Balancing Religious Judgement

 Religion is often an integral part of one's identity, particularly cultural. While it certainly has its expressions of theological truth claims, it also undoubtedly gives a sense of security, familiarity and value to its adherents. Thus, weddings, funerals, and a host of other activities, even within an otherwise secular setting, occur within a religious framework.

Rodney Stark, a prolific writer and professor of the social sciences at Baylor University,  shares the following observation in his book DISCOVERING GOD: THE ORIGINS OF THE GREAT RELIGIONS AND THE EVOLUTION OF BELIEF 

Religion consists of explanations of existence (or ultimate meaning) based on supernatural assumptions and including statements about the nature of the supernatural, which may specify methods or procedures for exchanging with the supernatural.

(Pg 46, New York: Harper One 2007).

While Stark's assertion cannot be disputed wholly, the above quote does not take into consideration the impact of religion on the other areas such as those highlighted in the opening words of this article. Indeed, it is often the familiar background that we not only find comfort in, but also create the foundation by which we make our judgement. Another angle that cannot be ignored is that of emotion. 

The judging of a religious truth based on emotion or an inexplicable experience (itself an example of emotions at play)  is something that I have noticed in recent years, and the issue hit home when, during a recent interview with a Christian YouTube  channel, I was asked if I would change my religion (I.e. convert to Christianity) if Jesus was to come to me. This question has at its roots a miraculous  experience, a dream, a vision, an unusual experience that would be so strong   that it would supersede all of my reasoning abilities and just accept. Perhaps an even stronger word would be seduction, in which the person being the object of it throws all other considerations to the wind,  embracing the passion, excitement and feelings of the moment. 

An Islamic explanation  of miracles. emotions &  the ultimate judgement on the fundamentals of truth claims

The Qur'an undoubtedly speaks of events that can be seen as examples of miracles. Abraham (Ibrahim, 'alayhis salaam) is said to have been placed in a fire, only for Allah to make it "cool" and "a safety" (Q 21:68-70). Moses is given the ability to divide the Red Sea, allowing his followers to cross and thus avoid the enemy army in pursuit (Q 26:63-68), and Jesus himself is clearly depicted as having been born of the Virgin Mary ( Q 19:21. et.al). 

While the above-mentioned events can have different interpretations of them,  regardless of the actual meaning of these texts, these events are more or less relevant to the immediate audiences of their place and time. In other words, we were not physically present at these events, we know of them only through scripture! 

Scripture itself-while telling us of some events in the lives of the personalities it presents- has also told us that "miracles" and emotional events should not be the primary reason to judge the veracity of any claim. The Qur'an is critical of those who neither use reasoning nor their physical senses to make good judgement, they are classed as being "even more astray" than cattle ( Q 7:179).  Similarly, the Qur'an says such people are the worst in God's sight because they refuse to engage their intellect  ( 8:22). The Qur'an itself says repeatedly that it has been sent so "that perhaps you will use your intellect" (La'allakum Ta'qiloon 12:1, et.al).

In other words, miracles and emotional events should not form the basis of our conclusions. The Muslims are asked by missionaries of other faiths to look at these extraordinary  events  and actually abandon reason and logic. I have had numerous conversations with people who admit that Islam is rational, logical and reasonable, yet it is emotion that they call us towards. The irony in this is that for our Christian friends, a text in the New Testament has Jesus express strong criticism of the notion that miracles and the like deliver ultimate evidence of the veracity of religious claims

Many will say to me in that day Lord, Lord, have we not prophesied in thy name? And in thy name cast out devils? and in thy name name done many wonderful works? And then I will profess unto them, I never knew you; depart from me, ye that work iniquity." ( Matthew 7:22-23, KJV).

Islam, in its social manifestation and theological content, has logic, wisdom and benefit to those who are willing to embrace it. The Qur'an itself tells us that religion is specifically for God ( Q 39:3). Meaning, the primary focus is on understanding the reality of God and His guidance for the world.  Authentic Islam will never be useless for its adherents, it will always be a source of strength and stability. It is the summary of the teachings of all the Prophets, and a clarification on issues of confusion. 

Let us benefit from Islam, use our intellect, and not surrender to random emotions or trends. Indeed, one of its blessings is that it does not advocate giving up one's cultural or family identity. It embraces diversity as a healthy fixture to human life. 

Musa and Khidr: a brief reply to controversy

 

Our brothers and sisters in faith,

As salaamu 'alaikum wa rahmatullahi wa barakaatuh.  This post is meant to briefly address misunderstandings which have emerged as a result of comments I made during the Jumu'ah Khutbah two days ago in Las Vegas, Nevada.

On the outset, I would like to say that I am like any other human being. I welcome discussion and questions, so as long as they are posed with decorum (adab). Moreover, I am able to make mistakes in speech, choice of words, and even conclusions, just like anyone else. It is for this reason that Muslims always have within our speeches the expression "God knows best" (Allahu A'lam), particularly when exploring scriptural texts.

With that said, it is important to say, as a matter of personal faith, that I am a believer in the Qur'an. I am 100% convinced that it is from God!  I have no doubt that its contents are conveyed by Allah, that it is preserved and intact, from the time of revelation till now. The more information I encounter in life only reinforces this conviction. 

إِنَّمَا ٱلْمُؤْمِنُونَ ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ ءَايَـٰتُهُۥ زَادَتْهُمْ إِيمَـٰنًۭا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ

" Verily, believers are only those when Allah is mentioned, their hearts are moved. And when His signs (i.e. Quranic verses) are related to them, it increases them in faith (imaanan), and upon their Sustainer they have reliance" ( Q 8:2)

During the khutbah, I mentioned in passing that I am more inclined to take the account of Moses (Prophet Musa, 'alayhis salaam) encounter with the mysterious teacher known as Khidr (a name meaning "greenish", an allusion to fresh, healthy knowledge) in metaphorical terms. 

Let me clarify, metaphor does not equate fiction nor something fake. In this context, the intended meaning of my words is that there are important lessons that are being delivered to the readers by means of the account, some of which were highlighted within the khutbah itself. 

 

While it is acknowledged by all hands that symbolic terminology exists within the texts of the Qur'an and Sunnah, disagreements naturally arise as to which texts fall under the category of clear and which are open to interpretation. The Qur'an itself speaks on this " He it is who sent down upon you (O Muhammad) The scripture, of it are verses of decisive character (Aayaatun Muhkamaat) , they are the foundational for the scripture (ummul Kitaab), and others are flexible in understanding (mutashaabihaat)...and none knows its (ultimate) explanation (Ta'weel) except Allah and those grounded in knowledge (war raasikhoona fil 'ilm): They assert "We believe in it, all of it is from Our Lord's presence" and none grasp (all of) this except those of understanding " ( Q 3:7)

ہُوَ الَّذِیۡۤ اَنۡزَلَ عَلَیۡکَ الۡکِتٰبَ مِنۡہُ اٰیٰتٌ مُّحۡکَمٰتٌ ہُنَّ اُمُّ الۡکِتٰبِ وَاُخَرُ مُتَشٰبِہٰتٌ ؕ فَاَمَّا الَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ زَیۡغٌ فَیَتَّبِعُوۡنَ مَا تَشَابَہَ مِنۡہُ ابۡتِغَآءَ الۡفِتۡنَۃِ وَابۡتِغَآءَ تَاۡوِیۡلِہٖ ۚ؃ وَمَا یَعۡلَمُ تَاۡوِیۡلَہٗۤ اِلَّا اللّٰہُ ۘؔ وَالرّٰسِخُوۡنَ فِی الۡعِلۡمِ یَقُوۡلُوۡنَ اٰمَنَّا بِہٖ ۙ کُلٌّ مِّنۡ عِنۡدِ رَبِّنَا ۚ وَمَا یَذَّکَّرُ اِلَّاۤ اُولُوا الۡاَلۡبَابِ ﴿۸

The goal of Divine revelation is to give us direction, a firm foundation in both religious and worldly senses. It employs both direct and subtle means to accomplish this, and similarly delivers guidelines which are easily recognized. 

Is there any precedent for symbolic interpretations of Moses and Khidr account among Ahlus Sunnah wal jamaa'ah?

The account only appears in Soorat al Kahf, a text which reports in the hadeeth literature assert provides protection from false messianic figure (Al Maseeh id Dajjal) as well as a light from week to week (the latter being the source for the practice of reading it on Fridays). Thus, it has a theological, practical and phycological importance. 

While a number of thinkers and scholars within the Islamic community have, throughout the centuries, opined rather interesting allegorical interpretations, the outstanding voices within Ahlus Sunnah that shared this include figures such as Naasirudeen Al Baydawi (d. 1319 c.e.). His famous Quranic exegesis, Anwaar at tanzeel wa Asraar at-ta'weel, better known as Tasfeer Al Baydawi,  in speaking on the text which introduces the account, writes "It is said that the two oceans are Moses and Khidr, Moses was ocean of outer knowledge (ilm udh dhaahir) and Khidr was knowledge of the inner ('ilmul Baatin)." ( Tafseer Al Baydawi, vol. 3, pg. 287, Beirut, Lebanon, Mu'assat Tareeekhul 'Arabi edition).

Zamakhshari, (d. 1143) in his famed commentary (Al Kashshaaf) has said similar words. " Some of the commentaries assert "Verily, the two oceans are Moses and Khidr, for the two of them were certainly two oceans of knowledge (li-annahumaa kaanaa bahrayni fil 'ilm). (Al Kashshaaf, vol.1, pg 537, Beirut, Darul Kitaab al Arabi edition).  Remember that in the account, Moses, peace be upon him, had made a vow to travel to the junction of the two oceans. There, he meets Khidr, and the above exegetes have shared how they themselves embody those oceans, i.e., two types of knowledge, an allegorical image.

It is worth noting that the term "metaphor" is found within the Soorah itself, (32, 45, and 54). In 18:54, it tells us that the Qur'an employs "every (type of) metaphor" (kulli mathalin) to benefit people.

There is acceptable divergence allowed in hermeneutics, this is part of spiritual and intellectual growth. Nonetheless, I pray that this brief post allows that the confusion has been cleared up, wa billaahit Tawfeeq. 

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.

 

 

THE PATH OF THE PROPHETS: TIMELESS GUIDANCE

( Note: The following is an edited version of our Salaat al Jumu'ah Khutbah delivered 1/4/19 at Masjid Ibrahim, Las Vegas, Nevada. The opening Hamd, as well as the expressions of peace for the Messengers of God, have been omitted here.)

The Path as described by the Qur'an

لَہٗ مَقَالِیۡدُ السَّمٰوٰتِ وَ الۡاَرۡضِ ۚ یَبۡسُطُ الرِّزۡقَ لِمَنۡ یَّشَآءُ وَ یَقۡدِرُ ؕ اِنَّہٗ بِکُلِّ شَیۡءٍ عَلِیۡمٌ
 شَرَعَ لَکُمۡ مِّنَ الدِّیۡنِ مَا وَصّٰی بِہٖ نُوۡحًا وَّ الَّذِیۡۤ اَوۡحَیۡنَاۤ اِلَیۡکَ وَ مَا وَصَّیۡنَا بِہٖۤ اِبۡرٰہِیۡمَ وَ مُوۡسٰی وَ عِیۡسٰۤی اَنۡ اَقِیۡمُوا الدِّیۡنَ وَ لَا تَتَفَرَّقُوۡا فِیۡہِ ؕ


In the Tafseer field, there is a principal known as Tasfeer ul Qur'an bil Qur'an, meaning that the Qur'an is best explained or understood by referencing other places within the Qur'an. Often, this practically means studying the context in which a particular verse or assertion is placed, rather than developing a stand-alone understanding based on a single text. Here, we have a beautiful example of this principal.

" To Him ( i.e. Allah) belongs the keys of the heavens and the Earth. He widens provision to whom He wills, and limits ( as well). Indeed, He is the One knowing all things." ( Q 42:12)

In other words, God is the "owner" of the universe, and as the one who possesses the keys, to open and close doors, Allah does that for whom He wills, in accordance to His plan and wisdom, according to his own schedule. Other texts to recall in these regards include Ayatul Kursiyy (ft.1) and Ayah An-Noor(ft.2).

Next, we are told " He ( Allah) has made you ( O followers of Muhammad) traverse on the same path, in terms of deen (Shara'a lakum min ad deen) which We (Allah) enjoined on Noah, which has been sent to you (O Muhammad), and what has been enjoined on Abraham, Moses and Jesus-establish deen, and do not place division therein.." ( Q 42:13).

These verses are to be read together, as they clearly indicate that Allah opened the doors of spiritual provision to the followers of Prophet Muhammad, the same doors He (soobhaanahu wa ta'alaa) opened for four other prophets.

These four prophets are all associated with safety on some level. Noah and his ark, Abraham's teachings, which-when followed, "save" a person from idolatry, Moses, who led his followers away from the tyranny of Pharaoh, and Jesus, who was leading people away from the traps of anger and self-deception.

To be on that path, the path of maximum benefit and safety, is truly a blessing This is why we should be consistent in  proclaiming praise to Allah for the blessing of Islam (Alhamdulillaahi 'ala Ni'matil Islaam).


The operative word is "path". On this path, there are people ahead of us and people behind us. In this ayah, Allah says to "establish deen, and don't create division therein" (Aqeemud-deen, wa Laa Tatafarraqoo feeh.). 

"Establish" means to build, and building takes patience, intelligence and planning.  It takes team work as well, to establish firmly deen, be it in personal or communal application.

In whatever stage of the journey we are on, we should help each other and remember that it takes patience, commitment, and planning. So have the Niyyah to build up your deen, not only in practice but in particular in thinking right.

Addressing sectarian divisions

The verse (42:13) also asserts that there should be no breaking apart or divisions with regards to deen. This assertion can be taken in a number of ways. We can take it as a command (amr) for unity, meaning not to break up into sectarian denominations, or it can be taken as instructing us to recognize that the prophets and messengers all taught the same deen, and thus, we should not view them as teaching different things, also implying that we should make no distinctions between God's messengers ( Q 2:285).

A reply to the above can be made, pointing out that there are divisions among the Muslim community. This is true, among the Ahlus Sunnah we have different Madhaahib (ft.3), and of course the main sectarian difference being with the Shiites. However, in general these divisions are on secondary points (furoo') and not on fundamental principles(usool) . Thus, all Muslims, of all theological colors, have the same Qur'an, the same pillars of faith, same prayers, and same ethical and behavioral principles.

This is a reflection of Allah's blessing for the deen, a deen which has been completed and protected ( Q 5:3). Thus, in the big scheme of things, the sectarian divisions among Muslims should not be exaggerated.

Footnotes

(1) The "Throne verse" ( Q 2:255), for which see here

(2) ''The verse of God's light" ( Q 24:35) , which describes the reach of Allah's guidance. See here

(3) The schools of jurisprudence only differ in terms of applications of legal methodology, and not really on theological points. There are theological differences between the Sunnis and the Shiites, some of them important, however in terms of fundamentals, both groups share that in common.

The Real Miracle

The following video is a Friday Khutbah (Sermon) which  argues that the most powerful miracles are those produced by humans, inspired by God.

The struggles to find balance in religious history: Friday Khutbah

[ Note: The following is the Friday Khutbah from 2/5/16, at Toledo Masjid. It has been formatted into one article, and the opening Hamd has been omitted here.]

Among the things we see when we study religion, and by 'religion' I mean the doctrines and history of religions worldwide, we find that all of them attempt to create balance between competing needs. This can be stated in another fashion, i.e. these religions would seek to address pressing issues at the time these religions emerged. The solutions that these religions would give became outdated, meaning that the solutions no longer applied because the circumstances had since changed. A good example is that of divorce. In the Jewish Fiqh, [ Deut.24:1] when a man finds his wife displeasing, he gives her a certificate of divorce and sends her away. This was obviously abused. We can easily see how this can be abused, leading to destroyed families and homeless divorcees.

Jesus ['Isa , 'alayhis salaam] comes along, according to the New Testament [  Matthew 19:8] forbids divorce totally, the only exception being when adultery has been committed. The New Testament has materials that almost discourages marriage itself totally. Paul says :It is better for a man not to have relations with a woman" [ 1 Cor 7:1]. He also says "It is better to be like me" [1 Cor. 7:8], meaning to be unmarried, as he was.

The prohibition of divorce is only enforced in today's Christian world among the Catholics, the Eastern Orthodox churches, and some smaller sects such as the Jehovah's Witnesses. The wider Christian world has faced new circumstances which has forced them to abandon this edict!

The Qur'an now comes, six centuries after Christ.  It comes to a universal Prophet [ Muhammad, Sall Allahu 'alayhi wa sallam]. It comes as a scripture not only for the Jews, but for all humanity. In addition, it is the final scripture, sent to the final Prophet [Q 33:40]. Therefore all of its teachings has a place for all times to come!

As a student of religion, I can tell you in all fairness that this Deen, particularly the Qur'an, is for all places and all times. It's rules, edicts, are still relevant.

Returning to the example of marriage, Islam encourages marriage and discourages divorce, although it is allowed. Indeed, some people simply cannot get along, that's simply a reality. The sayings of the Prophet [Sall Allahu 'alayhi wa sallam] and the scholars of Islam all point to marriage as being something that is very helpful in terms of the growth of the spiritual life. He says "Marriage is half of the deen" [ Bayhaqi]. Similarly, the family life, working for an income, are deemed in Islam helpful to the betterment of one's spiritual condition.

It is not our intention to go into the details of this subject, but rather to make a point. The Islam as found in the Qur'an is an Islam that, if understood and applied correctly, can remove most of the problems we face. It has the capacity to give us peace, balance, understanding and virtues in this life.

"We [Allah] have not sent the Qur'an to you to make you have stress, rather, only as a notice to those with the fear of God, a revelation from the One who has created the Earth and the Highest heavens." [Q 20:2-4]

It is true that Muslims can be unbalanced and have problems. This is mostly due to our ignorance and our lack of obeying Allah and his Prophet. We are told "And whosoever obeys Allah and his Messenger, have already achieved a mighty achievement." [Q 33:71]

The solutions are all here, if only we take some time to look at them, to internalize its teachings, to exemplify the light. May Allah be merciful to us with this Qur'an, make it for us a leader, a source of light and guidance.


How can a religion of 1400 years age give any solutions today?


A skeptic can raise the question that Islam is fourteen centuries old, how can it give any solutions today? This is a honest and fair question. We answer that by saying that what Islam gives is TIMELESS PRINCIPLES. Concepts or teachings that work in any context. The Qur'an tells us that Pork is forbidden, but it also tells us that it becomes lawful [Halaal] during a period of starvation. [Q 2:173 and 6:119]. This is not reasoning, this is an example of the principles in the text itself.

It is these principles that allow us to identify what is truly wrong in our lives or in our society today, and likewise to allow us to identify what is good and to build upon that good, so we won't be in confusion, drifting through life.

Rich or Poor, Black or White, we become a people of confidence, purpose, progress, deserving of Paradise.

"Deserving" of paradise is a strong claim, but look at the time  of Prophet Muhammad. One hadeeth [Bukhari and Muslim] tells us that a man had done some sin, probably a sin that would require punishment in Islamic law. He came to the Prophet wanting to confess. The Prophet ['alayhis salaatu was salaam] kept ignoring the man. Finally, the time of prayer came, and they all offered the prayer. Afterwards, the man came again, trying to confess his sin. The Prophet asked "did you pray with us?". The man replies in the affirmative. The Prophet says to him "Then indeed, God has forgiven your sin or your action that would require punishment." 

This is a beautiful hadeeth. This Islam created in the man the consciousness to strive to be one of the best, not to dodge responsibility. Such a person deserves paradise.

The Qur'an says "Indeed, prayer restrains [a person] from immorality and repugnant acts, the recollecting of Allah is the greatest [source of power and inspiration], and Allah knows what you manufacture." [Q 29: 46]

So the act of daily salaat is an act that generates the conscious, it pricks at our hearts to strive to be about what is right.

May Alkah keep us firm upon this Deen!

Making faith make sense

[ The following is an edited version of our recent speech delivered at Toledo Masjid's open house. We have omitted Arabic quotations here.]

In the name of God, whose mercy is felt by all in this world, and whose mercy is extended beyond measure in the next world.

I have struggled to figure out how begin addressing this topic. The reason for the struggle is that there are many areas we can look at, everything from the impact of science on religious dogma, the Protestant reformation, Greek Philosophy, and even the Mu'tazilite trend, which emerged among Muslims in roughly the middle of the 8th century C.E. However, all of these are historical and encompasses limitations.

So we would like to start with a verse of the Qur'an which speaks directly to the topic. It is a verse that has to be examined slowly.

"Those who think about God [i.e. Godly affairs] standing, sitting down, laying on their sides" Q 3:191

People who are trying to "make faith make sense" are constantly in thought, especially in moments of relaxation.

"These people contemplate about the contents of the heavens and the Earth" [Q 3:191]

Their thinking on Godly issues or God concept etc leads them to look at the universe. To look at not only the planets, stars and other heavenly bodies, but to look at even what they have immediate access to.

What happens when people begin to think about God and to ponder deeply their surroundings? Well, think of our immediate surroundings. Trees are useful not only in terms of paper, but are involved in the production of oxygen. A natural recycling system exists. Waste, be it from dogs, cats or humans, acts as fertilizer for the soul. Indeed, we have fossil fuels, which, basically, is the fuel that has been produced via the bones of dinosaurs and the like. In our daily speech we recognize God when we speak of an Eco-system or the immune system. "System" refers to systematic!

In another Quranic verse it says that God will show people his evidences in regions far away as well as within their own selves [Q 41:53].

So when a thoughtful person contemplates the outside world and their own inner workings, they have to reach a conclusion

Our Lord! You have not created [all] this without purpose, to you deserves glory [Q 3:191]

It all has purpose. Trees have purpose, the systems within the body have purpose. All of them function in accordance with certain parameters. They produce certain results. So our conclusion would have to be that God is the Ultimate Engineer!

So this is a solid foundation for faith in God. It is not blind faith, rather, it is actually reasonable.


Faith as presented in today's world

Faith or Imaan is often seen in today's world as irrational. One of the reasons for this is that modern culture portrays God as a being who does magic tricks. Miracles and acting like a Magician as found in the circus. This attitude is encouraged by many preachers, who will encourage their followers to expect more miracles and unusual happenings when they spend their money. Televangelists do this and can get away with it, they say "The more money you spend, the more likely you will encounter miracles."

God can do what he wants, but he normally does things according to a specific pattern. He rarely goes outside that pattern!

So the God who has created all of this to serve purpose has also sent scriptures and messengers, human beings to communicate and to revitalize the human condition.

For Muslims, we say the scripture that can benefit all mankind is the Qur'an, and that humans coming with scripture, that comes to a conclusion with Muhammad the final one [Sall Allahu 'alayhi wa sallam]


Nature of the Qur'an

The Qur'an is both a "religious" text and a non religious text. Similarly, while Jesus and Muhammad [peace be on them both] were Messengers of God, they were also social reformers who spoke to the realities of human society. Thus, the Qur'an speaks on God, angels, prophets and judgement day, as well as a just economy, racism, universal justice and proper thinking patterns!

The Greatest Miracle

Rather than looking for the miraculous to strengthen faith, or even looking for complex explanations on God-concept, look for the answers to those pressing issues facing our world, such as those mentioned earlier. The greatest miracles are not the opening of the Red Sea for Moses and his followers, or the virgin birth of Christ, the greatest miracle is that of normal human beings, inspired by Imaan, to overcome adversity, by the use of their own minds and their own hands!

Your life has purpose

Let us return to the Quranic verse cited at the beginning of this presentation [Q 3:191]. If God can create "things" for purpose, or to serve a variety of complex functions, can't he do the same for you and me?

We are computers of flesh and bone! We have minds and bodies, functioning through a complicated and organized format. Our minds and bodies are not to be wasted away with Smartphones, video games and apathy! Our hands, feet and bodies were created to move around, to be active and productive!

We want to exist in the mold that God wants for us. THAT is the essential definition of the word "Muslim", one who actively does what God has ordained.


Lessons from Soorat Al Kahf

The last observation I wish to share is that we must be careful not to elevate our opinions to godhood! Something [in religion] may not "make sense" simply due to our weaknesses in knowledge. The story of Moses and Khidr illustrate this.

Before sharing the story, let me inform you that Prophet Muhammad is reported to have said that this chapter of the Qur'an  [Soorah Al Kahf, chapter 18] contains that which will protect a person from the misguidance of Maseeh id Dajjaal, the great deceiver who pretends to have the solutions for man in this world.  [ft #1]

Khidr, a teacher of Moses, his name comes from the word akhdar. It means Green. Khidr's knowledge is fresh, healthy. Moses and this great teacher were together, and he sees the teacher damage a boat. Moses objected,, he found this to be an act of unjustified vandalism. Similarly, he sees the teacher repair a wall on the verge of collapse, even though the locals had been rude to them. Moses does not understand these actions.

Khidr informs Moses ['alayhis salaam] of the reasons behind these things. A king was confiscating boats, and Khidr knew this ruler would be uninterested in damaged boats. So he actually does a favor to the boat owners. The wall on the verge of collapse, had it fallen, a treasure left behind for orphaned children would have been discovered and stolen.[Ft.2]


If it doesn't "make sense", that does not mean it is automatically incorrect. Let us not become so self-assured that we become immune to God's guidance.

The guidance of Allah is the best guidance, because it is from the one who sees what we are unable to see and knows what we are incapable of knowing.As God says "Say" Will you teach God your Deen, when God knows what is in the heavens and what is in the Earth.." [Q 49:16:]

Let us also keep in mind, in conclusion, the prayer [Du'aa] of Prophet Muhammad, peace and blessings be upon him. Prophet Muhammad should be studied by  Muslims and Non Muslims alike, not for the sake of converting per se , but because great lessons can be take from him, especially so in his supplications to God which he taught his followers.

"O Allah, show us truth as truth, and give us the ability to follow it."

It's not enough to see truth, one has to act on it. Everyone knows that cigarettes are very unhealthy, yet smoking is still a widely-practiced habit. We are told by Our Prophet to supplicate to Allah to recognize Haqq as indeed Haqq, but to also be given the strength to obey, to follow through.

"and show us Baatil as Baatil, and give us the ability to stay away from it."

Baatil is a deep word. Remember the Quranic verse earlier, Rabbana Maa Khalaqta Haadhaa Baatilan. Baatil can mean that which is false, but it can also mean that which serves no purpose or that which is ridiculous.

The same word here in the Prophet's prayer. We want to not only to identify that which lacks substance, but we want to be able to have the courage to abstain from it.


Footnotes

[1] This hadeeth has been narrated in various ways, both in wordings and general import, throughout the literature of tradition. Bukhari, Muslim, Ahmad's Musnad, etc.. There are narrations that highlight the first ten verses of Soorat al Kahf, some that highlight the last, as well as the narration encouraging Muslims to read this Soorah every Friday!

[2] The story of Moses and Khidr is found in 18:60-82