by Mufti Munib ur Rehman
The Spiritual Path Of Islam
What is the spiritual path in Islam and what is its place in life as a whole? To answer this it is necessary to study carefully the difference between the Islamic concept of spirituality and that of other religions and ideologies. Without a clear understanding of this difference, it often happens that, when talking about spirituality in Islam, many of the vague notions associated with the word ‘spiritual ‘ unconsciously come to mind; it then becomes difficult for one to comprehend that this spirituality of Islam not only transcends the dualism of spirit and matter but is the nucleus of its integrated and unified concept of life. The idea which has influenced most the climate of philosophical and religious thought is that body and soul are mutually antagonistic and can develop only at each other ‘s expense. For the soul, the body is a prison and the activities of daily life are the shackles that keep it in bondage and arrest its growth. This has inevitably led to the universe being divided into the spiritual and the secular.
Those who chose the secular path were convinced that they could not meet the demands of spirituality, and thus they led highly material and hedonistic lives. All spheres of worldly activity, whether social, political, economic, or cultural, were deprived of the light of spirituality; injustice and tyranny were the results.
Conversely, those who wanted to tread the path of spiritual excellence came to see themselves as ‘noble outcasts’ from the world. They believed that it was impossible for spiritual growth to be compatible with a ‘normal ‘ life. In their view, physical self-denial and mortification of the flesh were necessary for the development and perfection of the spirit. They invented spiritual exercises and ascetic practices which killed physical desires and dulled the body’s senses. They regarded forests, mountains, and other solitary places as ideal for spiritual development because the hustle and bustle of life would not interfere with their meditations. They could not conceive of spiritual development except through withdrawal from the world.
The Islamic viewpoint differs radically from these approaches. According to Islam, Allah has appointed the human soul as His Khalifah (vicegerent) in this world. He has invested it with a certain authority and given it certain responsibilities and obligations for the fulfillment of which He has endowed it with the best and most suitable physical frame.
The body has been created with the sole object of allowing the soul to use it in the exercise of its authority and the fulfillment of its duties and responsibilities. The body is not a prison for the soul, but its workshop or factory; and if the soul is to grow and develop, it is only through this workshop.
Consequently, this world is not a place of punishment in which the human soul, unfortunately, finds itself, but a field in which Allah has sent it to work and do its duty towards Him.
Rasool e Kareem Ki Hikmat
The Sanctity Of Life
IT is a manifestation of the dignity of man that Islam has placed an infinite value on human life. This is expressed in the Holy Qur’an in the following terms:
Because of that, We ordained for the Children of Israel that if anyone killed a person, not in retaliation of murder, or (and) to spread mischief in the land – it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind. (Qur’an, 5:32)
The reference to the children of Israel, that is, the Jews, represents the continuity of the basic values that are common to all revealed religions.
Both Judaism and Islam are committed to the protection of human life. It makes no difference whether the victim is a Jew, a Muslim, or anyone else.
The value that is advocated is holistic and indivisible in that aggression against one is tantamount to aggression against all. Life is not only of infinite value, it is also sacred:
“And do not kill anyone whose killing Allah has forbidden, except for a just cause.” (Qur’an, 17:33)
Al-Ghazali has quoted these verses and drew the conclusion: “In respect of the sanctity of life and the prohibition of aggression against it, Muslims and non-Muslims are equal. Attack on the personal safety of non-Muslims invokes the same punishment in this world and the Hereafter.” (Muhammad Al-Ghazali, Huquq Al-Insan, p 54)
In times of war
In times of military engagement, the warriors are under a personal duty not to destroy civilian life.
It is consequently unlawful to attack women and children, the elderly and the insane, the ill and the invalid, and this includes the blind, the lame, the crippled, and the unconscious.
The exempted categories also include the priest and the monk and those engaged in worship as well as farmers who occupy themselves with their works in the field provided that they are not involved in the conflict.
The Hadith contains detailed instructions on all of these and the Noble Prophet (peace be upon him) generally advised military commanders and soldiers on the battlefield to be fair, avoid excessive violence and incline towards peace.
– Zuhaili has quoted five Ahadith on the subject. For details, see al-Fiqh Al-Islami wa Adillatuh, volume VI, page 421.
Haqdaroon Kay Haqooq
What Causes Misfortune
In the name of God, the Lord of Grace, the Ever Merciful
Among His signs is the creation of the heavens and the earth, and all the living creatures which He placed in them. He has the power to gather them all whenever He will. Whatever misfortune befalls you is the outcome of what your own hands have done; but God forgives much. Never can you elude him on earth. You have none to protect you from God and none to give you support. (Consultation, Al-Shura, 42: 29-31)
THESE verses refer to a universal sign that is there for all to see, endorsing the truth the revelation testifies to, even though they continue to doubt it. The sign they see in the heavens and the earth is very clear, admitting no doubt. It addresses human nature in the language it understands. No one seriously argues about it. It states the fact that neither man nor any other of God’s creation was the originator of the heavens and the earth. Admitting that they have a Creator, therefore, is inescapable. The heavens and the earth are huge, yet they demonstrate a meticulous harmony and function endlessly according to consistent laws. This cannot be logically explained except by acknowledging that they have been created by God who conducts their affairs. Human nature directly receives this logic imparted by the universe, understands and accepts it before it hears any word that may be said about it by any external source.
This universal sign incorporates another, for God did not only create the heavens and the earth. He also created “all the living creatures which He placed in them.” (Verse 29) Life on our planet alone is another sign, so how should we conceive of other types of life unknown to us existing elsewhere in the universe. Life on this planet is a secret no one has yet managed to fathom, let alone aspire to initiate. It is a secret engulfed with mystery. We do not know how or from where it comes; nor do we know how it entwines with other creatures. All attempts to identify its source or nature have failed to open these closed doors. All research is necessarily confined to the development of living creatures after they have life, and their variety and functions. Even in this limited scope, there are conflicting views and theories. Behind the curtain, however, there remains the great secret that no mental understanding can explore. It belongs to God alone.
All living creatures, everywhere, on earth and within it, in the deep sea and at high altitude, not to think of the rest of creatures beyond our world, are largely unknown to us. Indeed man only knows about a small number of them. All these creatures that God has placed in the heavens and the earth can be gathered by God whenever He wills. Not a single one of them will go astray or absent itself.
People cannot gather together a flock of domestic birds should they flee their cages, or bees that escape their hive. Everywhere on earth there are collections of different types of birds, bees, ants, insects, bacteria, cattle, beasts, fish, sea mammals, as well as human communities. There are also in the heavens other creatures that may be greater in number and that live in habitats about which we know nothing. Yet God can gather all these together if He so pleases. The time it takes between their placement in their different habitats and their gathering together is no more than the uttering of one word. The verse, here, therefore, contrasts the placement of all these creatures everywhere in the universe with their gathering: it is all done in just a moment. In true Qur’anic style, these two great scenes are juxtaposed in one short verse that takes only a few seconds to read.
The surah then tells them of what happens to the unbelievers in this life, as a result of what they perpetrate. Yet God does not take them to task for all this; He overlooks a great many of their actions. It describes their powerlessness as they occupy only a small corner of the living world: “Whatever misfortune befalls you is the outcome of what your own hands have done; but God forgives much. Never can you elude him on earth. You have none to protect you from God and none to give you support.”
In the first of these two verses, we see in action both God’s justice and His grace as He bestows it on man. Every misfortune or calamity that befalls man is a direct result of what man does, but God does not hold him to account for all his deeds. He knows man’s weakness and the desires inherent in his nature which often tempt and overpower him. Therefore, God pardons much of what man does. In the second verse, we see man as he truly is: weak, powerless, and without support. From whom, then, can he seek protection other than from the One who protects all?
– Faraz Anwar
Maal Aur Iqtadar Ki Hirs
Wfe Of Abu Bakr Siddique And The Mother Of ‘Aishah
She was the wife of Abu Bakr Siddique and the mother of ‘Aishah. Thus she was the Prophet’s [sallallahu Alayhi wa sallam] mother-in-law. Her son, ‘Abdur-Rahman bin Abu Bakr Siddique, was an excellent horseman, and master strategist in war. It was she who taught him the meaning of valor and courage. Her real name was Zainab, but she came to be known by her family name. She was a patient and tolerant lady who did not jump to hasty conclusions but gave matters deep thought. This was evident in the way she handled the incident when people of loose tongues and small minds accused ‘Aishah of adultery. When her husband explained to her the teachings of Islam she did not linger with doubts about giving up the religion of her forefathers. She immediately saw the greatness of Islam and accepted it.
She was brought up in an area of Arabia known as Sarat. When she grew up she married a young man from her tribe named ‘Abdullah bin Harith bin Sakhbarah Azdi. She had a son by him, who was named Tufail bin ‘Abdullah. They then moved to Makkah, where he became the partner and companion of Abu Bakr Siddique. However, soon after this, ‘Abdullah bin Harith passed away, and his widow and son were left with no support. Seeing her precarious condition Abu Bakr Siddique married her. Umm Rooman was very happy in her marriage and soon, a son, ‘AbdurRahman, and a daughter, ‘Aishah was born. Before he came into the fold of Islam, Abu Bakr Siddique was married to Qateelah bint Abdul-‘Uzza by whom he already had a daughter Asma’ and a son, ‘Abdullah.
Umm Rooman had accepted Islam in its earliest days. It is written in Tabaqat Ibn Sad that Umm Rooman accepted Islam in the very early days in Makkah. She swore allegiance at the hand of the Prophet [sallallahu alayhi wa sallam] himself and then migrated with the blessed group of immigrants.
When she witness the terrible atrocities committed by the Quraish against the Muslims she would suffer and weep for the innocent victims, but she gained courage when she saw the moral strength and exemplary sacrifice of her husband for the cause of Islam. She drew inspiration from him and found peace in his presence.
The Prophet [sallallahu Alayhi wa sallam] also used to exhort his faithful followers not to waver, but to be patient and hold steadfast to their faith, for they would surely in the Hereafter be rewarded with Paradise.
During this long period, Umm Rooman remained an image of patience, forbearance, courage, and bravery. Most of her time was spent in earnest supplications and prayers to Allah. When she saw her husband’s devoted efforts for the propagation of Islam she expressed her admiration and gave him moral support. She devoted her time to the nurturing of her children in the traditions of Islam. The Prophet [sallallahu Alayhi wa sallam] often used to visit the house of his illustrious follower, Abu Bakr Siddique. He would advise Umm Rooman to keep encouraging and instilling the love of goodness in ‘Aishah. Khadijah passed away three years before the migration of the Prophet [sallallahu alayhi wa sallam] to Madinah. The Prophet [sallallahu alayhi wa sallam] spent a year as an unmarried person He then married Aisha at the command of Allah as delivered by the Angel Jibril, that on three consecutive nights he saw her in his dreams. The Angel Jibril brought a picture of hers wrapped in a silken cloth and told him that this was an image of his bride. When he removed the cover he saw that it was her image. ‘Aishah was elated to hear that she was chosen to be the Prophet’s [sallallahu alayhi wa sallam] wife by Allah himself. Khawlah bint Hakim told him there were two proposals for him, that of ‘Aishah bint Abu Bakr Siddique and Saudah bint Zam’ah. He accepted both, and thus Umm Rooman’ had the honor of becoming his mother-in-law.
When the Prophet [sallallahu alayhi wa sallam] was ordered by Allah to migrate to Madinah he went to the house of his closest friend and Companion, Abu Bakr Siddique. Without any questions or hesitation, he prepared to accompany the Prophet [sallallahu alayhi wa sallam]. He packed a few things and took all the cash there was in the house. He left his father, wife, and children in the trust and care of Allah and set off for an unknown and unseen destination.
It was a very tough time for Umm Rooman she was separated from her husband; and there was a lack of money for household expenses since he had taken all the available cash with him. But what predominated all other thoughts in her mind were supplications to Allah and for the safe arrival of the Prophet [sallallahu alayhi wa sallam] and her husband in Madinah. On reaching their destination safely, she and her family were told to follow Madinah.
When they reached Al-Madinah they stayed at the house of Abu Bakr Siddique arranged for his family. And it was from this house that ‘Aishah left as a bride to the Prophet’s [sallallahu alayhi wa sallam] house. Thus this house became the focal point for the revelations of Allah. Umm Rooman expressed great happiness at the thought that her daughter would be one of those who joined the ranks of the blessed.
Dushman Kay Shar Say Mehfooz Rehanay Ki Dua
The Meaning Of Victory And Defeat
In the name of God, the Lord of Grace, the Ever Merciful
We shall indeed support Our messengers and the believers both in this world’s life and on the Day when all the witnesses shall stand up. On that Day their excuses will be of no avail to the wrongdoers: Their fate will be rejection, and they will have the worst of homes. And indeed, We bestowed Our guidance on Moses and passed down the Book to the Children of Israel as a guide and a reminder to people of understanding. Therefore, remain patient in adversity, for God’s promise always comes true. Ask forgiveness for your sins, and extol your Lord’s glory and praise evening and morning. (The Forgiving; 40: 51-55)
What constitutes victory? What is meant by defeat? We need to review our concepts and our sense of values before we ask about whether God’s promise to His messengers and to believers comes true in this present life?
Yet there are many situations where victory takes its familiar form, particularly when such form is linked to a permanent one. Prophet Muhammad (peace be upon him) achieved victory in his lifetime because his victory was necessary for the establishment of the faith in its full reality in human life. This faith of ours can only be brought to its fullness when it governs the life of its community. It can, thus, conduct all affairs, from those of a single heart and soul to those of state and government. It was God’s will that the Messenger preaching this faith should triumph during his own lifetime, so that he could establish the full form of the Islamic faith, leaving a real example for future generations. Thus, the familiar form of victory was linked in his case to a much wider one, and the two were united by God’s will and according to His planning.
Another point to consider is that God’s promise is given to His messengers and to believers. Thus, a prerequisite for victory is the presence of true faith in people’s hearts so as to make the promise applicable to them. Yet people often overlook the significance of the truth of faith, which comes into existence only when people remove all forms of idolatry.
There are some very subtle forms of idolatry that can only be purged when a person is totally devoted to God, relies on Him alone, and submits totally to His will in all affairs.
He then feels that God guides his footsteps and that he chooses nothing other than what God has chosen for him. Thus, he accepts God’s will with contentment. When a person attains this state, he does not suggest to God any particular form of victory. He leaves the matter to God to determine. He accepts whatever befalls him as good. This is one of the meanings of victory. It is victory over one’s pleasures and desires. It is an internal victory, one that is prerequisite for achieving the external victory: “We shall indeed support Our messengers and the believers both in this world’s life and on the Day when all the witnesses shall stand up. On that Day their excuses will be of no avail to the wrongdoers: their fate will be rejection, and they will have the worst of homes.”
We have seen in the previous image drawn how the excuses advanced by the wrongdoers were of little use to them, and how they were rejected and made to dwell in the worst of homes. Moses’ story shows yet another form of victory: “And indeed, We bestowed Our guidance on Moses, and passed down the Book to the Children of Israel as a guide and a reminder to people of understanding.” Providing guidance and passing the book down to them was a form of victory that clearly reflects the breadth of its scope.
The final note in this part of the surah is given in the form of a directive to the Prophet and the believers facing much hardship in Makkah, and to all future generations of believers who face such hardship: “Therefore, remain patient in adversity, for God’s promise always comes true. Ask forgiveness for your sins, and extol your Lord’s glory and praise evening and morning.” Remain patient in adversity, whether this adversity takes the form of rejection of the message, denying its truth, or the infliction of physical harm. Remain patient when you are unable to check falsehood that appears to enjoy wealth and power for a period of time. Bear with patience what you have to face of people’s rough attitudes and behavior. Check your own desire to achieve a quick victory. Remain patient as you may have to face many difficulties caused by friends, if not by enemies.
“Remain patient in adversity, for God’s promise always comes true.” It may appear slow coming; matters may become complicated; prospects may become gloomy, yet it is the promise of the One who can fulfill it, and whose will it has been to make the promise. As you go along your way, take the necessary equipment: “Ask forgiveness for your sins, and extol your Lord’s glory and praise evening and morning.” This is what is of most benefit along the hard way of patience; seeking forgiveness of one’s sins and extolling God’s praise and glory. While this serves to refine our hearts and feelings, it also ensures a positive response. Indeed, it is through such seeking of forgiveness and extolling of God’s praise and glory that victory is achieved within ourselves, to be followed by victory in life.
The evening and morning are specified either as a reference to all-time, since these are the two ends of the day, or because these are times when hearts are calm and reflective. They can, thus, appreciate God’s greatness better.
Such is the way, then, that God has chosen to provide the necessary equipment for achieving victory.
– By NAUSHAD SHAMIM AL-HAQ