thinkaloudtoday

Every religion faces hick-ups from time to time. It normal to do so. Most overlook the historical foundations of a religion. What is was then and now is something totally different. Jesus was a Jew. He circumcised and observed the Sabbath. Then came Paul. The “uncircumcised” became “gentiles”. The Nicaea Council of Emperor Constantine determined Christianity. There were popes who believed in “One God”. Look up the History of the Christian Church by Williston Walker (first published 1918). Look into the history of the Popes. After that look into what you believe in.

As a Muslim and a scholar of Islam, Islam too has its fair share of issues. One should never go overboard by becoming emotional. I have listened to Shi’ite arguments over who should have been Caliph after the demise of Prophet Muhammad (s.a.w.). Look up the History of the Saracens by Simon Ockley of Cambridge University, first published in the early 18th century. It makes very interesting reading and helps you to understand evolving situations. It helps to understand religion as it was and what it has become today. Did you know that early Buddhism did not have any images or pictures of Buddha?

From a spiritual perspective, one needs to ask one’s self: What are you looking for and in what form? Do not waste your time with historical debates over whether it should have been Sayyidna ‘Ali or Abu Bakr. What is gone is gone. What’s the point in arguing whether Shi’ism or being an Orthodox Sunni is valid. How you view God is important. How do you define Him, Creation and your Existence in the scheme of things. You cannot bring people to God just to please them but you can bring God to people for what He is and who you are. It all an issue of perception from whose point of view? Yours or God’s? Get on with life in a moral just manner serving Him and humanity. God is the Lord of Creation and He is the Lord of Mankind. It is we who determine who He is and it is we who want Him to be what we want Him to be: a total waste of time! If you go like this, do join our Alien Theorists. They provide you with another perspective.

https://apnews.com/article/vatican-decree-same-sex-unions-cannot-bless-sin-077944750c975313ad253328e4cf7443

“Your existence is a marathon. You are born with an advantage or disadvantage. You, then mould yourself into whatever you can, based on what’s available.You, then end up like Abu Lahab and Abu Jahal, both uncles of the Prophet Muhammad (s.a.w.) or become like Abu Bakr, ‘Umar etc. Old age overtakes you as you reach the conclusion of your marathon. If you fail, was it due to bad planning, greed, corruption, decadence etc? On the other hand, if you succeed in making the grade in the presence of Allah, you will become a member of those who believe, submit and obey Allah Almighty.” (Mokhtar Stork, dated 18 Sept 2021).

For eons now, our approach to preaching and teaching Islam has been based on Qur’anic verses and Sayings of Prophet Muhammad (s.a.w.). There is nothing wrong with this Traditional approach except that it is specific in context and content. It does not take in the wider picture. For example, an ustad/ustazah, may quote a Saying of the Prophet (s.a.w.) by telling you that if you built a mosque, you will receive a palace in paradise. On the surface it sounds great but did you pause for a moment to reflect on the possibility that you could lose your palace due to debts? Ask anyone in accounting and they will tell you that there is a profit-loss account which show the financial state of your wealth. As such, your palace could be sold off to settle your debts!

The current approach to Islamic preaching and education does not take in the wider picture. It only deals with specific issues in perspective. The outcome of this education is that we end up becoming ritualistic, robotic Muslims without content or character.

If you have attained realization of God, who He really is, your position and relationship with Him, you will reach the conclusion that life is about Him, not about you, because He created you and owns you: “And I did not create the jinn and mankind except to worship Me,” (Surah Dhariyat 51:56). This is what “getting to grips with life” means. You do not want to lead your life like a cow wandering from one pasture of delight to another, fulfilling your ordained destiny to become Abu Lahab or Abu Jahal (both despicable uncles of the Prophet), but you want to be remembered, even in a small way, as a moral, righteous person who served God within one’s means to enjoy His forgiveness, mercy and salvation. 

The current approach basically deals with verses from the Qur’an and Sayings of the Prophet (Ahadith). I refer to it as “The Traditional Approach”. It is subject orientated, specific, and does not view things in a wider context. The current approach offers you a slice of the cake. It does not take in the wider picture. It is specific in nature and narrow in scope.It only views what is at hand in a literal straightforward context. 

If you are told that the Prophet (s.a.w.) mentioned a woman, who reached out with her shoe to get some water for a thirsty dog and as a result of it went to heaven, does it mean that if you went out and did the same thing, you would go to heaven? The content is true but the context is not. Such examples are intended to educate us on goodness and rewards.

To really understand and appreciate Islam, one needs to begin with TAWHEED. Tawheed is not just about the Oneness of God but the Unification of Everything in Him. Unless you know who He is and who you are in relation to Him, the whole purpose of your existence will possess no perception. Life will be about what you want in life, and we all know that no one gets everything! [look up my blog: [https://marathonsoul.blogspot.com/]. There are a whole list of additional articles with perspectives on them.

Muslims often are involved in the argument of whether the deceased is alive after death. There is sufficient evidence from Ahadith to acknowledge that they are alive after death. Then there is the issue of addressing the deceased at the graveyard (Talqin). Many hold the view that once a person dies, everything ends with him and it is pointless to hold a gathering and to recite Qur’anic verse and to seek forgiveness for him/her from Allah. It is not possible to deal with every aspect of death in this article and as such, I will only cover some basic fundamentals:

1. From a rational logical perspective, just dying without continuation is a very gloomy perception of life. We can’t just pop-up and then disappear into thin air. It is quite irrational and illogical to believe in such. As a result of this perception, many religions offer a perspective of life to come after death (reincarnations, the hereafter etc).
2. From an Islamic perspective, death represents the end of his existence on earth and the ‘crossing over to the other side’. It is the time when the spirit (ruh) departs the body to live in another realm. NOTE: We have become accustomed to using the word ‘soul’ when in fact ‘ruh’ refers to the ‘spirit’ according to Qur’anic verses. The Angel Gabriel (a.s.) was known as ‘Ruhul Qudus’ (Pure Spirit). “And We gave Jesus, the Son of Mary, clear proofs, and We supported him with the Pure Spirit,” (Surah Baqarah 2:253). Imam Ghazzali (rahimullah) said, “The soul leaving the body means that it no longer governs the body as the body is no longer under the soul’s control.” Death as such means the parting of the ‘ruh’ from the body.
3. Four Exceptional Categories: “And whoever obeys Allah and the Messenger – those will be with the ones upon whom Allah has bestowed favour of the prophets (Nabiyinah), the steadfast affirmers of truth (Sidiqeen), the martyrs (Shuhadah) and the righteous (Soliheen). And excellent are those as companions.“ (Surah Nisa 4:69). “And never think of those who have been killed in the cause of Allah (Shuhadah) as dead. Rather, they are alive with their Lord, receiving provision.” (Surah Imran 3:169).
4. If the Shuhadah (Martyrs) are not dead, then logically and rationally, the Prophets, the Affirmers of the Truth as as Abu Bakr (r.a.) are NOT dead. Likewise, it can be said that the fourth category (the Pious) are also alive because they form this special fellowship.
5. The Companions of the Prophet (s.a.w.) did ask him about their relationship with him now and after he had departed. The verse 4:69 was revealed in relation to Thawban, who said, “I am afraid not to meet you in the Hereafter, O Messenger of Allah!” This is because he loved him intensely and could not bear being away from him. Allah’s Messenger saw the change in him and so Allah mentioned the honour bestowed on him, saying: whoever obeys Allah regarding the obligations and obeys the Prophet regarding the prophetic practices (they are) in Paradise (with those unto whom Allah hath shown favour, of the Prophets) Muhammad (s.a.w.) and the other prophets, (and the saints) the best among the Companions of the Prophet (s.a.w.) (and the martyrs) those who were martyred in the way of Allah (and the righteous) the righteous among the Community of Muhammad (s.a.w.). (The best of company are they) in Paradise!
6. To be safe after death in this context means that one needs to be among one of these four categories. Logically and rationally, we are NOT Prophets, nor like Abu Bar as-Sidiq, or dying as Martyrs, which means that we are left with the last category, SOLIHEEN (the Pious)! How many of us do you think will make it? If you die an ordinary death, your future in the grave will depend on your record book, the direction the scale will move in favour or against you. You state will be reflected in the Hadith which refers to a ‘restricted state (crushed) state in your grave or as ‘far as your sight can see’.
7. As to the issue of reciting the Talqin: a specific reminder to the deceased and those present concerning events about to take place after everyone has left the grave of the deceased, well, I would say that it up to you and how you view it. If you look about this as an innovation (bid’ah), that is your choice. If you think that it creates awareness, then it serves that purpose. The bottom line is this: In the end, it is up to Allah to decide. Every act undertaken should remain within the framework of Islam, avoiding shirk (attributing something to Allah). There is no guarantee that any supplication offered for the deceased will be granted because everyone is accountable and answerable for his/her actions, and with death, all means of atonement have come to an end.
8. When you visit the deceased, be mindful that you comply with the adab (etiquettes) of Islam. Abu Hurairah (r.a.) narrated that the Prophet (s.a.w.) said, “None of you passes by the grave of a fellow believer that he knew in this life and sends salutations to him except that the deceased recognizes him and responds to his salutation.” [https://www.dar-alifta.org/Foreign/ViewFatwa.aspx?ID=8105]. Take not that the Prophet (s.a.w.) ordered the bodies of the idolaters slain in the Battle of Badr to be buried. He then approached them and called them one by one and said, “Have you found what your Lord promised to be true for we have found what our Lord promised us to be true.” ‘Umar asked him, “O messenger of God! Why do you speak to lifeless bodies?” The Prophet (peace and blessings be upon him) replied, “By the One Who has sent me with the truth! You do not hear my words better than they do except that they cannot respond.” [https://www.dar-alifta.org/Foreign/ViewFatwa.aspx?ID=8105]
9. As Muslims, many have been for either Hajj or Umrah, and visited the Prophet’s Mosque at Madinah. In Traditional fashion we offer salutations to the Prophet (s.a.w.) but did it strike you that there is more to it? The Qur’an states: “And if, when they had wronged themselves, they had but come to you and asked forgiveness of God, and asked forgiveness of the messenger, they would have found Allah Forgiving, Merciful,” (Surah Nisa 4:64). The status of this Qur’anic verse is a verse that is ABSOLUTE and has no restrictions whether textual or rational. There is nothing to restrict this verse to the earthly life of the Messenger of God; therefore this verse is in effect until the Day of Resurrection. This follows since in general we take meanings in the Qur’an from the generality of the wording and not from the specificity of the cause of the verse. Whosoever claims that this verse is restricted to the life of the Messenger of God must adduce proof for such a claim. Absolute meanings do not need proofs as this is their natural state; restrictions, rather, need proofs. [https://www.dar-alifta.org/Foreign/ViewArticle.aspx?ID=158].
10. What this implies that you could have not only offered your salutations to the Prophet (s.a.w.) but also recited this verse and say: “Ya Rasulullah, Allah has revealed: ‘Had they who had sinned, had they come to you, seeking Allah’s forgiveness, Allah would have forgiven them’ – as such, I stand before you seeking such.”
11. Let me enlighten you further: Traditional, Ritualistic Islam, though necessary and a requirement, is specific and regime orientated. It was created to establish order but if you look at visiting the Prophet (s.a.w.) in a spiritual context, then, your visit is not a Ritualistic one. It is full of feelings, for the Prophet (s.a.w.) has said to this effect, that visiting him is as if you visited him in his lifetime, (Sunnun al-Darqutni, vol. 2, p. 278). [https://www.al-islam.org/wahhabia-movement-true-image/true-faith-regarding-visiting-prophets-tomb-and-asking-his-intercession]. The Prophet (s.a.w.) said, “Allah has assigned an angel to stand by my grave and convey to me my community’s prayers and greetings to me.” [https://www.al-islam.org/wahhabia-movement-true-image/true-faith-regarding-visiting-prophets-tomb-and-asking-his-intercession].
12. Conclusion: Death is not the cessation of existence but a continuation of existence in another state. Allah knows best.

Introduction

What I am presenting here is a perception of Islam through Ilmul Yaqeen, ‘Ainul Yaqeen and Haqqul Yaqeen. However, before I proceed, I need to define what I mean when I refer to the following approaches:

1. The Traditional Approach refers to the standard approach based on Qur’anic verses and Ahadith. It is extremely popular in the question-and-answer format. One such example on the “Ruling on covering up for someone who committed sin,” can be viewed at:

https://islamqa.info/en/answers/111911/ruling-on-covering-up-for-someone-who-committed-sin

• The Cultural Approach refers to cultural practices observed by Muslims from their respective countries.
• The Fundamentals of Islam refers to the basic foundation upon which Islam as a way of life have been viewed. Tawheed is the foundation of this approach. It extends to Islamic Jurisprudence, Fiqh, Tasfir Qur’an, Ahadith, Tasawwuf etc. All these subjects are knowledge-based sciences.
• The Wholesome Approach refers to the viewing and the preaching of Islam in a wholesome context, where many aspects are presented alongside a specific subject. For example, the reward for building a mosque purely based on Qur’an and Ahadith, without considering the fact that the acquired reward can be lost due to debts, as witnessed in an accounting process through a profit and loss account.
• Other Sources refers to information based on other than the Qur’an and Ahadith, it is intended to provide insight from another angle of Islamic thought. I have sometimes used examples from Kashful Mahjub because they provide an insight to perception.
• Ilmul Yaqeen, ‘Ainul Yaqeen and Haqqul Yaqeen forms the basis of my presentation. I am a Sunni. I have used the Qur’an and Ahadith to present my arguments. Additional material used by me is intended to reflect diverse approaches individuals might view in their decisions. These stories indicate perceptions of faith, belief and practices in a rational, logical manner. Dogmatic rigidity though valid in an ever-evolving changing thought process of evaluation serves no real purpose.  At the same time, there is a need to establish priorities of importance, lest we get carried away with lesser things of value. Allah says: Say, [O Muhammad], “If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people,” (Surah Tawbah 9:27).

While it may sound great to be involved in inter-religious harmony and other social activities etc. However, let me be clear about this. According to Islam, fulfilling your obligations to Allah is your utmost priority. There are two obligations that one should adopt. One is to yourself and the other towards others. If you refrain from sin, perform righteous deeds and seek forgiveness, you have fulfilled your obligation towards yourself, and if you make others secure from wickedness and do not wish to injure them, you have fulfilled your obligations towards them.

Do not get distracted with lesser goals and ideals but instead occupy yourself with the purification of the self. Your priority is to ensure that that your state of Iman (faith), Taqwa (piety), Yaqeen (conviction), Tawakkul (trust) are firm, because at the time of death, these elements come to your assistance.

If you read in Hadith, of a lady providing a thirsty dog with water from a well and as a result of this act gained entry into heaven, do not assume that if you imitate her by only doing just that, you too will gain entry into paradise, you are grossly mistaken! It is an example of how Allah works in the traditional context but it definitely is not what Islam is all about.

Allah has revealed: “Know that the life of this world is but amusement and diversion and adornment and boasting to one another and competition in increase of wealth and children – like the example of a rain whose [resulting] plant growth pleases the tillers; then it dries and you see it turned yellow; then it becomes [scattered] debris. And in the Hereafter is severe punishment and forgiveness from Allah and approval. And what is the worldly life except the enjoyment of delusion,” (Surah Hadid 57:20)

Just as we have the Angel Gabriel (a.s.) asking Muhammad (s.a.w.) about Islam, Iman and Ihsan so too is important of realising the Qur’anic realisation of Ilmul Yaqeen, ‘Ainul Yaqeen and Haqqul Yaqeen. All these clearly indicate the need to upgrade one’s self, so that one’s status in the hereafter is in a relatively better position. By the way, from Ahadith, we know that a person with an atom’s weight will finally enter paradise, his position will not be the same as the Prophets, Sidiqeen, Shuhadah and Saliheen, as reflected in this verse:

The acquisition of knowledge is intended to establish Certainty of Conviction in Allah (Ilmul Yaqeen), but for it to take hold, one needs to transcend to Certainty of Inner Conviction (‘Ainul Yaqeen) as expressed in the Articles of Faith (Rukun Iman) and then on to our final destination Haqqul Yaqeen (the Reality as it really exists with Allah). This is the Spirituality of Islam commonly viewed in Tasawwuf.

There are many doors of entry to heaven, which means that there are many approaches to this goal. However, it should be kept in mind that ‘every door’ of entry conforms to the nature of your created state (fitrah), but does it mean that one should be content with a lesser state?

The Traditional Approach

Currently, our approach to dakwah or the preaching Islam has been traditional, an age-old practice handed down throughout the centuries. There is nothing wrong with this approach as it is based on the Qur’an and Ahadith, and it does serve the purpose of addressing specific questions on issues that arise from time to time in our daily lives.

It offers you a slice of the cake. If you lack an in-depth understanding of Islam, it could lead to disastrous consequences. My daughter once attended a talk about fasting the Day of Arafah. The ustad said that if you fast this day, your sins last year, this year and the coming year would be forgiven. On returning home my daughter said to me: “Daddy, why do we bother to fast the month of Ramadhan when just one day can do a better job!”

Recently, there was this comment on my Facebook account where a person quoted a Hadith. He meant well and his intentions were good. It was intended to offer hope to those in need. It read: “When we make dua (supplication), Allah hears more than we say, answers more than we ask, gives more than we desire and much more than we deserve! May Allah answer even those duas you didn’t make and bless you every moment of every day! Ameen Ya Rab.” I replied, “You struck a lottery…” I must admit that my reply was inappropriate. However, I did respond about the need to view such information in-depth.

The Traditional approach to preaching or learning Islam is valid and necessary for any Muslim desiring to acquire fundamental knowledge on Islam (refer to Reference Index at the top). It is subject orientated and specific and it is the approach most people apply when faced with a specific situation or desire to know what to do or how to respond to a certain situation. What I am trying to express here is the need to transcend to a high level of perception so that we can perfect our perception of life in relation to Allah in terms of Haqqul Yaqeen. If you attain this level of understanding, it is not about deeds and rewards but rather viewing your whole existence as one belonging to Allah in terms of submission and servitude. Allah says:

 Say, “Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds,” (Surah An’am 6:162).

Ilmul Yaqeen (Knowledge of Certainty) can be classified as general knowledge on Islam. It forms the basis or foundation of Islam to produce faith and belief in Allah. However, this skin-deep knowledge cannot really bring about spiritual transformation. As such, most end up becoming knowledgeable Muslims.  In general, you could say that we are good ritualistic, robotic, traditional Muslims and as a result of this inadequacy, we lack character and discipline.

I refer to Ilmul Yaqeen (Knowledge of Certainty) as your Learner’s Driving Licence. This is not an unfound concept or principle in Islam. Even Allah applies it in the Qur’an. For example: “Whoever does righteousness, whether male or female, while he is a believer – We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do,” (Surah Nahl 16:97).

This approach adopted throughout the Qur’an and Ahadith is undertaken to win people over to righteousness. It is an incentive to do good. It is similar to offering sweets to kids to encourage them to do good. This approach is most prominent during the fasting month of Ramadhan. Every fasting day offers you a greater reward in Hadith.

Are you a person who lives in this fashion? Calculating your rewards over having done good deeds? Or striking a balance between the lawful and unlawful by giving out charity to make amends over accumulated wealth? If you are still doing so at an old age, you have still not acquired your driving licence! One needs to transcend from this level to the level of ‘Ainul Yaqeen (Certainty of Inner Perception) to Haqqul Yaqeen (Reality as it really exists with Allah).

Misconceived Perceptions of Islam

Several Malaysian newspaper reports revealed that Tabliqh Jema’ah was responsible for the initial spread of Coronavirus in Malaysia. A gathering at Masjid Jamek Sri Petaling in Kuala Lumpur took place from Feb 27 to March 1, drawing 16,000 followers, including those who travelled from overseas. [https://www.straitstimes.com/asia/se-asia/coronavirus-malaysian-police-to-track-down-4000-participants-of-mosque-event-for-covid].

Many Muslims worldwide possess a distorted perception of trusting in Allah (tawakkul). There are two forms of trusting in Allah. The first: Anas Ibnu Malik (r.a.) reported: A man said, “O Messenger of Allah, should I tie my camel and trust in Allah, or should I leave her untied and trust in Allah?” The Prophet (s.a.w.) said, “Tie her and trust in Allah,” (Tirmidhi).

The second: ‘Umar (r.a.) said, “I heard the Messenger of Allah (s.a.w.) say: ‘If you were to rely upon Allah with the reliance, He is due, you would be given provision like the birds: They go out hungry in the morning and come back with full bellies in the evening.” (Sunan Ibnu Majah)

The Shari’ah of Islam required that you comply with the first approach, namely to tie your camel or lock your car, and then place your trust in Allah over its well-being. The second approach requires total trust and conviction (Haqqul Yaqeen) in Allah.

I remember as a student, studying Islam in Pakistan, there was a senior South African student by the name of Sulaiman Peterson. He observed the second approach of trusting in Allah. At the time, I used to write radio scripts on Islam for RTM to earn some money for my family and myself while studying. As such, I needed a typewriter. Mine was not in good shape. Sulaiman who was the editor of the institute’s magazine asked me whether I wanted his typewriter. I replied, “Yes” but at the same time asked him how would he manage. He replied, “Do not worry, Allah will send me another one.” Being what I was at the time, I took possession of his typewriter. A week or two later, a new typewriter arrived from South Africa for Sulaiman. He sent for me and asked me whether I wanted the new one. Being a corrupt person, I said, “Yes” and he handed it to me and took back his old typewriter! This is how tawakkul works!

It is terribly erroneous to simply trust in Allah without taking into account you state of iman (faith). It is a misconception to believe that just because you believe in it in a theoretical sense it will work out right, you are wrong. I tried following Sulaiman’s approach and suffered the consequences. When Sulaiman used to receive money from South Africa, he would take me to a hotel for some good food. When questioned, he would say that Allah would send him some more money and it did happen. When I tried it with whatever I had, I suffered greatly because no money came to cover my expenses for the month! As such, the Tabliqh was right is conveying the message of reliance in Allah (Ilmul Yaqeen) but lacked wisdom (hikmah) in presenting at the level of Haqqul Yaqeen, which required total conviction and which has tobe developed with time. In the Shari’ah context, “tying your camel” means taking the necessary precautions alongside placing your trust in Allah. In relation to COVID-19, wearing a mask and observing social distance, represents ‘tying your camel’ (in a scientific manner).

Realisation and Awareness

Realisation and Awareness are key factors in understanding Islam. Though the acquisition of knowledge on Islam is obligatory, it cannot be put to effective use without insight (‘Ainul Yaqeen) and Haqqul Yaqeen (Allah’s reality).

Our Prophet (s.a.w.) used to seek refuge with Allah from useless knowledge. The Prophet (s.a.w.) said, “I take refuge with You from knowledge that profited naught.” Much may be done by means of a little knowledge, and knowledge should not be separated from action. The Prophet (s.a.w.) also said, “The devotee without divinity is like a donkey turning a mill.”  This so because the donkey goes around and round over its own tracks and never makes any advance. [Kashful Mahjub].

The acquisition of knowledge was emphasised by the Prophet (s.a.w.) in the early days of Islam and witnessed after the battle of Badr. What we now possess is a library of knowledge from previous great scholars. Becoming a wholesome scholar today is practically impossible.  Therefore, the best approach would be to begin with knowledge of Allah, the purpose of creation and our role in it. This is the main frame of Islamic education. Without this foundation, it is like steering a ship without a compass!

Applying Islam in a Wholesome State

Any ustad or ustazah will tell you that according to Hadith, the Prophet (s.a.w.) said that if you build a mosque, Allah will bestow upon you a mansion in paradise. Anyone listening to this may be influenced to do so because of the reward. However, at school, we all received a report card on our performance. We excelled in some subjects and may have failed in others. The end result will show whether we passed or failed. If you study accounting there is a subject dealing with ‘profit and loss’. It will reflect the state of your financial affairs. Therefore, is it not possible that you could lose the mansion as a result of your debts?

Of course, what we were told concerning building a mosque was true. However, the preacher did not explain or elaborate further on the matter in terms of accounting because there is no Hadith on losing your mansion due to debts, but we do know that the Qur’an mentions accountability and that everyone will be held accountable for their deeds. This points to the fact that there is a need to understand Islam in a wholesome context. If you do not do so there is the possibility of you making the wrong decision in good faith.

The wholesome approach cannot be defined as a single approach. For example, if you think like some do that following a Sufi Shaykh, you will enable you to attain closeness to Allah, you are mistaken. It is only valid if you understand what the role of a Shaykh is and why you are a murid. You go to a university to acquire a degree to quality and specialise in something. You do not want to join a circus. The role of a Shaykh is no different from that of the Prophet (s.a.w.).

If you think that memorizing the Qur’an (becoming a Hafiz) is great. The answer is “yes” but it will only become wholesome when you are the embodiment of it. When ‘Aishah (r.h.) was asked concerning the character of the Prophet (s.a.w.), she replied, “He is the Qur’an,” (Muslim).

Approaching Islam

We all begin our journey in Islam through logical, practical evidence concerning the existence of Allah. This is the beginning. When the desert Arabs first approached the Prophet (s.a.w.), they said they “believed’. The Prophet (s.a.w.) called upon them to say, “You have not [yet] believed; but say [instead], ‘We have submitted,’ for faith has not yet entered your hearts. And if you obey Allah and His Messenger, He will not deprive you from your deeds of anything. Indeed, Allah is Forgiving and Merciful,” (Surah Hujurat 49:14).

It is thus obvious that it takes far more than just the Declaration of Faith (Shahadah), the performance of Salat, the payment of Zakat, the Fast of Ramadhan and the performance of Hajj to make us “believers” (possessing Iman).

This stage of initiation into Islam represents Ilmul Yaqeen (Knowledge of Certainty in Allah). Everything is knowledge based. Islamic Jurisprudence, Fiqh, Tasfir Qur’an, Ahadith, Tasawwuf, are all knowledge-based sciences. It forms the intellectual state of a knowledgeable person. There may not be any transformation because knowledge at this juncture may not have had an impact spiritually. The Prophet (s.a.w.) said, “Among the signs of a hypocrite are three, even if he fasts and prays and claims to be a Muslim: when he speaks, he lies, when he makes a promise, he breaks it, and when he is trusted he betrays.” (Bukhari and Muslim)

Our traditional approach to Islam is generally based on Qur’anic verses and the Sayings of the Prophet (Ahadith). Everything is piece-meal, subject orientated and usually does not take in the wider picture. This often takes place when individuals with specific objectives, notably in radical politics, promote specific ideologies that appear to be Islamic but in truth do not fully comply with Islamic principles.

For example, a Qur’anic verse extolling the virtue of striving in the way of Allah (Jihad) will be explained in a literal context. If your knowledge base of Islam is shallow, you could be influenced by the speaker to join some jihadist group to fight for the cause of Allah. Theoretically, this approach is valid but the danger here is one of manipulation. You need to find out who are you really fighting for? Are you really fighting for Allah’s sake or some foreign power disguised as Allah?

Many turn up for Friday Congregational Prayer. They fulfil their obligations to Allah. However, many are known to park their vehicles obstructing traffic. Those doing so end up with a ‘plus-minus’ account for performing their prayer. What we need to understand is that Islam is not a ritualistic religion. It is a ‘way of life’ where every act becomes an act of servitude to Allah seeking His pleasure. If you do not view Islam in the context of submission and servitude, you are nothing but a selfish, egoistic, self-centred person!

Action needs to be combined with knowledge. For example, salat (prayer), is not really prayer, unless performed with knowledge of the principles of purification, the direction of prayer, and the nature of intention. Similarly, knowledge without action is not knowledge. One can commit the Qur’an to memory (become a hafiz) and enjoy blessings and rewards in this world and in the hereafter, but if it was just knowledge without action, it would be incomplete. The Qur’an states: “O you who have believed, why do you say what you do not do?” (Surah Saf 61:2). Anas b. Malik (r.a.) said, “The wise aspire to know, the foolish to relate.” One who uses his knowledge as a means of gaining power, honour and wealth is no servant. The highest pinnacle of knowledge is expressed in the fact that without it none can know Allah.

Your Learner’s D-Licence to Islam

Your L-Driving License to Islam can be viewed in a contextual approach. It can be viewed like a coconut. It has an outer layer of husk to protect it. After this, you have a shell and inside the shell a layer of white kernel filled with coconut water.

Islam has an external and internal approach to its existence. The external approach deals with the laws (Islamic Jurisprudence) on how to conduct yourself as a Muslim. The ‘Fundamentals of Islam’ (the five pillars of Islam) i.e. the declaration of faith; establishing the five daily obligatory prayers; fasting the month of Ramadhan; payment of zakat (obligatory alms); performing Hajj or pilgrimage to Mecca, establish an initiating point towards becoming a Muslim. The internal approach deals with the spiritual significance of each and every world act.

The Angel Gabriel (a.s.) is reported to have come to the Prophet (s.a.w.) in the form of a man. He asked the Prophet (s.a.w.) three questions and acknowledged the answers given were true. The questions were:

1. What is Islam?

2. What is Iman?

3. What is Ihsan?

The Prophet (s.a.w.) replied, “Islam is to testify that there is no god but Allah and that Muhammad is the Messenger of Allah, to establish prayer, to give charity, to fast the month of Ramadan, and to perform the Hajj pilgrimage to the House if one can find a way.”

Gabriel (a.s.) said, “You have spoken truthfully,” and then he said, “Tell me about Iman (faith).”

The Prophet (s.a.w.) replied, “Faith is to believe in Allah, His angels, His books, His messengers, the Last Day, and to believe in the Divine Decree (Qadr), both its good and its evil.”

Gabriel (a.s.) said, “You have spoken truthfully, so tell me about Ihsan (excellence).” The Prophet (s.a.w.) replied, “Excellence is to worship Allah as if you see Him, for though you do not see Him, He surely sees you,” (Sahih Bukhari).

From the above we can witness three stages of awareness and realisation. Initially, it is a formal acceptance of Islam, followed by belief in the unseen and destiny, which then descends on reality where Allah sees you even if you do not see Him. It is your ‘Learner’s License’ to driving a car. To progress from being a Muslim (namesake Muslim) to a Mo’min (true Believer), one needs to transcend to the level of Iman. At this point it is all about believing. In this respect one will note that often many Qur’anic verses begin with: “O you who believe…” followed by a command to obedience over something. This approach is significant because if you do not possess firmness of faith, the call to obedience may or may not be complied with. There is no imposition here but a simply call to obedience and submission, which would be complied with if you truly had faith.

Every believing Muslim performs his/her daily prayer in accordance with the rules (fiqh), but how much of that prayer conducted achieves its desired effect? It could be just an obligatory performance: a requirement by Allah that must be fulfilled. In this respect, you would have fulfilled an obligation the traditional way. However, if you understood it also in a spiritual context, your prayer would take on a meaningful dimension. There would be purpose and meaning as to why you need and should prayer. It would not take on a mere physical obligation, which to many, can be delayed, postponed and even not done! Imagine, if you had a wider understanding of everything you had to do in obedience to Allah: just imagine the impact and the results it would produce in your life, in relation to Allah Almighty!

Islam does not deal with mundane life only but takes into account the hereafter, because existence does not end with physical death and does not only begin on the Day of Judgement. Physical death is a transition to another state. Of course, you would appear mad to onlookers if you went to the gravesite and spoke to the deceased. You will not receive an answer from them, but you will be heard, otherwise, our Prophet (s.a.w.) would not have address the members of the grave and instructed some of his Companions to perform certain acts to reduce their suffering. Many opponents reject these perceptions because they are influenced by Wahabism.

Whenever, a person offers supplications for the deceased, it is a service. There is no guarantee that it will be accepted by Allah. It is done out of respect and with the hope that it will benefit the deceased in some way. It is therefore, ignorance, just to utter, “He’s dead! Nothing can save him from his sins!” Of course, we know that. Even Allah knows it better, so what’s the big deal over doing so? After all, does He not have the final say? However, if such practices extend beyond the boundaries of Islam and it leads to shirk (other than Allah or attributing a thing to Him), then it needs to be prohibited. Simplicity has always been Islam’s approach and any extravagance or excess is rejected. However, any innovation, does not necessarily require condemnation, but rather advice, so that it does not take on proportions of importance, leading to cultural preference in place of simple basic acts of devotion.

Scientific Evidence in Relation to Islam

 Recently, I watched a gender programme on Discovery Science Channel HD and it revealed how the various combinations of X and Y variations can lead to different types of gender. This programme also dealt with transgender issues. The programme provided scientific evidence of a person being born as a man but feeling like a woman through his brain. In one case, a growing girl never had a menstruation cycle throughout her life. It was hereditary.

This scientific programme enabled me to understand life in a wider context. However, I still hold the view as a Muslim, that if you were born into one of these shaded categories, it quite alright to be what you are within the framework of what gender you are supposed to be (man or woman). There is no need to undergo a sex change or to behave unnaturally depicting the opposite sex.

There is a need to be open to views from different angles. It is bad to possess a rigid mindset. Rigidity leads to backwardness. However, accommodating change for the sake of progress just to please the majority often leads to decadence. Flexibility does exist in Islam. It does exist under specific conditions. For example, a wife can take on the role of providing for the family if her husband is bedridden and no longer capable of doing so. However, if we accommodate a request based on sentiments and emotions, then we need to examine its validity based on its obligatory state or optional state (wajib or sunnah). COVID-19 has produced many previously unheard-of situations such as requests to hold virtual congregational prayer or virtual prayer for the deceased.

Possessing a Driving Licence

The question that arises here is: Are you going to maintain a ‘learner’s license’ throughout your whole life or do you intend to qualify or graduate? When will you attain the level of Iman and Ihsan? When will you reach the level of certainty expressed in Haqqul Yaqeen? At this basic level of knowledge, you are nothing but an intellectual bigot. At this level you are a scholar of Islamic disciplines such as: Tafsīr, Tajwīd, Ḥadith, Sīrah, ʿAqīdah, Shari’ah, Fiqh and Tasawwuf.

Have you been for Umrah? Many can be found asking one another how many Umrahs have they done. Some take pride in the number they have achieved. My response is: “Please bring along a calculator so that you can calculate the number of rewards you have accumulated for Umrahs, praying at Masjidil Haram (*1,000 rewards) and Masjidil Nabawiyah (*500 rewards).” [Note: * I may have forgotten the real number of rewards bestowed for every prayer.]

Tawheed (Unity in Allah)

Tawheed forms the basis of closeness to Allah. We generally refer to Tawheed as the Oneness of Allah, but in truth, it represents the unification of everything with Allah. Allah is everywhere and in everything, but only He exists. The traditional approach to Tawheed in the old days in Malaysia, was to read “Sifat Dua-Puluh” (20 points on Allah’s existence (wujud, qidam, baqa’ etc). Tawheed forms the basis upon which everything else is built upon. If you do not possess an in-depth knowledge of tawheed, your perception on life could become self-centred, egoistic, selfish etc. because Allah would not be the prime mover in all your deliberations.

Fundamentals of Reality (Haqqul Yaqeen)

Consider yourself to be a droplet of water falling from the sky. This droplet of water then works itself towards a stream, then a river, to reach the sea, to become one with it in colour and taste. This is a Sufi maxim dealing with unity: the unification of everything in Allah.

We all desire to get closer to Allah. In life, we try out many formulas. Many make it a point to perfect their recitation of the Qur’an. Others attend religious classes or acquire an education on Islam. Some become Sufis by following a Shaykh etc. The truth is: One will never be able to accomplish nor achieve wholesomeness through specialisation in Tafsir, Fiqh, Ahadith, Shari’ah, Tasawwuf etc because it takes a life-time to do so. Therefore, the only way and the best way to do so is to get to the core of existence by beginning with Allah.

As Muslims, we acknowledge that nothing exists but Allah. Allah is everywhere and in everything but only Allah exists. When we say Allah created man in His picture (Hadith) and in His image (Bible), it reflects the ‘closeness of the relationship’ between Allah and mankind. Your reflection in the mirror does not make it you. Therefore, likeness does not represent wholesomeness.

“And We have already created man and know what his soul whispers to him, and We are closer to him than [his] jugular vein,” (Surah Qaf 50:16)

The relation between man and Allah is indeed very intimate. During the Battle of Badr, the Muslims were on the verge of losing. The Prophet (s.a.w.) took a handful of sand in hand, made a supplication to Allah and threw it into the air. From the Qur’an we have this verse:

“And you did not kill them, but it was Allah who killed them. And you threw not, [O Muhammad], when you threw, but it was Allah who threw that He might test the believers with a good test. Indeed, Allah is Hearing and Knowing,” (Surah al-Anfal, 8:17)

Perception differs when you view things in a worldly sense (Ilmul Yaqeen). At this level there is a tendency to work out things through pure intellect, acquired knowledge and from experience. There has to be a cause to everything taking place; there is an effect to everything taking place. It is linked to acquired knowledge, cultural beliefs, religious beliefs, environmental factors, our DNA etc. However, when you view it from the point of reality with Allah (Haqqul Yaqeen), you could say that everything has been pre-ordained, pre-determined etc. Likewise, your created state (fitrah), your Qada’ and Qadar (destiny) are all laid out and the only way it can be changed is through supplications, submission and servitude to Allah. The reality is: we were created to serve Allah; life is about Him, not about us.

You may possess the notion that life is in your hands and it is up to you to decide what you want. The Prophet (s.a.w.) is reported to have said, “Actions are according to intentions, and everyone will get what was intended. Whoever migrates with an intention for Allah and His messenger, the migration will be for the sake of Allah and his Messenger. And whoever migrates for worldly gain or to marry a woman, then his migration will be for the sake of whatever he migrated for,” (Bukhari & Muslim)

The above is just information on intentions and rewards (Ilmul Yaqeen). It is only just for Allah to reward you in accordance with your desire and efforts. The danger of going it on your own is that you may get what you want without Allah’s blessings. You do not want to end up with luggage that contains your desires along with misery and suffering. The preferable approach would be to turn to Him for His consent and permission. One should also add the words: “You know best,” because He does know what is best for you.

Whether you believe in Allah or not, Allah will still attend to you. He has promised to do so because He created you but you will have to bear the consequences of your actions. As you sow, so shall you reap. However, if you turn to Allah first, then He knows best, but are you capable of submission, accepting His decisions?

Submitting to Allah’s Decisions

In Kashful Mahjub, you will come across two outcomes based on whatever Allah wills: It is related by ‘Abdallah b. Rabah (r.a.) and Abu Qatada (r.a.) as follows: “We were with the Commander of the Faithful, ‘Uthman (r.a.), on the day when his house was attacked. His slaves, seeing the crowd of rebels gathered at the door, took up arms. ‘Uthman (r.a.) said, ‘Whoever of you does not take up arms is a free man’. We went forth from the house in fear of our lives. Hasan b. ‘Ali (r.a.) met us on the way, and we returned with him to ‘Uthman, that we might know on what business he was doing. After he had saluted ‘Uthman and condoled with him he said, “O Leader of the Faithful, I dare not draw sword against Muslims without your command. You are the true lmam. Give the order and I will defend you.” ‘Uthman (r.a.) replied, “O my cousin, go back to your house and sit there until Allah shall bring His decree to pass. We do not wish to shed blood.” These words betoken resignation in the hour of calamity, and show that the speaker had attained the rank of friendship with Allah.

Similarly, when Nimrod lit a fire and put Abraham (a.s.) in the sling of a catapult, Jibril (a.s.) came to Ibrahim (a.s.) and said, “Do you want anything?” He answered, “From you, no,” Jibril (a.s.) said, “Then ask Allah.” He answered, “Since He knows in what plight I am, I need not ask Him.”

Both situations indicate clear reliance on Allah’s decision. However, one resulted in Abraham being saved, while the other resulted in Uthman’s death. The degree of confidence and preparedness exhibited by both Abraham and ‘Uthman produced different results which we may not be capable off in terms of total submission. Therefore, I am of the view that uttering the words: “Allah knows best, when awaiting Allah’s decision, needs to be watered down to accommodate one’s lack of total confidence. It would be better to utter: “Ya Allah, you know best, however, please consider my situation and circumstance as well as my needs.” By doing so, there is the possibility that Allah, who knows best and who is merciful, may be relenting, because He know your level of Iman (faith) and inability to withstand His decision.

It was narrated from Abu Hurairah (r.a.) that the Prophet (s.a.w.) said, “The strong believer is better and more beloved to Allah than the weak believer, although both are good. Strive to do that which will benefit you and seek the help of Allah, and do not feel helpless. If anything befalls you, do not say ‘If only I had done (such and such), the such and such would have happened,’ rather say: ‘Allah has decreed and what He wills He does,’ for ‘if only’ opens the door to the work of the Satan.” (Sahih Muslim).

Destiny

Believing that your destiny is determined by you alone, well, that too is in His knowledge. Every inspiration, ideal, idea, intention, action etc on your part, also comes from Him. And if it came from Satan, it too did so with Allah’s consent. As such, whether it happened on its own through your own efforts or directly from Him, both these approaches arise from Allah because nothing can take place without His consent!

This is where many have errored in life. We often respond to situations on our own, trying to solve them without realising that they exist by the will of Allah. They have been brought into your presence for a specific reason: a means of awareness, a reminder, as a means to bringing about change, as a trial and tribulation, a form of punishment or reward etc.

We often function solely on our own judgement. We try to be helpful. Often our actions are misunderstood or misplaced. Never try playing God. Offer advice when asked of it has to be done, do so in a generalised manner. This will enable the listener to decide for himself or herself. However, be explicitly clear on all options.

Reaching out to the source (Allah) and not the solution is the first step because it was, He who placed the obstacle in your path and it is He who will remove it. The solution arrives in the form of guidance from Him. It is the result of self-awareness, repentance, His forgiveness, mercy and compassion that institutes guidance to assist us overcome every situation.

“And I did not create the jinn and mankind except to serve Me,” (Surah Dhariyat 51:56).

“Do the people think that they will be left to say, ‘We believe’ and they will not be tried?” (Surah Ankabut 29:2).

“What, does man reckon he shall be left to roam at will?” (Surah Qiyamah 75:36)

“Verily, my prayer and my service of sacrifice, my life and my death are all for God, Lord of the Worlds.” (Surah An’am 6:162)

Grasping these perspectives are important because it denotes the reason and purpose why we are created. In a spiritual context it means that you are Allah’s property. He owns you lock-stock-and barrel. Life is about Him, not about you. Your very existence and sustenance lie in His hands. Whatever inspiration, intuition or achievement you attain it is from Him.

To declare that you are a robot would be unjust because you have been granted ‘freedom of choice’. However, your ‘freedom of choice’ is limited in scope. Siratul Mustaqeem (the Straight Path) is a guided format that leads to unification, while your choice could lead you to Hell. The path prescribed to Muslims is the path of Muhammad (s.a.w.) revealed by Allah.

“And thus, We have revealed to you an inspiration of Our command. You did not know what is the Book or [what is] faith, but We have made it a light by which We guide whom We will of Our servants. And indeed, [O Muhammad], you guide to a straight path,” (Surah Shura 42:52

Attaining Closeness to Allah

On the authority of Abu Hurairah (r.a.) said that the Prophet (s.a.w.) said, “Allah (mighty and sublime be He) said: Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him,” (Hadith Kudsi – Sahih Bukhari). Attaining closeness to Allah requires effort. It deals with transformation and the transcending of the self from Ilmul Yaqeen to Haqqul Yaqeen.

You no longer possess a learner’s licence. You no longer depend on goodies dished out in the Qur’an or Ahadith to sustain you. You live for Allah’s sake, to serve Him, seeking His pleasure and to gain closeness to Him.

Say, “Surely my prayer, my worship, my life, and my death are all for Allah—Lord of all worlds,” (Surah An’am 6:162).

Every inspiration, every act, every achievement on your part may appear to you a self-achievement but in reality, it was Allah who initiated it. It was Allah who granted it and bestowed it upon you, as He deemed fit or in accordance with your intentions. In a spiritual context it was ordained or pre-ordained or destined for you. This is the reality of existence. When the Prophet (s.a.w.) was asked about predestiny, he replied that it has been preordained. A companion then said that if it was preordained then what was the point in doing good. The Prophet (s.a.w.) reaffirmed what he had said in relation to qada’ and qadar, and then added the need to keep doing good deeds.

Muslim bin Yasar (r.a.) said that when Sayyidna ‘Umar Ibnul Khattab (r.a.) was questioned about the verse: “When Your Lord drew forth from the Children of Adam – from their loins – their descendants, and made them testify concerning themselves, (saying): ‘Am I not Your Lord (who cherishes and sustains you)?’ – They said: ‘Yes! We do testify!’ (This), lest You should say on the Day of Judgment: Of this we were never mindful.” (Surah A’raf 7:172), he replied that he had heard the Prophet (s.a.w.) say, “Verily Allah created Adam and then rubbed his back with His right hand and took out a progeny from him and said: ‘I created these for Paradise and with the actions of the inmates of Paradise which they will do.’ Afterwards He rubbed his back with His left hand and took out a progeny from him and said: ‘I created these for Fire and with the actions of the inmates of Fire which they will do.'” Someone asked the Prophet, “What are then deeds for?” The Prophet (s.a.w.) replied, “When Allah creates a servant for Paradise, he makes him do deeds of the people of Paradise until he dies doing the deeds of the people of Paradise and He then puts him in Paradise on account of them (i.e. the deeds). And when Allah creates a servant for Fire, he makes him do deeds of the people of Fire until he dies doing the deeds of the people of Fire and He then puts him in Fire on account of them.” [Found in the collections of Imam Malik, Tirmidhi and Abu Da’ud etc.].

A similar Hadith can be found in Bukhari, Muslim and Ahmad: A man said, “O Messenger of Allah! Can the people of paradise be differentiated from the people of the fire (prior to the performance of their deeds)?” The Prophet (s.a.w.) replied, “Yes”. The man said, “Why then do people do deeds?” The Prophet (s.a.w.) replied, “Everyone will do the deeds for which he has been created or which have been made easy for him.” (Narrated ‘Imran Ibnu Husain (r.a.), Bukhari, Book 8, Volume 77, Hadith 595).

Sayyidna ‘Ali (r.a.) reported: We were in Baqi’ (Medina’s cemetery) attending a funeral when the Prophet (s.a.w.) came. As he sat, we also sat around him. He had a stick with him. He lowered his head and started to scrape the earth with the stick and then said, “There is none among you and no other person but has his place assigned either in paradise or in hell and has been fore-written to be either wretched or blessed.” A man said, “O Messenger of Allah! Do we then not depend on what is written and stop the deeds?” The Prophet (s.a.w.) replied, “He who is blessed will hasten to do the deeds of the blessed while he who is wretched will hasten towards the deeds of the wretched”. He also said, “Do your deeds, for everyone is put on ease. For the blessed deeds of the blessed will be made easy while for the wretched the deeds of the wretched will be made easy.” Then he recited: “So he who gives (in charity) and fears (God) And (in all sincerity) testifies to the best. We will indeed make smooth for him the path to Bliss.” (Surah Lail 92:5-7), (Sahih Muslim, Book 33, Hadith 6398).

Abu al-Aswad (r.a.) reported that ‘Imran b Husain (r.a.) asked him, “What is your view, what the people do today in the world, and strive for, is it something decreed for them or preordained for them or will their fate in the Hereafter be determined by the fact that their Prophets brought them teaching which they did not act upon?” I said, “Of course, it is something which is predetermined for them and preordained for them.” He (further) said, “Then, would it not be injustice (zulm)?” I felt greatly disturbed because of that, and said, “Everything is created by Allah and lies in His Power. He would not be questioned as to what He does, but they would be questioned;” thereupon he said to me, “May Allah have mercy upon you, I did not mean to ask you but for testing your intelligence.” Two men of the tribe of Muzainah came to the Prophet (s.a.w.) and said, “O Messenger of Allah, what is your opinion that the people do in the world and strive for, is something decreed for them; something preordained for them and will their fate in the hereafter be determined by the fact that their Prophets brought them teachings which they did not act upon, and thus they became deserving of punishment?” Thereupon, he said, “Of course, it happens as it is decreed by destiny and preordained for them, and this view is confirmed by this verse of the Book of Allah, the Exalted and Glorious: ‘Consider the soul and Him Who made it perfect, then breathed into it its sin and its piety’. [Surah Shams 91:8 mentioned in Sahih Muslim, Book 033, Number 6406].

“By the Soul, and the proportion and order given to it; And its enlightenment as to its wrong and its right.” (Surah Shams 91:7-8 (the original verse)].

In the same collection of Ahadith dealing with Qada’ and Qadar, Sayyidna ‘Umar (r.a.) on hearing what the Prophet (s.a.w.) had said concerning predestiny, responded by call upon Allah to hasten him towards goodness (paradise) but if it was destined to hell-fire, to change it. (Islamic Encyclopaedia)

This would indeed be a good approach to seeking Allah’s help to change one’s fitrah (created state) and one’s Qada’ and Qadar, replacing all bad aspects with submission and servitude to Him.

The example of Abu Lahab and Abu Jahal, both uncles of the Prophet (s.a.w.), clearly indicate that even our Prophet (s.a.w.) could not convince them of Islam. They in turn replied that had Muhammad not been their nephew, they would have followed him. There is no doubt that this situation was preordained. This view is reached after it had taken place. One cannot do so prior to it taking place. In life, one needs to be conscious and aware of preordainment because it forms the Sixth Article of Faith (Rukun Iman). The Prophet (s.a.w.) said that Adam (a.s.) got the better of Moses (a.s.) when he was accused of causing man’s downfall. Adam (a.s.) replied that it was the will of Allah. This was witnessed by the Prophet (s.a.w.) during me’raj (the ascension to the heavens).

Due to preordainment, Adam was forgiven of his sin. The act of eating the forbidden fruit was not premeditated. It was undertaken in a state of forgetfulness. It is important to note that Allah never abandoned Adam even though he had sinned. However, in the case of Iblis the outcome was different. He rejected forgiveness and instead sought permission to mislead those of mankind who were willing to follow him.

In the case of Iblis, Allah already knew what He would amount to. His created state (fitrah) of smokeless fire represents intellectual arrogance at its peak. He considered himself greater than Adam (a.s.). His argument with Allah was valid but he overlooked the fact that Allah had commanded submission to Adam (a.s.).

Seek refuge in Allah the traditional way by reciting:

or recite this Qur’anic verse: “And say, “My Lord, I seek refuge in You from the incitements of the devils, and I seek refuge in You, my Lord, lest they be present with me.” (Surah Mu’minun 23:97-98)

Iblis can never be reformed, a clear indication of the divine decree of Allah. In Hadith it is mentioned that when Musa (Moses) was going up the mountain to receive Allah’s commandments, Iblis came to him, asking him to speak to Allah concerning him. Musa (a.s.) did so and was told by Allah that all Iblis had to do was to go to the grave of Adam (a.s.) and make prostration. On being told this, he replied, “What! Never!” and went off he went in anger. It is a common occurrence to meet people of such nature.

There are no shortcuts in Islam. The only time such works is when you approach Satan or are approached by him. Any inspiration you receive that has no foundation in the Qur’an can be attributed to him. He is a master of deception and justification. He inspires you and you need to take refuge in Allah from him.

So how do you go about determining what is from Allah and what is from Satan? Any inspiration you receive from Allah deals with the lawful and any inspiration that incites you to evil and unlawfulness is from Satan. Your nafs (egoistic desires) are championed by Satan.  If you ever receive inspiration that guides you towards righteousness, it is goodness from Allah, but if it incites you towards evil or is manipulative and self-justified, you can be sure that it comes from Satan, because Satan never promotes righteousness. He is according to the Qur’an, an avowed enemy of humankind.

Ilmul Yaqeen, ‘Ainul Yaqeen and Haqqul Yaqeen

According to the Bible, when Jesus said, “I am the way, the truth and the life. No man comes to the Father except through me,” (John 14:6). What he meant was: As God’s Messenger, I represent His path, I am the way, the truth, and the life to come; there is no way you can attain it except through the path I have received from God. The Qur’an in turn speaks of the same concept: Say, [O Muhammad], “If you should love Allah, then follow me, Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful,” (Surah ‘Imran 3:31).

There are three stages or aspects of human development in Islam. It deals with Ilmul Yaqeen (the knowledge of certainty) and ‘Ainul Yaqeen (inner conviction) and Haqqul Yaqeen (reality of existence)

1. Ilmul Yaqeen and 2. ‘Ainul Yaqeen

The root word for Yaqeen ( يقين ) is Yaqana ( يقن ) meaning to be certain, to have certainty, to have firm conviction, to be convinced.  Certitude is something we all seek in relation to Allah. Ilmul Yaqeen and ‘Ainul Yaqeen represent the first and second degrees of conviction in Islam.

“Competition in [worldly] increase diverts you, until you visit the graves. (Of a certainty) you are going to know. Verily, surely, you are going to know. No! If you only knew with knowledge of certainty, you will surely see hellfire. Then you will surely see it with the eye of certainty. Then you will surely be asked that Day about pleasure.” (Surah Takathur 102:1-8).

“O you believe! Do not let your wealth and children divert you from the remembrance of Allah.” meaning that our wealth and children should be considered a blessing drawing us closer to Allah and not be a source of distraction which distances us from Him,” (Surah Munafiqun 63:9).

3. Haqqul Yaqeen (reality of existence)

The relationship between Allah and mankind is indeed very intimate. It has been narrated on the authority of ‘Umar b. al-Khattab (r.a.) who said: When it was the day on which the Battle of Badr was fought, the Messenger of Allah (s.a.w.) cast a glance at the infidels, and they were one thousand while his own Companions were three hundred and nineteen. The Holy Prophet (s.a.w.) turned (his face) towards the Qibla, then he stretched his hands and began his supplication to his Lord: “O Allah, accomplish for me that which You have promised to me. O Allah, bring about what You have promised to me. O Allah, if this small band of Muslims is destroyed. Thou will not be worshipped on this earth.” He continued his supplication to his Lord, stretching his hands, facing the Qibla, until his mantle slipped down from his shoulders. So, Abu Bakr came to him, picked up his mantle and put it on his shoulders. Then he embraced him from behind and said, “O Prophet of Allah, this prayer of yours to your Lord will suffice you, and He will fulfil for you that He has promised you.” So, Allah, the Glorious and Exalted, revealed (the Qur’anic verse): “When you appealed to your Lord for help, He responded to your call (saying): I will help you with one thousand angels coming in succession.” So, Allah helped him with angels.

At the level of Ilmul Yaqeen and in accordance with the Traditional approach, you will be told of the power of supplication, but at the level of Haqqul Yaqeen, the person involved is the Prophet (s.a.w.) and not some ordinary person. It is doubtful that if you try it in the current war in Syria, it will work. It will work if you are in the position Haqqul Yaqeen. This is the difference in approach and understanding between the Traditional approach and the Spiritual approach.

This understanding if further affirmed when Allah said: “And you did not kill them, but it was Allah who killed them. And you threw not, [O Muhammad], when you threw, but it was Allah who threw that He might test the believers with a good test. Indeed, Allah is Hearing and Knowing,” (Surah al-Anfal, 8:17)

At the time of victory, the over confident Muslims were speaking about their success as if they had earned in through their efforts. As a result of this attitude, this verse was revealed to create awareness that the prime mover is Allah Almighty.

At the Qur’anic level of Haqqul Yaqeen (reality as it really exists in Islam) produces the following:

1. Only Allah exists.
2. He is everywhere and in everything.
3. A part of Him is in us and we are a part of Him.
4. Nothing takes place without His consent.
5. There are two planes of reality: one deals with this world and the other with spiritual reality. An example of this can be viewed in the sin of Adam (a.s.) In a worldly sense, Adam had sinned but in terms of spiritual reality it was preordained. If you remain at the worldly level of reality, it deals with cause and effect, assumption, actions and responses based on intellect, but if you are at spiritual reality (Haqqul Yaqeen), it was preordained, predetermined, destined etc. The Prophet (s.a.w.) could not change Abu Lahab and Abu Jahal. They were destined to hell.
6. What you are is what you are. That is your created state (fitrah). Likewise, your Qada’ and Qadar has already been pre-programed or preordained.  The Ahadith I presented explain this clearly. You are left with just one option and that is to ask Allah every day to change your fitrah and your Qada’ and Qadar: to remove all the bad and evil therein and replace it with submission and servitude. The Prophet (s.a.w.) when acknowledging this reality has called upon us to keep doing good.
7. If you can understand reality as it stands through Haqqul Yaqeen, why not begin with Allah rather than on your intellect, intelligence, cunning, manipulative mind etc. Allah knows best and whatever He determines is right because it extends beyond your perception. Finally, plant the seed with His approval and blessings so that it will bring forth fruit that is sweet and not bitter or even bitter-sweet!
8. Every effort on your part, undertaken by you alone, will be rewarded, because the Prophet (s.a.w.) has said that all intentions are rewarded accordingly. If you do so on your own, what you will end up with what you want (maybe in part) with excess luggage that will bring you sorrow and regret.
9. Life is not yours to do what you want or like. It belongs to Allah. Likewise, life is about Him, not about you. You are nothing but a drop of water falling down to earth, striving and struggling to reach the ocean, to enjoy closeness to Allah.

Attaining Haqqul Yaqeen requires total conviction in Allah. It is of prime importance. If you do not possess firmness of faith, you will become a person who after turning to Allah over a valid and just request, possess uncertainty over it taking place. Do not be a person who says: “Alhamdulillah If it turns out well, and Allah knows best if it does not happen!”  In a certain context it denotes lack of total conviction in Allah. How come if you are invited for dinner by a person, you go without any doubts concerning it, but yet when Allah assures you of your success, you possess uncertainty over it becoming a reality?

From the Qur’an we have this example: We are told that whenever Zachariah (a.s.) went into the chamber of Mary, he found her with winter fruits in summer and summer fruits in winter. Seeing this he asked her, “From where did you get this?” She answered, “It is from Allah,” (Surah Ali ‘Imran 3:37). Just reflect upon this state of reliance in Allah. If you have children, raise them to ask Allah first and then to strive for success!

[Though these are stories not from Ahadith or the Qur’an, they do reflect character and firmness of faith and belief in Allah]:

Shaykh Abu Ni’ma Maslama as-Saruji is the epitome of Iman (faith).  It was his nature to treat guests with hospitality; strangers with dignity; paupers with sympathy; the weak with civility, and the wretched with mercy.  During his lifetime the town of Saruji was attacked by the enemies of Islam.  They killed, looted and took prisoners. The shaykh’s followers, on hearing that their retreat was about to be attacked, went to their shaykh and said, “O our master, the enemy has come.”  He replied, “Be patient!”   They kept repeating the warning until the distance between them and the enemy was no more than a stone’s throw.  Only then did the shaykh step outside. With a wave of his noble hand, he ordered the enemy to retreat.  Their horses promptly carried them away with such compelling force that they could not reverse their stampede, however hard they tried.  Fatal casualties were many indeed among both the cavalrymen and their horses.  Their formations were scattered, and they reached the town walls in terrible shape. They then dismounted and acted in keeping with chivalry, turning their faces to the Muslim retreat.  Later, they sent an envoy to the shaykh, apologising and begging his forgiveness.  The shaykh replied, “Tell them (your leaders), He will send you the answer you deserve for what you have done tomorrow morning, if He so wills.” The enemy were thus left wondering what the answer might be.  It came to them early the next morning, when the army of the Muslims arrived on the scene, root them out and utterly annihilated them.  [ref: Neckless of Gems, Shaikh Muhammad Ibnu Yahya at-Tadifi]; Pearl 65: What Faith Can Do For You. Mokhtar Stork]

Dhul-Nun the Egyptian saint says, “Once I embarked in a ship voyaging from Egypt to Jeddah. Among the passengers was a youth wearing a patched frock. I was eager to be his companion, but he inspired me with such awe that I did not venture to address him, for his spiritual state was very exalted and he was constantly engaged in devotion. One day a certain man lost a purse of jewels, and suspicion fell on this youth. They were about to maltreat him, but I said, “Let me question him courteously.”  I told him that he was suspected of theft and that I had saved him from maltreatment. ‘And now,’ I said, ‘What is to be done?’’ He looked towards Heaven and spoke a few words. The fishes came to the surface of the sea, each with a jewel in its mouth. He took a jewel and gave it to his accuser. He then set his foot on the water and walked away. Thereupon, the real thief dropped the purse, and the people in the ship repented,” [Kashful Mahjub].

Abu Hamza al-Khurasani was firmly grounded in trusting in Allah (tawakkul). One day he fell into a pit. After three days had passed a party of travellers approached. Abu Hamza said to himself, “I will call out to them.” Then he said, “No; it is not good that I seek aid from anyone except Allah, and I shall be complaining of Allah if I tell them that my Allah has cast me into a pit and implore them to rescue me.” When they came up and saw an open pit in the middle of the road, they said, “For the sake of obtaining Divine recompense (thawab) we must cover this pit lest anyone should fall into it.” Abu Hamza said, “I became deeply agitated and abandoned hope of life. After they blocked the mouth of the pit and departed, I prayed to Allah and resigned myself to die, and hoped no more of mankind. When night fell, I heard a movement at the top of the pit. I looked attentively. The mouth of the pit was open, and I saw a huge animal like a dragon, which let down its tail. I knew that Allah had sent it and that I should be saved in this way. I took hold of its tail and it dragged me out. A heavenly voice cried to me, ‘This is an excellent escape of yours, O Abu Hamza! We have saved you from death by means of a death.” (Kashful Mahjub). When you examine this story, it reveals the level of perception of faith the individual possessed. To know whether the Sultan is in his palace, all you need to do is look at his flagpole. Therefore, anecdotes such as these indicate a level of wisdom and understanding attained not through blind following.

Allah’s knowledge is that by which He knows all things existent and non-existent. He does not share it with Man. This knowledge is not capable of division nor separable from Himself. The proof of it lies in the disposition of His actions, since action demands knowledge in the agent as an indispensable condition. The Divine knowledge penetrates what is hidden and comprehends what is manifest. It behoves the seeker to contemplate Allah in every act, knowing that Allah sees him and all that he does, (Kashful Mahjub).

It is said that you should spend your time looking at your rotten self instead of wasting your time seeking the faults of others. Wisdom and understanding (Hikmah, Taufiq and Hidayah) cannot be purchased or acquired through education. It is bestowed upon you by Allah. Moses (a.s.) acquired it from Khidir (a.s.). Life is about turning to Him for forgiveness, mercy, kindness and love and affection. No one can survive without His mercy. There is a Hadith to this effect which says that your entry into paradise is not the result of your deeds but out of His mercy. We strive to do our best within our means. If you have been turning to Allah for help only without self-examination and self-improvement, you are wasting your time because Allah will not grant you what you desire and should He do so, it will be as He deems fit. And if He did grant you your desire because of your persistence, you could receive it along with sorrow and sadness.

There are two obligations that one should adopt. One is to yourself and the other towards others. If you refrain from sin and seek the path of salvation, you have fulfilled your obligation towards yourself, and if you make others secure from wickedness and do not wish to injure them, you have fulfilled your obligations towards them. Endeavour that no evil may befall you or others from you: then occupy yourself with fulfilling your obligations to Allah. Do not adopt the corrupt approach, where you think you can get away with wickedness by supplicating for forgiveness or by turning up at the Ka’bah, it does not work like that: Do you think that Allah is an idiot?

There are no shortcuts in life. There are no quick-fixes in life. Visiting your local bomoh (Sharman), merely postpones the divine decree of Allah. It will return with greater vengeance. There is no such thing as good luck or bad luck. Everything is preordained, ordained or destined with a purpose. Ultimately, one’s destination is either to heaven or hell. Only Allah knows the outcome. In the meantime, abide by the Prophet’s advice: continue doing good.

Submission and Surrender in Preference to Complaining

Most people in general turn to Allah when faced with difficulties. It is a natural response. Often by that time, the divine decree of Allah has set into motion. Allah says: “And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So, let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided,” (Surah Baqarah 2:186)

What is significant here? For every supplication to be granted by Allah, one has to qualify for it by being obedient to Allah’s commands. In reality, it deals with the degree and level of submission to Allah Almighty.

When a person in difficulty complains to Allah or turns to Him seeking His help and assistance, that person in reality (Haqqul Yaqeen) has not submitted to the divine will of Allah. Allah hears (Allahu Samiun), Allah Sees (Allahu Basirun) and Allah Knows (Allahu ‘Alimun). As such, Allah is aware of his situation because He is the one who created it! Therefore, it is a waste of time to turn to Allah over that which He himself placed upon you. The logical approach would be to seek His forgiveness, His mercy, His kindness, love and affection: and then ask Him to please out of His mercy, release you from His decree and to replace it with a good one!

Look at this example: Ja`far relates that he went to Junayd of Bagdad and found him suffering from a fever. “O Master,” he cried, “Tell Allah in order that He may restore you to health.” Junayd said, “Last night I was about to tell Him, but a voice whispered in my heart, ‘Your body belongs to Me: I keep it well or ill, as I please. Who are you, that you should interfere with My property.’” (Kashful Mahjub).

Of course, there is nothing wrong in supplicating Allah when one is ill. We all do it naturally. That is the way we have been taught to do so traditionally. But have you paused for a moment to reflect upon it? For example, if you died from COVID, was it due to old age and ill health, or maybe it was your refusal to wear a mask and observe social distancing? Having reached the point of death, do you think that because you asked, you must be heard and helped by Allah? Well, there are many aspects and considerations to view but the reality remains the same: Nothing takes place without the consent of Allah and He knows best!

It is Allah that opens and seals the hearts of men (Surah Zummar 39:23; Surah Baqarah 2:6): therefore, He alone is able to guide them. Everything except Him is a cause or a means, and causes and means cannot possibly indicate the right way without the favour of the Causer.

“Reflection is the lamp of the heart. If it departs, the heart will have no light.” (Imam al-Haddad).

“You are not a drop in the ocean, you are the entire ocean.” (Jalaluddin ar-Rumi)

“If you find Me (Allah) not within you, you will never find Me. For I have been with you, from the beginning of Me.” (Jalaluddin ar-Rumi)

In concluding, one can say that the above approach based on Ilmul Yaqeen, ‘Ainul Yaqeen and Haqqul Yaqeen is valid and meaningful, because it presents to us an approach to life that views existence in line with reality at various levels as perceived by Allah. May Allah forgive me if I have errored in this presentation. Only He knows best. THE END.

Abbreviations

(s.a.w.) stands for: (peace and blessing be upon him)

(r.a): may Allah be pleased with him. (“Radhi Allahu ‘anhu”)

(a.s.): blessings be upon him. (“Alaihis Salaam”)