Losing control: an Islamic perspective

[ Note: The following is an edited version of the Friday Khutbah given 9/216 at Toledo Masjid Al-Islam.]

Opening remarks

All of us want to feel in control. We want to control our time, income flow, even health, and many of us can become obsessive over these things. However, we should ask what happens if and when we that control is removed?

All religions seek to give guidance to their adherents on issues of losing control, particularly at death. These religions have a particular viewpoint on what happens after death and gives inspirational slogans for those experiencing it as well as those loved ones around that person. This situation is not the only time when control is lost. What about experiencing the loss of a job, social standing, marriage, heart disease or cancer, non life threatening, but beyond the control of a person. What does religion say to these matters?

Look at Prophet Muhammad

We have to look at Prophet Muhammad, upon whom be peace and blessings, because Allah made him the model whose struggles provide first hand a deep perspective on these things. We have to pay particular attention to what Allah [Soobhaanahu wa ta'alaa] told his Prophet when he [i.e. The Prophet] was facing things seemingly beyond his ability to handle.

"Say: I have no power for myself to bring neither harm nor benefit, expect as God wills.." [Q 10:43]. Think of that. Recall when the Prophet [Sall Allahu 'alayhi wa sallam] went to Ta'if, the leaders sent a youthful mob to stone him. It is said that the Prophet's shoes were overflowing with blood. The Prophet had no control there. A man can fight maybe one or two persons, yet he would be practically helpless against a mob. Allah tells him to say that he only operates within the limits given to him, and repeatedly in the Qur'an, Allah tells the Prophet to state this in public.

The Prophet was successful

Look at the Prophet. Despite years of all those things, he never became hateful or despondent or bitter. When he overcame the enemy in their capital [Makkah], he issued a general amnesty which extended even to the leadership which had led the charge against him for so many years.

This attitude and thinking are centered within the Divine Reality, the Prophet was blessed to see big picture, and that made him triumphant, even from a worldly perspective.

The whole of the Quranic message is a message of acknowledging limited control


The entirety of the revelation is a reminder that God is in ultimate control, however there are two verses which I would like particularly highlight.

"Whatever We [Allah] cancels of signs, or makes forgotten, We [i..e Allah] replace it something better or [atleast] comparable." [Q 2:106]

مَا نَنسَخْ مِنْ آيَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا  

If God's plan is that we face one loss or another, be it in occupation, marriage, death of loved ones, the Sunnah of Allah is that eventually healing comes with a better situation. Thus, the verse ends "Don't you know that truly Allah is powerful over all.?" [Q 2:106]

This sentiment is strengthened in the next ayah:
أَلَمْ تَعْلَمْ أَنَّ اللّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالأَرْضِ وَمَا لَكُم مِّن دُونِ اللّهِ مِن وَلِيٍّ وَلاَ نَصِيرٍ

"Don't you know that to Allah belongs the dominion of the Heavens and the Earth, and that other than him you have none to give you protection [Walee] nor any to give you victory [Naseer]?" [Q 2:107]

So don't lose your mind or your balance when things happen, because it is all in the hands of Allah anyways. Have confidence that Allah will take care of you. That does not mean a defeatist mentality.

You do your best to secure your income and and happiness by your own efforts, by your own sweat you seek your own rights. Seek to improve your health by proper diet and exercise. Yet, remember that these things can be taken away, yet Allah says that he replaces them.

In terms of death, it is not an accident. It happens at the right time for all parties concerned. Similarly, the giving or removing of power, wealth, prestige, all occur by the decree of God when it is best for all.

Remember that, and be guided. Or, we should say, remember that, because that is an indicator of proper guidance.

Dealing with change: Friday Khutbah

[ This is an edited version of a recent Friday Khutbah]

The Prophet     صلى الله عليه وسلم          taught us that we are supposed to say "Praise belongs to Allah in every circumstance" [Alhamdulillaahi 'alaa Kulli haal]. Another version  adds  "Or during blessing too" [Aw Ni'mat]. This statement has many levels, the least of which is that whatever situation we are in, it could always be worse. Even if we are unaware of the hadeeth from which this teaching derives, all of us, by necessity, know the statement Alhamdulilllaahi Rabbil 'aal ameen- praise belongs to Allah, the Caretaker of the Universe. After all, we recite this daily in our Salaah. This is an integral line in Soorat Al Faatihah.


When we combine the two expressions of Hamd,[from the Qur'an and the Hadeeth here]  we are presented with a wonderful result. Allahسُبْحَانَهُ وَتَعَالَىٰ ‎ is the source of all things, what we perceive as "good" as well as "bad". Allah runs all things, and he does so, not in some vicious or random way. Nor does He do so in a way that would imply playing with our lives as a game. Allah runs things in a deliberate, organized, elaborate fashion. Thus, recognizing that he is Rabbul 'Aal ameen [Caretaker of the Universe], when we encounter that which we are unfamiliar or uncomfortable, we are to still give him praise!


We also proclaim Hamd because we are acknowledging that a change is coming [or is already here]! Change is hard, we have to admit. After all, humans naturally crave stability, but that in itself can create it's own problems, such as stagnation, boredom, etc. Consider what Allah says. He says that he created death and life. In this particular verse, he mentions Death before he mentions Life! Both death and life are created by God. In a similar way, heath and sickness, wealth and poverty, all are created by Allah and are under the direction of Allah.  These are examples of unavoidable changes, and when they do come, often we cannot see the wisdom behind them. Change can also be a frightening experience,yet, as believers we are to seek to ultimately connect ourselves to the thread of thinking that seeks to consciously submit to the Divine Will!

Jews and Christians are sometimes criticized in the Qur'an, even though they share with the Muslims similar beliefs regarding God, Prophets, scriptures, etc..So why are they criticized? Because they were unable [at least the Western Christians, as the overwhelming majority of Christians in Arabia and surrounding lands did eventually accept ] to accept the Qur'an and the Prophet. The Qur'an itself says "Those given the scripture recognize him [Muhammad] just as they did their own sons." الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءهُمُ

 Their educated people of religion could see that the Qur'an and Prophetصلى الله عليه وسلم were the genuine article, but recognition was not enough. Thus, the verse ends "They bring loss to their own souls, in that they don't have Imaan." [Q 6:20]

الَّذِينَ خَسِرُواْ أَنفُسَهُمْ فَهُمْ لاَ يُؤْمِنُونَ

The Prophet, because he was an Arab, a people whose ancestor [Ishmael] is dismissed in the Bible as a "wild donkey of a man", was rejected by them because of bloodline alone. So the change, the change of Prophethood [to now go to an Arab figure], the change of Qiblah [Jerusalem to Makkah], these were changes they found unacceptable. Yet, change is a part of existence. Change is necessary. So, our situation[s] change, yet we still say Alhamdulillaah and keep on going.

Our Prophet- upon whom be peace and blessings, is the embodiment of change, but that change was never capricious. The changes were not a part of some "Divine Comedy" [to borrow an expression from Dante'] . Allahسُبْحَانَهُ وَتَعَالَىٰ ‎ says that our Prophet was nothing more than a Mercy to all nations.
وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ

So, our Prophet- an example of change- was a Mercy to all- sent forth by Allah. That means that God cares. God has compassion. His Messenger [peace be upon him] was the same way. He lived from many life changing experiences such as marriages, place of residence, dealing with foes, yet the caring, merciful aspects of his character never left him! He issued amnesty for his foes when we overcame them in Makkah. He said "None of you have Imaan until he loves for his brother what he loves for himself." He also said "A person who sleeps full while his neighbor is hungry is not a believer."  So this quality of mercy was a constant.

Mercy, although a natural quality, is enhanced or sustained by thinking, by conscious behavior. Of course that means that there has to be a bit of struggle, to maintain that awareness. A struggle is needed, to maintain the attitude of mercy over that of wrath. In today's world, we have much wrath, violence, jealousy, and egotism, but little mercy!  

A welcome change in today's world would be the change of this trend- from wrath to mercy, and that would also demonstrate our attempt to follow the Prophet, the best model.

So wherever you are, wherever you find yourself, still praise Allah and seek him, because he is real! Have confidence in what Allah has given you, in that any "bad situation" you find yourself in now- it may turn out to be simply a doorway to a better thing.

Quranic abrogation: an examination of Naskh

Known as 'Naskh' ' in Arabic, this refers to the idea that one Quranic verse has been "canceled" for another, or, oddly enough, by AHadeeth [sayings attributed to the Prophet]. It is said that while the abrogated texts remain a part of the Qur'an and are even recited during prayers, the application thereof, or deriving knowledge or applicable information therefrom is inappropriate. It is our hope to examine briefly, but succinctly, this idea, its implications in our understanding and application of the Islamic faith, and whether this concept has a solid foundation.

We do not seek to create Fitnah [ft.1] for the Muslims, nor do we seek to simply engage in intellectual gymnastics, but rather my intention is to instigate conversations among students of religion, to share and to learn perspectives, and hopefully cause people to at least think about their positions. This is a very important position to take as people dedicated to religion and its understanding. We also hope to show that Islam is a religion of deep spirituality and a source for logic and truth, a light that stands on its own.

Qur'an: the last revelation

As a matter of undisputed principle, it is accepted by all Muslims that the Qur'an is the word of God, conveyed in a complete and uncorrupted manner to the Prophet Muhammad over a twenty-three year period of his life. It is also accepted that there will be no other scripture after it, that it serves as a correction and a clarification for the many ideas societies hold about God, prophets, scriptures, etc..! Unlike the rhetoric of other religious traditions, the Qur'an is a scripture for all mankind, and is not limited to a particular race, nation or tribe. [ft.2]

Among its many titles, we have the name Al-Furqaan, meaning a criterion for judging the right from the wrong [Q 25:1]. It is therefore clear that the nature of the Qur'an is that of clarity and direct guidance, and yet we assert that it contains verses that had to be "canceled", that in some manner God Almighty changes his mind? Does that not make God seem unreliable? Indeed, the idea that the last revelation contains texts that had to be removed or simply not taken into consideration any longer puts a dent in the fundamental Islamic teachings as to the Quranic purity and role, leaving Islam itself more open to attack. [ft.3]

Evolution, not abrogation

Examples usually given of abrogation in practical action are apparently evolutionary steps in the early Muslim community. Even today, using the example of cigarette smoking, when a person wants to stop, it is generally impossible to stop 'cold turkey'. Many use medicine or nicotine patches to gradually release the body from the addiction, the need, to smoke. Allah used the same sort of method. It had been revealed in the Qur'an that, when it comes to alcohol, a person should not "approach prayer while drunk" [Q 4:43]. Now, the Muslims were offering daily prayers, and usually in a communal setting {Jamaa'ah]. In addition to the mandatory prayers, most offered voluntary devotions as well, so, we ask, when would the observant Muslim have much time to become drunk? Once the habit was gradually out of the Muslims' system, then comes the verse[Q 5:93] which says that alcohol [as well as gambling] is a vice that is completely forbidden to Muslims.

Such evolution is very different from the idea of abrogation.

Basis for abrogation

This concept has been mainly extrapolated from two Quranic texts. It will be seen that these interpretations are in fact unsupported by the texts themselves.

What We [Allah] cancel of 'Ayaaat' or made forgotten, We replace it with something better than it, or at least similar. Do you not know that truly, Allah is powerful over everything? { Q 2:106}.

The word 'Ayaaat' used in the above text, means "signs". Throughout the Qur'an, this word is used for a variety of meanings, and is not limited to the Quranic verses [see 30:21, for example].

In this verse, the meaning is apparently this; the situation or circumstances that God allows a person or community to encounter are in constant change. The message is that in what ever occurs to us, be it the gain or loss of a job, spouse, etc...God allowed it to happen, to have faith and patience, as God is in charge. This is also seems to be the implication in 16:101.

The context of this passage continues to illustrate this important lesson clearly.

Do you not know that truly, to Allah belongs the dominion of the Heavens and the Earth, and that besides him you have no protector, nor anyone to grant victory? {Q 2:107]

The second passage usually referred to as the basis for Quranic abrogation is the following:

We [Allah] will relate to you [knowledge], so do not forget, except what Allah wills. Surely, he knows what the apparent and the hidden. { Q 87:6-7]

These two verses appear in a Chapter that contains only nineteen verses. The entire Soorah speaks of God's power insofar as having created the world and all it contains, providing the tools needed by humans to reach their full potential, both physically [vv.4-5] and spiritually [vv.8-18]. Nothing in the texts here suggests that Quranic verses are 'forgotten'. {ft.4}

Concluding thoughts

Without doubt, everything contained in the Qur'an has a usage, whether it be a command to obey, a prohibition to avoid, or of historical or inspirational purposes. It is the ultimate guide, and the most reliable source of information.

The priorities of Allah, as outlined in the Qur'an, are extremely broad, more so than usually imagined.

We can understand the development of the idea of Naskh in the following manner; commentators were perplexed in understanding seemingly contradictory verses, especially in matters relating to legal issues. Add to that the various practices that are labeled as practices of the Prophet and the first generations of Muslims, and much confusion would naturally arise. Values that are timeless end up being ignored for verses of a limited application. For example, many are of the view that Q 8:61, which commands Muslims to remain in a peaceful setting with those who maintain a similar stance, has been replaced with 9:73, which reads as follows

O Prophet, fight against the disbelievers and the hypocrites and be harsh upon them. And their refuge is Hell, and wretched is the destination [Q 9:73, Saheeh International translation]

By ignoring 8:61 in light of the above verse, which was clearly of a limited scope, given to the Prophet at a time of great upheaval, when he was under constant attack from his foes, a foundation for constant conflict is created. This is not the intent of the verse, or any verse of the Qur'an. The Book speaks to realities, and while sometimes those realities are not pretty, it is also acknowledged that all is not equal, various societies and peoples face different situations. Texts such as 9:73 were cited by Jihadi groups in Egypt as justification for launching attacks on Christian Coptic civilians, Western tourists and "lapsed" Muslims in the early 1990's.

Another issue to consider is our unwillingness to accept the 'other'. This is perhaps a natural tendency, but not one that is supported by the words of Allah. Look at 2:62 as the perfect example. It, along with 5:69, actually names some Non-Muslim religious groups as being rewarded by God for their faith and deeds. These verses are said by the defenders of abrogation to have been canceled by Q 3:85 [ and other texts, such as 5:3], or are said to refer to nations prior to Muhammad's time. [ft.5-6]

Thus, the Qur'an is more open and factual than we like to acknowledge. It does not play into our prejudices and fears. It speaks the truth, consistently, and we should be thankful for that. It deserves more of our attention and research.

Footnotes

[1] The author has conducted extensive research on the Quranic usage of Fitnah, and has been published in the form of a series of appendixes in The language of revelation. To obtain this volume, which comes with two cds, email the author at waheed79@yahoo.com.

[2] An example of religious language that is exclusive to one group of people can be found in the fact that the Bible consistently uses phrases such as "The God of Abraham, Issac and Jacob, the God of our fathers.." [Acts 3:13]

[3] In a debate with the late Ahmad Deedat, a Christian opponent used abrogation as a reason for dismissing the validity of Islam. The title of this debate was "Crucifixion or Crucifiction". It is still widely available.

[4] Also of interest is Muhammad Asad's interpretation of Soorah 87, in which he argues that the verses here refer to accumulated human knowledge being forgotten in light of greater and more useful information. See his The message of the Qur'an [pp. 946-947 Dar Al-Andalus, Gibraltar].

[5] It is amazing that 2:62 is seen as abrogated, when the verse starts with "Inna" [Certainly]. With such a strong phrase, which actually affects the sentence in Arabic grammar [Ism Inna wa khawaatihaa], it should be very clear that Allah does not mean for this statement to simply vanish!

[6] This verse has been explained in great detail in our "Deen in the presence of God". See http://islaminviewforum.com/index.php?showtopic=343