.
In verse 19: God says, "Who is blind or deaf? My messenger (Muhammad (pbuh) and his followers) or you?
In verse 20: You do see these things but you don't pay attention, you don't comprehend. You do hear the Qur'an and you know that Muslims sing new song and Muslim cities lift up their voices and they shout from top of mountains, they glorify Me, but you don't pay attention, you don't comprehend.
Indeed, Christians and Jews think that Muslims do not see the right path (blind). Even you wrote that "What Muslims do not understand...".
These verses also have nothing to do with Jesus (pbuh).
21- The Lord is well pleased for his righteousness' sake; he will magnify the law, and make it honourable.
In Qur'an many places Allah calls Prophet as "My friend" (friend is not exactly translation for Habeeb/Habib, because Habeeb is closer then friend but I couldn't find another word for this). And He magnified the law and people still follow his law. Jesus did not bring new law, and non of the Christians follows the law that he was following.
This verse also has nothing to do with Jesus (pbuh)
22- But this is a people robbed and spoiled; they are all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore.
In this verse God talks about corrupted society of pagan Arabs. And, indeed, He had not send any prophets to Arabs until Muhammad (pbuh). That's why "none saith, Restore". But up to Jesus (pbuh), many prophets had been send to Israelites.
This verse also has nothing to do with Jesus (pbuh)
23- Who among you will give ear to this? who will hearken and hear for the time to come?
Who will become Muslim?
Conclusion:
Isaiah 42 describes Prophet Muhammad.
1- Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.
Until "...delighted"
If we consider "mine elect" as a noun then Mine elect = God's elect = Mustafa (in Arabic) the name of our Prophet Muhammad Mustafa (SAV). Otherwise it is true for all prophets of God.
After "..delighted..."
All prophets after Jacob (pbuh) mentioned in the Bible came for Israelites not Gentiles. This includes Jesus (pbuh) (look Matthew 15:21-26, Matthew 10:5-6 and many more). And Jesus (pbuh) did not stay on earth long enough to do that. But Muhammad (pbuh) was a Gentile and he brought message and judgment to Gentiles first.
2- He shall not cry, nor lift up, nor cause his voice to be heart in the street.
Here the word "not cry" is used as "not complain about the duty that I gave him" because we see in verse 13 God says "... he shall cry". There is a difference between these two using of the word cry. Now if we read your Bible Matthew 26:39-42, we can not say that Jesus (pbuh) never complained.
But if you read the life of Muhammad (pbuh) , the history of Islam you cannot find even one complaining word of Muhammad (pbuh) about the mission (duty) that given by God Almighty.
3- A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth.
This is true almost all prophets.
4- He shall not fall nor be discouraged, till he had set judgment in the earth: and the isles shall wait for his law.
Until "earth:"
Jesus (pbuh) couldn't finish his mission which had continued only for ~3 years. He fall and discouraged (you will find many places in NT about this) and he couldn't set judgment in the earth, because his followers were a few and they had little faith (you will find many places in NT about this). And yet they "forsook him and fled" at the time that Roman soldiers came to arrest Jesus (pbuh). And Jesus (pbuh) himself says "My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence " John 18:36
But Muhammad established a state and ruled with his law that given by God. Therefore he set judgment in the earth and he did not fall and he was not discouraged.
After "earth:"
Here God says "his law", and in verse 9 says "former things come to pass". This means that he (new prophet) will bring new law. But if we read the Bible again, we see that Jesus (pbuh) says Matthew 5:17 "Think not I am come to destroy the law, or the prophets: I am not come to destroy but fulfill". And if we read further we understand that Jesus (pbuh) did not come with new law.
But Muhammad (pbuh) came with new law.
5- Thus saith God the Lord, he that created the heavens, and stretched them out; he that spread forth the earth, and that which come out of it ; he that giveth breath unto the people upon it, and spirit to them that walk therein;
6- I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles.
Muhammad (pbuh) is a descendent of Abraham (pbuh) and came to Gentiles.
7- To open blind eyes, to bring out prisoners from prison, and them that sit in darkness out of the prison house.
"To open blind eyes". If we read verse 19 we will see more clearly that the word blind is used as idiom.
Meaning, he will show people the things that they did not know and will show people how to comprehend God and His message.
Prison is used as an idiom too. If a spirit doesn't know God and doesn't obey Him, then that spirit is in prison of Satan, and that person is prisoner of Satan. By accepting oneness of God and by obeying Him, the spirit of a person will be free and this makes that person free from prison of Satan. And in verse 8 God clearly states what He meant.
8- I am the Lord: that is my name: and my glory will I not give to another, neither my praise to graven images.
(With explanation of verse 7) we understand that the person that God is talking about will come to a place that people worship idols as their gods. If we read verse 17, we may understand this better.
From verses 7 and 8, we understand that God is not talking about Jesus (pbuh) but Muhammad (pbuh). Because Jesus (pbuh) came to Israelites and they were not worshipping idols. But Muhammad (pbuh) came during the Jahilliya (ignorance) period of Arabs and destroy the idols. If we read verse 17, it will be understood more clearly.
9- Behold, the former things come to pass, the new things do I declare: before they spring forth I tell you of them.
As we read in verse 4 and my explanation of it, the person, God is talking about, will come new law. And this person cannot be Jesus (pbuh) because of the reasons stated above. This person is nobody but prophet Muhammad (pbuh).
10- Sing unto the Lord a new song, and his praise, ye that go down to the sea, and all that is therein; the isles and inhabitants thereof.
If you want to hear this new song please listen to someone reciting the Qur'an. The new song that God talking about is Noble Qur'an. If you hear how people recite the Noble Qur'an, you will understand what God is talking about.
11- Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains.
12- Let them give glory unto the Lord, and declare his praise in the islands.
Kedar is son of Ishmael (pbuh) (Genesis 25:13-16), and has nothing to do with Jesus (pbuh). This verse (verse 11) is not talking about Jesus (pbuh) but Muhammad (pbuh). As you know Muhammad (pbuh) is descendent of Abraham (pbuh) through Ishmael (pbuh). And the cities that they inhabited are in Arabia namely Telma (Tema/Teman), Yathrib (Al-Madinah Al-Munawwarah), Paran (Makkah) etc. And if you observe the ritual of Muslims (especially during Hajj), you will see that cities (Makkah and Al-Madinah) lift up their voices** and people shout and glorify Allah from top of mountains, especially Mt. Arafat**. The rock is the rock that God sent to Adam from heaven, and it is located at the side of Kaba. As you know Muslim people make 7 tours around Kaba and kiss this rock while glorifying the Lord.
**in fact, you can see this in every Muslim country, when people are called to prayer, muezzins read the Adhan (calling to prayer) that sounds like a song. And even far from city you can hear this Adhan, it will look like that city lifted up its voice. Meaning of Adhan is
Allah is the greatest, Allah is the greatest
Allah is the greatest, Allah is the greatest
I'm witness that there is no god but Allah
I'm witness that there is no god but Allah
I'm witness that Muhammad is His messenger
Come to prayer, come to prayer
Come to salvation, come to salvation
Allah is the greatest, Allah is the greatest
There is no god but Allah.
13- The Lord shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies.
14- I have long time holding my peace; I have been still, and refrained myself: now will I cry like a travailing women; I will destroy and devour at once.
Until Islam, God had never ordered any prophets to fight against unbelievers to destroy them. Believer were fighting only to defense themselves. But Allah ordered Muhammad (pbuh) to fight against unbelievers, and slay them if they don't accept Allah. And if you study the life of Muhammad (pbuh) you will see that he was the commander of the army and he fought with his sword and he lost one of his teeth during the war. And God destroyed unbelievers at once (with only during of one prophet).
15- I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools.
Here God is talking about deserts of Arabia. In desert place, mountains and hills of sand are not steady, they diminish with winds and another one appears. And you can not find rivers but small water islands as described by God.
Also this verse has nothing to do with Jesus (pbuh)
16- And I will bring blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked thins straight. These things I will do unto them, and not forsake them.
As God says above, He did not send to pagan Arabs until Muhammad (pbuh) as stated in verse 22. Until Muhammad (pbuh), Arabs were worshipping idols, killing baby girls, drinking alcohol, gambling etc. Allah a way (Islam, unity of God) that they did not know, made Qur'an and Muhammad (pbuh) guided (as light before) them, and made crooked things (mentioned above) straight.
This verse also has nothing to do with Jesus (pbuh).
17- They shall be turned back, they shall be greatly ashamed, that trust in graven images, that they say to the molten images, Ye are our gods.
This is exactly what pagan Arabs did, when they heard the message that given to Muhammad (pbuh) by God. They offered money, authority and many things to our prophet and he did not accept any of them. They ashamed, because they thought that all other Arabs will mock them, and will not visit the Kaba (at that time they were using Kaba as place of the idols that all other Arab tribes were using) and this would be their economic end. And they turned graven images and they asked help from those images.
This verse also has nothing to do with Jesus (pbuh).
18- Hear, ye deaf; and look, ye blind, that ye may see.
19- Who is blind, but my servant? or deaf, as my messenger that I sent? who is blind as he that is perfect, and blind as the Lord's servant?
20- Seeing many things, but thou observest not; opening the ears, but he heareth not.
In this verses God talks to Christians and Jews.
In verse 18: Hear you (Christians and Jews) deaf, and look you (Christians and Jews) blind, you may see that above things are happening every day in Islamic world.
In verse 19: God says, "Who is blind or deaf? My messenger (Muhammad (pbuh) and his followers) or you?
In verse 20: You do see these things but you don't pay attention, you don't comprehend. You do hear the Qur'an and you know that Muslims sing new song and Muslim cities lift up their voices and they shout from top of mountains, they glorify Me, but you don't pay attention, you don't comprehend.
Indeed, Christians and Jews think that Muslims do not see the right path (blind). Even you wrote that "What Muslims do not understand...".
These verses also have nothing to do with Jesus (pbuh).
21- The Lord is well pleased for his righteousness' sake; he will magnify the law, and make it honourable.
In Qur'an many places Allah calls Prophet as "My friend" (friend is not exactly translation for Habeeb/Habib, because Habeeb is closer then friend but I couldn't find another word for this). And He magnified the law and people still follow his law. Jesus did not bring new law, and non of the Christians follows the law that he was following.
This verse also has nothing to do with Jesus (pbuh)
22- But this is a people robbed and spoiled; they are all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore.
In this verse God talks about corrupted society of pagan Arabs. And, indeed, He had not send any prophets to Arabs until Muhammad (pbuh). That's why "none saith, Restore". But up to Jesus (pbuh), many prophets had been send to Israelites.
This verse also has nothing to do with Jesus (pbuh)
23- Who among you will give ear to this? who will hearken and hear for the time to come?
Who will become Muslim?
Conclusion:
Isaiah 42 describes Prophet Muhammad.
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