Pondering The Presence Of God In Our Lives

 Recently I delivered a khutbah (Friday prayer sermon) in which the focus was the powerful, yet controversial Qur'anic verses which reads "To God belongs the East and the West, therefore, where ever you turn, you encounter the face of God. Indeed, God is the Expansive, the Knowledgeable." 

 

 

The context of this ayah addresses the human tendency to create categorizing, labeling, and that such labeling has no impact on the Divine Being (Allah, Subhaanahu wa ta'alaa). He is not limited by the limitations we create. He is not "Our God" to the exclusion of others. The guidance of Allah can be encountered by any, regardless of their location, background or (artificial) label.(#.1)

 

While this article largely ignores the theological discussion surrounding the verse in question(#2) , studying this verse has prompted me to ponder upon the presence of Allah in my own life, and-likewise- I invite our readers to think about the same question.

 

Some people, in particular Prophets of the past, and present day saints, have encounters that impact both themselves and those around them(#3) . Due to the presence of such accounts in scriptures, this is what a goodly number of religious people desire to experience, and are left wondering if God truly cares, when such miracles have not happened. 

 

Others think of God as the miracle worker. In the USA there are a number of Television preachers who solicit donations from viewers, promising a heavy payout, selling an illusion to desperate (and usually poor) people. 

 

Allah can be truly experienced, as the above ayah mentions. His presence is in his replacing one situation with a better situation, with His turning grief into joy,  His placing a mind and a conscious in us, in saving us from the accident, in His putting the right answers in your mind when they had been absent beforehand. His presence is known when we look at a beautiful sunrise, a full moon in a clear night, even in pets who show affection to us.

His presence is in the loved ones around us, in the prayers we offer, the supplications we make, and in the words of remembrance of Him that we recite.(#4)

A "miracle" can happen, however that is not the point. "Miracles" can likewise emerge from tricks, gadgets we are unaware of, and even from demonic forces!(#5)

The presence of God -when truly experienced- should give us strength, drive, determination, a moral compass, emotional and spiritual maturity. 

It is not an overnight experience, but it can happen. And we can benefit from it.

May we all be able to experience God.

Endnotes

(1) The ayah under discussion is 2:115, but for context I would suggest vv.105-120. 

(2) The controversy, particularly in the modern period, revolves around the term "face of God" (Wajh Allah). Some Muslim groups have chosen to be open to a literal reading of that expression, but with the caveat that while it is real, its nature is unknown to us. Quranic expressions such as "His Throne" "the hand of Allah", and the like have received similar treatment. However, it has been almost universally understood that these expressions are metaphorical in nature, and need not be viewed with a literal interpretation. I understand the term "face of Allah" to refer to His presence, and this is the view expressed by the majority of commentators. This controversy cannot be adequately addressed in an end note, however on related topic, see our reflections on the throne verse http://shamsuddinwaheed.blogspot.com/2008/01/divine-throne-examination-of-ayatul.html

 

(3)  The term "saints" can admittedly be problematic for Muslim readers. The word 'Awliyaa" (singular Wali) is typically translated as "saints" or "allies (of God)" does not quite have the same religious/cultural  implications  as the term "saint" in Catholicism. Nor do we limit the possibility of God's direct interaction to saints. An important Quranic reference to examine on the subject of God's direct communication with humans can be found in Q 42:51. 

(4) See Q 2:185, which shows that even a verbal affirmation of the Divine is sufficient to generate a real presence of Allah.

 

(5) The Qur'an repeatedly states that "miracles" ( as popularly understood) do not constitute a strong evidence at all. Indeed, it presents itself as a text with rational arguments and evidences of its claims.

 

 

On the Wings of Angels: Reflections on Hadeeth Jibril

The following is a link to our March 2020 Hadeeth session, in which the famed narration known as "Hadeeth Jibril" is explored. The topics of Islam, Imaan (confidence), Ihsaan and the hour is explored.

There is also a robust Q and A.


On the Wings of Angels March 2020

On the wings of Angels: Reflections on the Hadeeth of Jibreel

[Note: The following is an edited version of the lecture given in the Spirituality session at the Toledo Masjid.]

We are looking at one of the most important narrations in the Islamic tradition. Most of us know this Hadeeth already, and even if  we don't, the contents are so well known out of necessity anyways. As an obvious example, if we ask any Muslim "What are the five pillars?" he will automatically begin reciting them, without knowing this hadeeth!

This hadeeth has two versions. There are minor and major differences, but the substance is the same. [Ft.#1]. In our discussion, we will make use of both versions. This is also an important exercise because we often remember one version of a text, and think a mistake has been made when we hear another version with slightly different wordings being quoted by a speaker.[ft.#2]

A man comes to the Prophet and asks about four things. The man was a stranger, unknown to the locals, yet, the normal signs of travel were absent! We begin where the man began. [1] "What is Islam?"  [2] "What is Imaan?". So we find a difference between Islam and Imaan! 

The Qur'an is very clear on this. We are told:

 قَالَتِ الْأَعْرَابُ آمَنَّا
The Bedouins  say "We have Imaan."

They would tell the Prophet [Sall Allahu 'alayhi wa sallam] this. So Allah Almighty tells his Prophet to respond.

قُل لَّمْ تُؤْمِنُوا وَلَكِن قُولُوا أَسْلَمْنَا
Say: Don't proclaim Imaan, rather, say "We have submitted" [i.e. we are Muslims]

Submission, in our hadeeth here, is defined as the five pillars, all of which involve action. Even the first one, it's a verbal action, to proclaim one's acceptance of being One God worthy of worship and that Muhammad was God's messenger [Ft.#3]

The Bedouins are highlighted because they lived away from town, further away from personal interactions with the Prophet, so the development of real Imaan would be limited. In addition, they were seen as a people who were rough and dangerous. The Qur'an itself mentions, about the same people, the following:

لأَعْرَابُ أَشَدُّ كُفْرًا وَنِفَاقًا وَأَجْدَرُ أَلاَّ يَعْلَمُواْ حُدُودَ مَا أَنزَلَ اللّهُ عَلَى رَسُولِهِ وَاللّهُ عَلِيمٌ حَكِيمٌ (9:97)

The Bedouins are the most virulent in Kufr and Hypocricy, most likely to be unaware of the limits that Allah has sent upon his Messenger.

Islam is the first step, defining Imaan


Being a 'Muslim' [one who does 'Islam'] is only the first step. Many texts within both the Qur'an and Hadeeth literature show this.

"Islam" leads to Imaan.  Imaan is that which one is confident or secure about. The Prophet here mentions that it is having Imaan in God, His angels, meeting with him, his messengers, and having Imaan in the resurrection.

Once that confidence is planted in the core of the heart, that transforms the Muslim to a Mu'min!

Your Islam brings you to Imaan. That cultivation brings Allah to mind. So Islam is the first step, Imaan is the second step. Notice that the Qur'an says

إِنَّ الصَّلاَةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا
Verily, Prayer is mandated on those with Imaan at prescribed moments in time.[Q 4:103]

It doesn't say "for the Muslims". It says "for those with Imaan." So the Mu'min goes to pray when it is time. The Mu'min sees the universe as a testimony to the Divine authority. It may be worth reading the Soorah Al-Mu'minoon [Chapter 23] for a detailed description of those with Imaan as well as their responsibilities.

In addition, let us recall the Prophet's statement "None of you have Imaan until [Hattaaa] you love for your brother what you love for yourself."

[3] "What is Ihsaan?"

The Prophet's profound reply is the apex of this Hadeeth:

To worship Allah as though you seem him.

That development- to reach the state of Ihsaan, is the apex. The person who reaches Ihsaan is called a Muhsin.

إِنَّ اللّهَ يُحِبُّ الْمُحْسِنِينَ

Verily, Allah loves those who have/do Ihsaan. [Q 2:195 and 5:13]

[4] "Inform me about the hour [As-Saa'ah]!"

When this query was posed, the Prophet says "the one questioned about it doesn't know any better than the questioner."

The man replies "Then [at least ] tell me about its signs."

The Prophet is unlike the other messengers in one respect. He is the final Prophet. No other Prophets or scriptures will come, so part of his job was to deliver some indicators  of the Saa-'ah.

"The servant woman [amat] will give birth to her master, when you see barefoot, naked shepherds competing in building tall buildings."

Another version of this statement reads "You will see deaf, dumb, blind, barefoot shepherds competing in building as if they are kings."  [Ft.#4]

These- and similar Ahadeeth- have been variously interpreted throughout the ages, but we can understand the Prophet's statement here to speak on social upheaval.  Every time it occurs, when things are turning upside down, be on the lookout that judgement can be near.

With regards to the "Hour", the scholars have coined some interesting phrases. " Saa'ah al Kubraa" or the "Great hour" refers, in their terminology, to the actual day of judgement, the final day. The moment when all humans will have a public accounting.  saa'ah as Sughraa, or the "Small hour", refers to our own death!

So we can look at this hadeeth in both ways. Even looking at today's world, we can identify these indicators in our midst now, so we should be on the lookout for the GREAT HOUR!

We see the social order completely turned upside down. We live in a time when children can totally break away from their parents and vice versa, even murder each other, and it's seen as a regular occurrence.

Saheeh Al-Bukhari and Muslim both report that the Messenger of Allah [peace be upon him] said, about the final age:

Time will become short, and Fitan [trials] will become prevalent, as well as much slaughter.

This seems to describe our time very accurately!

"Barefoot, naked sheperds competing in building tall buildings" is -likewise- a perfect description of the Persian Gulf societies. Only a generation or so ago, they were goat-herders and the like, now- their societies are flush with cash.


Hadeeth Jibreel has combined four issues, like the four wheels on a car. All four are required to move from place to place, station to station. So while it does discuss theology, it also discusses action and- most importantly- consciousness!


There has been [and continues to be] people of knowledge, but no faith. People of faith, but no practice. People of form and ritual, but no substance. This Hadeeth of the Prophet tells us for the need for faith, understanding, striving to always to do better [the dictionary meaning of Ihsaan] and awareness that the hour, either the great one that will affect all mankind, or the small one that affects us as individuals, can come at any time.


These are heavenly lessons. To get them is to fly on the wings of the angels. Thus, it is apt that Jibreel, the angel of revelation, is the one who teaches this directly to the Muslim community.


Footnotes

[1] Al-Bukhari's text has the narrator as Abu Hurayrah, whereas Muslim has 'Umar ibn Al-Khattab.  Muslim has the sequence as "Islam, Imaan, Ihsaan, and Saa'ah" whereas Al-Bukhari has Imaan coming first. Also, "Meeting with him" is missing from Muslim, which, instead, has, as part of Imaan "to believe in destiny, both good and bad". Muslim's narration has a physical description of the stranger [ "White clothes, no signs of travel, excessively black hair"] identified as Gabriel, whereas Al-Bukhari has no description given.

[2] This writer quoted a hadeeth from Saheeh Muslim which reports the Prophet as saying "The hand of God is over the community" [Yadullaahi 'alal Jamaa-'ah] in a speech and was told this was incorrect, as the questioner only knew the version which says "The hand of God is WITH the community" [Yadullaaahi Maa'al Jamaa-'ah]. Both carry the same import, but it's important to recognize that there are differences in the narrations, due to a number of factors-including human error and such. These have all been recorded within the literature of the traditions.

[3] The five pillars are mentioned in this hadeeth, as well as other narrations. The pillars are recognizing the Oneness of God and the Messengership of Muhammad, Prayer, Charity, fasting in  Ramadan and the pilgrimage to Makkah.

[4] This narration is cited by Al-Hanbali, Ibn Rajab [ b.1335], in Jaami'ul 'Uloom wal Hikam.

What is Imaan? Focusing on Allah and His Angels

[Note: This is an edited version of our recent  Friday Khutbah that focused on the "Hadeeth Jibreel". We have omitted here the opening Hamd, much of the Arabic originally given,  as well as the division of the Khutbah into two sections.]

يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ

هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ

One of the best qualities of the Prophet Muhammad [Sall Allahu 'alayhi wa sallam] was his ability to see the needs or true questions of people and address them. There are many Ahadeeth which demonstrate this, in that the Prophet would be answer similiar questions in a slightly different fashion. Even within the differences, a common thread can still be found. 

We have a rather long hadeeth, itself having two different versions, which tells us a man came to the Prophet. This man was a stranger, unknown to the locals, yet he did not have the disheveled look of a traveler. 

The man asked four questions, but our focus today is the question "What is Imaan?" [Maa Al Imaan?] . The Prophet responds " Imaan is to have Imaan in God, his angels, meeting with him [Wa Liqaaa-ihi], his messengers, and to have Imaan in resurrection"

Imaan involves a surety within the heart! While it is tempting to think of the Prophet's statement as simply a theological formula, in fact much more is given here. To have confidence, not in governments, websites, politicians or the stock market, but rather, in Allah and Allah's angels! To know that Allah is real, that he sees and knows all, and that he his will is executed in the creation through the agency of his angels. So Imaan begings with Allah and the angels. 

 خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ إِنَّ فِي ذَلِكَ لَآيَةً لِّلْمُؤْمِنِينَ
"Allah created the universe with purpose, surely in that [exists] signs for those with Imaan." [Q 29:44]

Understanding that and basing one's life on that makes you an upholder of Imaan, or a Mu'min. 

Thus, the Prophet [Peace and blessings of God be upon him] said:

"None of you have Imaan, till he loves for his brother what he loves for himself."

His son in law, 'Ali Ibn Abi Taalib, Radee Allahu 'Anhu, is reported to have instructed a governor to be fair with those under his administration

"Because they are of two kinds, a brother in religion, or similar to you in [God's] creation" {Nahjal Balaaghah letter 54}

So the Mu'min is to remove animosities, jealousies, etc from his heart. If you love happiness and security for yourself and your family, you are to love the same for your brother- both your religious brothers as well as  your brothers in the wider human community.This is Imaan manifested. 

If Imaan was truly manifested, as given in the Prophet's many statements and the statement of 'Ali, the world's problems would disappear and universal peace and justice would be prevalent.

The teachings of the Prophet are comprehensive. They are to be firmly planted in the heart and shown in public via personal transformation and a character of enlightenment. 

Who was the stranger? A surprising lesson

Both narrations say it was a stranger who asked the Prophet these questions. The Prophet answered the questions, and the man would reply "You have spoken truthfully" [Sadaqta]. The companions found this odd. After all, the Messenger of Allah-Sall Allahu 'alayhi wa sallam- does not need this man's validation. The man departs, and the Prophet informs the audience that this was in fact the Angel Gabriel, "who has come to teach you your religion". There is a lesson here. Angels can still come, and they can do so in human form.

So that is something to be conscious about. Prophets don't come anymore, neither do scriptures [See Q 33:40]. Yet, angels can come, to teach us lessons by the permission of God. So do treat people well, be open minded and-more importantly-have an open heart- a heart ready to be guided by Allah ['Azza wa Jall]. After all, Divine help and guidance can come from unexpected quarters.