A Palestinian girl engraves a heartbreaking and mind blowing poem about her country Palestine which is currently being attacked and occupied by Israel.
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A Palestinian female talks in the video. She mentions she saved up her funds to go Hajj until American soldier’s fracture into her apartment and kidnap her four sons and 65 year old husband as well as the money she saved up. This Muslim woman has cancer and it’s been two months since she has been searching for them, Subhnnallah this is so emotional. May Allah support her and keep her family safe Insha’Allah. Put yourself in her shoes. What would you do?
They attack the victim and then the criminal who attacked the victim accuses of the victim attacking him. This is American justice, this is American democracy, this is American hypocrisy and those of you who are familiar with it you’ll know that in America democracy is hypocrisy.
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A compendium of shocking clips exposing the blatant shirk of the Alawi religion. This is the non-Islamic cult whose Assad family was given patronage and leadership of Syria by the west under the Eisenhower presidency and thereafter. Through the personality-cult built around the Assad family, the Muslims of Syria have been denied self rule.
Horns of the Syrian Regime
Encroachment on the Divine
Presenter: Go ahead
Caller: Ask my Sons, Ask my Father, Ask my Grandfather, Ask my In-Laws, Ask Al-Wahid Al-Ahad (Allah SWT), Ask whomever you wish, Bathist is My Deen, and My Rabb (Lord) is Bashar Al-Assad.
Presenter: It is like when someone loves a girl so much, he tells her “I worship you”
And now, while I am On Air, I challenge you and the One who created you (Allah SWT) to prove that the security in Syria is responsible for cutting her (up)
And who is going to push Us (Syria) into a corner? Whoever pushes us into a corner, we will push Allah, the one who created him (i.e. the one who created the one pushing syria into a corner) into a corner
Host: I seek refuge in Allah the Most High The Great.
We can’t, we can’t, Sir , No one can put Syria into a Corner. No one can
For Us, We worship Bashar Al-Assad before we do Allah. And I tell it you like that.
But Allah is Exalted, high above the partners they ascribe to Him.
Allah Is The Greatest, above all of the tyrants.
I have set all the series from ‘ The Shaytaan Series ‘ into this video. Make sure to watch, it’s astonishing and astounding and Insha’Allah it will influence you to be a better person.
In this video it will show you a preponderance of clips of how the Shaytaan gets you hooked on danger and keep you away from Salaat. Keep in mind to never disobey your mother, or sit in close proximity to a female because Shaytaan will attempt and convince you to commit bad sin.
Remember to constantly keep the words of Allah in your mouth.
Praise be to Allaah.
Allaah says in Soorat al-Naas (interpretation of the meaning):
“Say: I seek refuge with (Allaah) the Lord of mankind,
The King of mankind —
The Ilaah (God) of mankind,
From the evil of the whisperer (devil who whispers evil in the hearts of men) who withdraws (from his whispering in one’s heart after one remembers Allaah).
Who whispers in the hearts of mankind.
Of jinn and men.”[al-Naas 114:1-6]
Praise be to Allaah, we seek His help and His forgiveness. We seek refuge with Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no god but Allaah, and I bear witness that Muhammad is His slave and Messenger.
?O you who believe! Fear Allâh (by doing all that He has ordered and by abstaining from all that He has forbidden) as He should be feared. [Obey Him, be thankful to Him, and remember Him always], and die not except in a state of Islâm (as Muslims) with complete submission to Allâh.? (Aali Imran 3:102) ?O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women and fear Allâh through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship. Surely, Allâh is Ever an All*Watcher over you.? (An-Nisa 4:1) ?O you who believe! Keep your duty to Allâh and fear Him, and speak (always) the truth.? (Al-Ahzab 33:70)
Umar ibn Khattab (may Allah be pleased with him) asked Ubbay ibn Ka?ab (may Allah be pleased with him), ?What is the meaning of Taqwa?? Ubbay ibn Ka?ab said, ?O Amir ul Mu?minin, have you walked on a field that had a lot of thorny plants?? Umar said, ?Yes? Ubbay ibn Ka?ab said, ?So what did you do?? Umar replied, ?I lifted up my clothes and I was very careful,? Ubbay ibn Ka?ab said, ?That is Taqwa.?
We are walking on a field that is full of thorny plants. Shaytan and his followers will try to seduce you and invite you to Evil. So having Taqwa in Dunya is lifting up your clothes and being careful, so that you would not touch this evil. And that is the definition of Taqwa and we ask Allah to make us of those of al- Muttaqeen.
Dear Brothers and Sisters, there?s a famous Story (parable) that I will go through, you may have herd it before, but there are some very important lessons we can learn from it. The story goes like this:
?There were four Cows. One of them was white and the other three were black. They used to live in a dangerous area surrounded by wolves. The way they protected themselves was that they were always together, they would stick together, watch out for each other, everyone was keeping an attentative eye, and they survived, even though the area was surrounded by wild beasts.
But the three black cows had a meeting one day. And they said, ?This white cow is giving us away. When we try to hide at night, because we are black no one can see us, but the enemy is able to see the white cow, so why don?t we just let him go. The three of us will be together and let?s just let the white cow go away because he is just too much trouble.? So now from that day on, the three black cows would be on one side and the poor white cow is alone. They boycotted the white cow.
Now the wolf is very intelligent. He was able to detect the disunity that was amongst these cows. So he made his move and he attacked the white cow, and while he was devouring his flesh, the three black cows were doing nothing. They were watching it, while their brother was being torn into pieces!
But the following night, the wolf attacked the three black cows, why? Because now there were one cow short. So they were not as strong as they were the day before. Because they let down their brother white cow, now the wolf attacked them and was able to snatch away one of the black cows. And now we only have two left.
So the following night, it was an even easier thing for the wolf because only two are left, so he ate one of them. And then on the final night there was only one cow left and the cow was trying frantically to run away from the wolf, but now the cow has no supporter and no helper. So the wolf is pursing it with confidence and he knows this cow will get tired and fall down, there?s nothing the cow could do. Nobody to help him, so the wolf is walking around very happily with confidence, and he pounced at the cow and grabbed him by the neck, and while he did that and the cow was pronouncing his last words, he made a very important statement, a statement that is a great lesson that we can learn from. This black cow said, (while he was dying), ?I was eaten, the day the white cow was eaten. I had signed on my execution form, the day I allowed the white cow to be eaten, that?s when I died. I didn?t die now, I didn?t die today?I died when I allowed the wolf to eat the white cow?
Now brothers and sisters I?m sure some of you have already derived some lessons out of this story. I will now go through some of them Insha?Allah
Lesson 1: The Ummah
This story is a good representation of the situation of the Muslim Ummah today. This is exactly what is happening. We are watching one Muslim nation fall one after another, and we are watching, sitting back, doing nothing. When Palestine was taken, we did nothing. And then one nation after another is falling into problems; you have Kashmir, you have Chechnya, the Muslims in the Philippines, and now we have Iraq, and the Ummah is doing nothing. The Ummah is watching, while Iraq is being devoured. It?s not going to end there, because it?s going to spill over to other countries like Syria and only Allah knows who is next! So those nations weren?t taken today, they were taken along time ago. When we allowed a Muslim nation to fall down, we have allowed the same thing to happen to each and every one of us.
Lesson 2: Unity
This shows us the consequences of having disunity. When these cows didn?t stick together, when the allowed the enemy to snatch one of them away, this is what happened to them, they were all defeated. Dear brothers and sisters, the Prophet Muhammad (peace be upon him) had given an analogy of the Ummah, Nu’man b. Bashir reported Allah’s Messenger (may peace be upon him) as saying: ?The similitude of believers in regard to mutual love, affection, fellow-feeling is that of one body; when any limb of it aches, the whole body aches, because of sleeplessness and fever.? [Sahih Muslim, Book 032, Number 6258]
The Prophet (peace be upon him) is saying, if your finger is injured or your foot is injured, any part of the body is injured and you feel that pain, you cannot sleep! And your body develops a fever because your body is trying to fight the bacteria inside the infection. It?s trying to fight the enemy so the whole body gets involved in that process. That is the description the Prophet (peace be upon him) gave of the Ummah.
So if a Muslim, in the East, or in the West, or South or North, whether if it?s in the centre of the body or the tips, where it?s on the finger or the toes, you should feel the same pain as if it is happening to you own family. If you are only concerned about your own safety and the safety of your direct family, then there?s something wrong. You are not really part of the body. The Prophet (peace be upon him) is saying the Ummah is one body, it doesn?t matter if they are split into different political states or if they are in different groups, or if they belong to different Madhahabs, as long as this person is a Muslim; and a Muslim is a person who has a sound belief in Allah, somebody who is not deviant, that?s a Muslim.
The thing is that sometimes we look at it as, ?Only me and my group are Muslim?, Why? Because he doesn?t follow my Jamaa?h, he?s not following my way. As long as you cannot prove that that Muslim is a Kaffir, he?s a Muslim. As long as you don?t have evidence, that such a person is a Murtad (Apostate), he is a Muslim; whether he belongs to the same Madhhab or the same group or the same country, it doesn?t make a difference.
Now we all talk about the importance of having Unity. If we talking about having Unity in terms of having one Group and just abandoning all these different Jamaa?ts and we get ride of all of these different Madhahabs and we?ll all just be copies of each other, that?s an impossible thing to have. What we mean by Unity is that even though your approach to Islamic work might be different, the Madhhab that you follow might be different, however, you are there to help you brother when your brother is in need, that is Unity. You could have different approaches to work, you could be doing different things, because we need different things, the Ummah needs everything today. We have a short coming and deficiency in each and every area, therefore we need Muslims to fill those posts, and therefore our approach would be different. Some people are into Da?wah, some people will be into seeking ?Ilm (Islamic Knowledge), some people will be into ?Ibadaah (Worship), people are different. Not everybody can be a copy of everyone else.
People have different abilities. Some people make good scholars, some people make good Imams, some people make good teachers and some people make a good advisor. People are different. Some people, they are good at doing work, they are not really into talking and theory, they are good at doing the daily work that the Muslims need. Everybody is fulfilling a role. And we need to appreciate that. So what is ment by Unity, it means when your brother is in need, you jump to help him, that is Unity. Regardless of what his ideology is as long as he is a Muslim. That is Unity.
So we have to fulfil the meaning of the hadith, that the Ummah is, ??one body; when any limb of it aches, the whole body aches?? You need to feel the pain and suffering when you see what is happening to your brothers and sisters in other parts of the world. You need to be concerned about what is happening in Palestine and Iraq. You need to be concerned with what is happening in Kashmir, even though it is not you country. And some of these Muslim countries have problems among them, they have wars, they have political problems, but as a Muslim, it shouldn?t make a difference to you. These governments are having problems with each other, but that nation, the Muslims in there are my brothers (and sisters). That?s how you should look at it. So we should have that concern for the Muslim Ummah. The one that is not concerned about the Muslims doesn?t belong to them.
Narrated ‘Abdullah: The Prophet said, “Everyone will be with those whom he loves.” [Sahih Bukhari, Volume 8, Book 73, Number 189] You will be with the people you love on the day of Judgement. If you have love for the Muslims, you will be with the Muslims on the day of judgement. If you have love for the Kuffar, you will be with the Kuffar on the day of Judgement, that?s how it works. That?s the Justice of Allah. Somebody who loves the Muslims, will be with the Muslims, and will follow them wherever they will go. And that?s why on the Day of Judgement, the Prophet (peace be upon him said, ?Allah will tell the people, ?Follow the Gods you used to worship.?? So whoever used to worship the cross will follow the cross, and whoever used to worship an idol will follow that idol. Allah is telling them, if you didn?t worship me, you can?t expect me to give you the Rewards. Go to your gods and tell them to reward you on this day. And then Allah will take all of the false gods and throw them in Hell fire, and there people will have to follow them. Because Allah is just, u did it for Him, He will reward you, but if you did it for somebody else, you go and ask the reward from the other god. And there is No god besides Allah.
Lesson 3: The consequences of betrayal. The consequences of forsaking a Muslim.
Narrated ‘Abdullah bin Umar: Allah’s Apostle said, “A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection . ” [Sahih Bukhari, Volume 3, Book 43, Number 622 and Volume 9, Book 85, Number 83; Sahih Muslim, Book 032, Number 6250] The three cows in the story handed the white cow over to the enemy.
Now by doing this, they thought they are securing themselves. They thought they would be safe if they handed over this white cow. This white cow was out spoken, it was causing a lot of trouble, it was being accused of being a terrorist, so let him go, we don?t want anything to do with him. Let him go to jail. But the thing is they don?t realise that it will come to you next. You will be next in line. So brothers, if you want to protect yourselves, now we are not talking about doing anything for your brothers that are down, if you want to protect yourself you need to stop that. You need to stop such things from happening, because as soon as you allow one Muslim to be taken, Allah does not help you anymore. You loose the assistance of Allah. ??Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection??If you work to help your Muslim brothers who are in need, Allah will help you when you are in need in the day of judgement.
Now all of us know that we cannot make it alone. Without the help and assistance of Allah, we cannot go anywhere. If you want the assistance of Allah to be on your side, Jump to the assistance of your brother. That?s how you will protect yourself. If you let him (your Muslim brother) down, don?t think that will please you enemy, no! It won?t! They enemy will carry on. Take it as a rule, Shaytan will never be satisfied, will never be happy, until he is able to destroy the entire Ummah. Nothing will satisfy Shaytan. If you try to please him by all means, it?s not going to work. He has been our enemy since the time of Adam and he will carry on being our enemy until the time of the Day of Judgement. Don?t think that you will please him and keep him quiet, by feeding him one of your brothers. No! His hunger is never satisfied. His thirst is never quenched.
If we betray or forsake a Muslim who is in need today, be assured that Allah will forsake us tomorrow. And brothers and sisters, for you who are living in the west, you are living in a dilemma, your children are brought up in a non-Islamic environment and you?re not going to be around, you?re going to die?one day you are going to die and leave them behind. And only Allah knows what their fate will be, possibly they could grow up and become non Muslims, that?s a possibility. We ask Allah that none of our children go astray from the Straight Path, but the thing is that you need to invest for the future of your children. You need to invest something for them, to ensure they will carry on, on the straight path. You don?t want to be held accountable on the Day of Judgement and Allah is telling you, ?You are the ones who brought your families to this Land, therefore you are responsible for what they do in the future. And you will be responsible for generations after generations that come.? So you want to invest for your children. And the way you do that, is by standing up for your brother who is in need of help. Allah will be there for you and will be there for your children.
The Prophet (peace be upon him) said in the hadith of Ibn Abbas, ?If you take care of the command of Allah, Allah will take care of you (and you will find Allah with you).? And how does that happen? Ibn Rajab al-Hanbali explains the hadith. He says:
i) If you take care of Allah, Allah will take care of you by keeping you away from vain desires and doubts in Imaan (Belief);
ii) If you take care of the commands of Allah when you are young, Allah will take care of you in you old age;
iii) If you take care of the commands of Allah, Allah will take care of your children.
And Ibn Rajab gives an example of the Last one. He talks about the Story of Musa and al-Khidr. [The full story can be found here :Related articles
Assalamu Alaikum, and welcome.
I realize that the title of this talk may seem rather vague: the nature of belief; so let me clarify that now, so you don’t feel that you came to hear something, and it was a different thing they were talking about tonight. By nature of belief I don’t mean to itemize all the things that a Muslim believes in; interested parties can find that out for themselves very easily – go and look it up in an encyclopedia. That’s very easy. What I wanted to talk about was belief itself. Is there something different about the way a Muslim believes and the way that somebody else believes? In many cases maybe there isnt. For example no doubt there are many muslims, muslims in name, who believe what they believe be
cause their parents believe that way and their parents before them. But, especially here in this society now, a muslim that lives here may find himself removed from his family, especially for purposes of education. He may find himself re-examining what he believes and asking himself, “why do I believe the things that I believe anyway?”
And it is in arriving at proper conclusions on self-examination that a person really becomes a Muslim in the true spirit, because the root meaning of the word is ‘submission’ [i.e. root meaning of Muslim], that means you have examined something and have decided that’s where you belong; you want to take a certain position – you submit yourself to a certain position. That is what a Muslim is.
So, it is on the nature of belief, and you can’t separate belief from salvation, so it is on those two things that I mainly want to speak of.
Usually in this society, atleast Western society, God is thought of as posessing atleast 3 superlative qualities:
- He is said to be
> All Mighty
> All Knowing, and
> All Good
But these 3 attributes lead to puzzles and paradoxes: Is God helpless to prevent evil? Or does He choose not
to do so? In the first case He’s not AlMighty, in the second case He’s not All Good.
The problem is caused by the ascription ‘All Good’ – saying that God is All Good is an anthropomorphism; that is casting God in the image of man. Good is a relative term. For example, when a lion runs down a gazelle, that’s bad for the gazelle; it’s good for the lion. It depends on your point of view. Good and bad are a theme of mankind; they are not a theme of the Universe.
The Qur’an talks about the good and the evil things created by God. As a matter of fact, so does the Bible. But I’ve never seen it quoted by anyone who discussed from a Christian point of view ‘the problem of Evil’ as it is called. From our view point, good and evil, are really the terms “beneficial” and “harmful”.
If you call good and bad as though they were absolute – as though they existed without reference to other things, forgetting their relative nature – you make a serious mistake. It is like calling boiling water ‘hot’. It is hot to my fingers, but it’s not very hot compared to the surface of the sun. It takes on the quality of being hot only relative to my fingertips. We make a mistake – no physicist would say that ‘hot’ is a thing that has existed from all eternity, that it is a basic priniciple. Temperature is what we talk about. Hot and cold are measures of temperature against something else. In the same way, good and bad is measured against something else.
Ethics – the study of good and bad – is like arithmetics in a sense. If you ask a two year-old, “why does 2+2 =4?” He might tell you, “because the teacher says so”. But is that why 2+2=4? It doesn’t depend on the teacher’s authority; it depends on facts – you can discover it for yourself.
Similarly, alcohol is not ‘bad’ because God put it on an arbitrary list of things He decided to prohibit; it’s bad for mankind because it is harmful for mankind. And here is a good point – Man is not punished for his sins, Man is punished by his sins. Evil done brings evil on the doer. The function of God is guidance – good and bad are pointed out to us, and we may verify the truth of the information by observation and by reason. The Qur’an repeats the lessons of history, it asks questions and it answers objections.
Salvation is the subject of the 103rd Surah [chapter] which is usually translated, “Man is lost, except for those who believe and do good, and enjoin truth and perseverence on others.”
4 points. But let’s examine more closely the root meanings of these 4 points:
The root meaning translated ‘believe’ (amana) has the fundamental meaning, ‘confirm’ or ‘verify’. In some cases the Straight Path, which is sought by Muslims, is a result of elimination. If, for example, a creed tells a congregation what they must believe, the congregation should ask for a justification; not just sign up. If the creed says such and such, the believer should say, “why should I? Show me why”. The Qur’an repeatedly warns against believing in something for which there is no warrant. Faith in Islam, then, is not a pledge, it is not a promise to believe something, but it is a conviction. So verification is really the first point of salvation.
Now at this point, and some other points, I might get into things that escape you momentarily or go right by you, but I would urge you to follow through. You can look them up in popular accounts, check your Encyclopedia, under references such as logic. Or maybe some of you are studying logic and you’ll see some of the directions that I’m going here.
(So we’re speaking about verification) Any theory is not infinitely defendable. You cannot keep saying ‘because this, because this, because this’ and keep on going forever. Theories are based on assumptions and one doesn’t prove an assumption, but starts from the point of an assumption.
The Muslim’s first assumption is simply this: The Universe makes sense. And this is the same as the modern scientific assumption. Where scientific theories overlap, they have to be consistent. If you have a theory of Chemistry and you have a theory of Biology, the two theories overlap; Chemistry is applied to Biology and so on. Where they overlap the two theories that explain both of them can’t give an inconsistency, so there must be a bigger theory to take them all in. And this is the way the scientist reasons, that if he has a consistent theory he believes it’s not going to conflict with someone else’s theory as long as his theory is consistent also.
The alternative to that assumption, the assumption that the Universe makes sense, is chaos. It means that one mistrusts everything. If one says that the Universe doesn’t make sense, a man is really saying, “I can’t be certain of anything.” So we want to ask that man, “can you be certain of that?” So you see the trap he’s in? If a man wants to mistrust everything, then he has to mistrust his mistrust, and he’s paralyzed; he doesn’t make any progress. So the first assumption seems to be an option that doesn’t really have an alternative. Interestingly enough, two of the attributes of God, as described in the Qur’an, are always put together: AlWahed AlQahhar – The One, The Compelling/ The Irresistable. This assumption that the Universe makes sense, is really the same as the foundation of Islam: La ilaha illa Allah – There is no god but The God [ilah translated god]. La ilaha illa Allah is saying ‘there is but the one ilah’
If God is a difficult term for people, because of it’s connotations, translate ilah however you will. Ilah is that which ultimately influences events. It is the most basic of the Universal constraints. The assumption of consistency is a constraint; it’s a restriction. Just as the priniciple of the conservation of matter and energy is a constriction – there’s no proof of it. But it is an assumption and a restriction made on all physical observations – the belief of the physical scientist. La ilaha illa Allah says of this ultimate reality, that there is one such reality, and there is only one such reality. We assume the prinicipal of atleast one such reality when we say that the Universe make sense, and then we realize if there was more than one the Universe wouldn’t make sense either, because overlapping theories would be inconsistent if they were under different initial constraints. Suppose some scientist believed in magic and in whimsical gods that acted however the mood would strike them, so that today you combine hydrogen and oxyen and you get water, but tomorrow you mix hydrogen and water and you get peanuts. Would a scientist that expected the Universe to function that way make any kind of progress? Would he be successful? As the Qur’an says of the believers, they are successful - muflihoon. The punishment of polytheists – those who believe in many gods – is expected by Muslims, not because there is a jealous god that takes the insult very personally and he’ll get you for it; the punishment is another example of being punished by your sins, not for your sins. Man does strange things to his mind when he believes in many gods. He hurts himself.
We deal with life according to what we’ve been convinced of, and life leads to death. We have to live with that knowledge. And what happens to the ego, the conscience, the intellect – me, inside- what happens in dying? It must depend on what has gone before – whatever that experience is like. Is it frightening, or is it peaceful? When the senses are cut off and mental activity has a final burst – and there can be no doubt that it does (now we’re talking about electrodynamics and collapsing electrical fields – there is a burst as the brain dies) – what is it like? I won’t speculate, but we do know that false hopes will be dashed. If one believed, without justification, that there existed a god in such and such a way, according to what we believed and how we behaved, one is due for disappointment in the extreme, if one was misinformed or misdirected.
Now to the second point, as we said, man is lost except those who believe and do good – amilo assalihat. The root meaning of the word - salaha - indicates, really, being useful. And this should be an obvious prerequisite to avoid being lost. To say that a man is not useful is to say that he has not realized his potential. Unless you do what you are capable of you have lost something of your humanity. And the finish of your human life is going to be something less than that of another human life, another human who made more of his human life.
Albert Schweitzer said that he found God within himself, as the stirring of ethical will. In other words he knew what he could do and he did it. He left behind him the comfort and the riches and the fame that was a sure thing, in Europe, when he was a young man. He left that behind him and he moved to a leper colony in Africa, where he continued to study and write and help the lepers, and he lived until his 90s. He realized his potential. Now psychologists could tell us, no doubt, plenty about those who think they are happy, they are comfortable, but they face anguish from inside themselves. What kind of shape is their intellect taking under this kind of torture? People who have convinced themselves they are happy and they’re not really. They are doing less than they could have done. What is that doing to their minds?
As to those who are making the most of their abilities, here is how God acts in the world: He acts indirectly. The Qur’an talks about taqwa – usually translated as God-consciousness. A man with taqwa has his mind on the Absolute as a reference point. His mind is not fixed on what is relative – he’s not worried about money, or clothing, or various other things that depend on other things themselves. His mind is fixed on what depends on nothing – the Absolute. And then God moves people; not like we move a checker on a board, like that – but He moves people the way that the goal at the end of the soccer field moves the soccer team. That team will battle away, does the goal reach out and pull them this way? No, but it’s out there. And by keeping an eye on that – that’s where they’re heading – indirectly they are moved by that goal. And here’s where we are lead to deal with another concept of God, another item of belief.
Common practice divides reality into the natural and the supernatural. And occasionally God is thought to interfere with the natural order, reaching down from the supernatural, and He works a miracle. This kind of miracle is really a monster. It’s not the same kind of miracle as the miracle of a beautiful sunrise, or the miracle that a spot as small as a speck of dust can grow into a human being – that’s a miracle. But this miracle that interferes with the natural order, that’s a whole different thing that people are thinking of – to me, it’s a monster.
By all means there are remarkable things that Muslims are ready to believe in, they are ready to accept. But they are things that are accomplished, not by a suspension of the natural laws, but by an unusual application of the natural laws. The Qur’an explains that when God Wills something, He simply says to it ‘be’ and it is. Is this hard to understand? Can the saying be the doing? In fact we deal this way ourselves, some say always. Suppose I say to this man, “I congratulate you.” When did I congratulate him? Did I tell him about something I was going to do or I did? The same saying was the doing – I congratulate you – I did it when I said it. Or if I say to this man, “I appoint you as my representative.” When I said it, I did it. It’s not a difficult concept to understand, that the saying can be the same as the doing.
This is God as Baruch Spinoza understood him about 300 years ago, “the Will of God is no more and no less than those things which take place in the sense of physics.” This is why we can say all things originate with God, but we bring evil on ourselves. For example, the chemical reactions between cigarette smoke and human lung tissue are a natural law. But the smoker brings the damage on himself. Spinoza said, “there is but one infinite item,” and that only is logical, if it’s infinite there can’t be room for two of them, he said, “there is but one infinite item, and whatever the attributes of that item are, we can only know about two of them: extension and thought.” He meant that we know the physical Universe and we know how it works. This is the same as the Qur’an’s ascription of Allah as Alzaher, Albatin – The Evident and The Imminent [?] or The External and The Internal. This means that the Universe and how it functions is all we know of God. The same verse also describes Allah as Source and Goal – Alawwal, Alakher – The First and The Last; two attributes that seem to be opposites and yet they are really just two different viewpoints of one reality.
And let me continue with that thought. I’m talking here, a moment ago, about God being everywhere, in the sense that as the Universe performs, that’s the way that He wants it to perform. His will is the same as the functioning of the Universe. From another point of view we could say that God is only rarely present, only sometimes is He present. And by this I mean He is present when a man has taqwa, when a man has really attained a constant awareness of God as a reference point, something remarkable happens – God puts in an appearance: whether that man be a Jesus Christ [PBUH] or an Albert Schweitzer; if their mind is fixed on the Absolute they become a remarkable individual.
So then to avoid being lost, in every sense of the word, it is necessary to (1) verify things and (2) to take necessary action. These are the first two points. The last two requirements parallel these because knowledge and action, in order to be meaningful, must be effective – they must accomplish something, or they don’t really mean anything. So as we acquire knowledge we aid others to do the same, and as we do well we help others to do the same. So possibly the 103rd surah is more significantly, or alternatively, translated as:
Man is lost, except for those who verify things and realize their potential, and confront others with reality, and encourage others to persevere.
Now we’ve dealt with translating a short chapter of the Qur’an – a book which is said to be a revelation. This word ‘revelation’ is a problem for many because it has connotations of sacred mysteries beyond the limits of knowledge. The point is that Muslims believe God to be unknowable in the first place. The Qur’an does not reveal God, it reveals His Will.
Now to another topic concerning belief. If we have time I’ll go to the blackboard and as I said if I lose you on something I encourage you to look it up for yourself and look it over to see that I do afterall know what it is that I’m talking about. The topic is: proving the existence of God. The rational arguments, those that would prove the existence of God – the rational arguments can usually be put into one of 3 categories:
The cosmological, and
The teleological arguments.
Without dealing with any of them right now I can tell you that they are all faulty. They don’t prove the existence of God. The arguments were proven to be faulty 200 years ago atleast, if not 800 years ago, but they continue to be used. You will still see them printed in abundance – one of these 3 arguments. In the first place the argument which attempts to prove the existence of God is self-contradictory. God is said to be Absolute, which means He depends on nothing. Proving His existence means we make some more basic assumption and we build up to God, in which place God fails to be Absolute, He depends on our basic assumptions, you see. So it’s a foolish kind of project in the first place. You assume you have an absolute, and then you go ahead and try to prove it, and you undo your definition. One produces a proof for a theorem which says it doesn’t have a proof.
God is not a theorem based on some assumptions. Rather, God is a necessary item to complete our picture of reality. More accurately, I mean to say that, if we make the assumption that the Universe makes sense then we simultaneously acknowledge the singularity in the scheme which is the absolute – that which is independent of the total concept of the scheme. And there are two ways to seeing this. They are the results of the work done by the 20th Century mathematician going by the name of Kurt Godel, and you can look him up for an account. There are popular books on the subject; The Scientific American did an article on him a few years ago. In 1931 Kurt Godel came up with two theories that really shook the world of philosophy of logic and mathematics. I won’t explain them in great detail, but I’ll try to give you the import.
Remember that theories are built on assumptions, so one might think that if we made enough assumptions, then we can go ahead and decide the truth or falsity of every statement. But an interesting thing happens in logic: too many assumptions to start with produces a logical system that is self-destructive. You’ve heard of the man who says, “I’ve invented the Universal solvent” and his friend asks him, “what kind of a bottle are you going to keep it in?”
That’s what happens to logic, if it’s capable of solving anything, it will dissolve itself. A logical system which has universal application – in other words that you can apply it to any question and decide is it true or false – is self destructive. And I can illustrate that by telling you to consider this sentence:
This statement has no proof.
If you can prove that statement is true, then you have a contradiction. On the other hand the only way to show that it’s false is to prove that it’s true – another contradiction.
So you have to leave it alone.
I am imagining of course that the statement, that difficult statement, is written out in symbolic logic, which has certain initial assumptions and rules. In order to avoid that contradiction – having a statement that doesn’t have proof, you have to go back to your initial assumptions and remove one, or two, or three of them – so you don’t have a complete list. This is called Godel’s Incompleteness Theorem. In other words in any scheme, any thoery that you set up, your initial assumptions have to be incomplete, because if you have a complete list – by that I mean a list that will let you prove anything – it will be the undoing of the whole system. The whole thing will fall down. But then if you’re missing some assumptions in the first place that means that the totality of reality is not knowable. You can never know all the truth, or all of the truth is unsolvable, or soluble. Logic is a solvent but we need a bottle to keep it in, we need something that it won’t dissolve, in order to keep the Universe making sense. The root meaning of absolute is ‘that which is not dissolved’ – ab solute. Reality seen through logic and scientific inquiry is something like looking at an item with a magnifying glass. As you move the glass closer the image gets bigger and clearer and you see more details, but you reach a certain point where it’s as fine a picture as you can get because if you move any closer the image is distorted and you’ve lost it.
So to go back where I started, the assumption la ilaha illa Allah or that the Universe makes sense, is exactly the same. It’s all tied in with the assumption that there is an absolute, there is something not knowable. If the Universe makes sense to you, you are at the same time saying that there is some item that I do not have a hold on, that is outside of what I do know. You have to admit that in order for the Universe to make sense. The other theorem of Godel concerns consistency and here we need to think about how it is we think. [I hope I don't lose you!]
Note: The speaker uses the blackboard and as the lecture is only audio some of the following [in green] may not make too much sense!
Suppose A and B stand for statements. Suppose:
A. It is night,
B.When it is night, it is cold,
C. It is cold
The way we think is according to the rule of detachment. If A and B are true, then C must be true. That’s how we think – that’s the Rule of Detachment.
A. It is night
It is not night,
B. It is day.
This is called a tautology
A tautology is true, no matter what the values of A and B are. In other words it is true whether or not A is true or B is true, that statement will always be true.
Now suppose somebody has a theory that is inconsistent, when we mean that two opposite things are both true. Well a very funny thing happens. If you want to admit to your scheme of reasoning an inconsistency, that two opposite things are both true – if you do that, you can prove that anything is true.
Suppose this statement is true, always true:
Suppose [Not A] is true.
Since [Not A] is true, we can detach it. A implies B and it is true. That is the rule of detachment.
Now since this is true, and our friend with the inconsistent theory says A is true but [Not A] is true also, then you have both of them and B is true also.
— [End of blackboard use]
The danger being then, if you have a theory that is inconsistent, a theory that contains two opposite things and they’re both held to be true, you can use it [that way] and prove anything is true.
If you believe that it is night, and it is day too, then you can prove that giraffes are born with two heads, because those are the rules. The point of it is, first of all to advise you that’s the danger of an inconsistent theory – a person can use it to prove anything. But the point is, if you have a theory and you want to know if it’s consistent, there’s one way to find out: that’s to produce a statement that has no proof. Because if the theory was inconsistent you could have proved it. If you come up with a statement that has no proof it means that there’s no inconsistencies in your system, because there’s no way I could juggle a proof out of this thing.
This is why a man cannot consistently build a case that there is no absolute. How do you people say that?
It’s a way of life to a lot of people. They say all things are relative. If they try to build a consistent logical case to demonstrate to you that all things are relative they can’t do it. Because when something is consistent you have to have an absolute in the system. It also explains why the absolute must be ineffable – unknowable – because this absolute that you’re talking about, which is a necessary item in any scheme of thinking, has to be by definition something that is not defined in your system; it’s outside your system – you can’t know it.
So then the beginning of wisdom, to this muslim and to many, I trust, is the discerning between those things that are relative and that which is absolute. An intelligent man is one that knows the difference between something that really only depends on something else, and something that depends on nothing else. The man that puts his faith in money or fame, or some other item is fooling himself if he doesn’t stop to think, ‘wait a minute – money, but money depends on certain other things: the economy of the country, which depends in turn upon the state of peace worldwide and etc. etc.’ He’s put his faith on a relative thing. The man who’s faith is on the absolute isn’t subject to wavering and change because nothing affects the absolute – it doesn’t depend on something else, how things are going. The certainty of la ilaha illa Allah - there is no god but one God – is the same as the assumption that things do make sense, that there is an absolute. It’s a certainty that resides in here; in the intellect.
It isn’t something that we have to look outside and see the evidence for, we figured it out on the inside that there is an absolute. And that’s the security, the safety, that the Muslim has in his belief because he measures what he sees on the outside against what he has on the inside. As someone has said, “the devil can imitate a miracle, but the devil cannot successfully counterfeit truth.” The devil can make a very impressive show of something, the man was saying, and if your faith is based on miracles and wonderful events that happen outside your body you can be misled because people can imitate those things. But the devil cannot imitate the truth to you because when he tries to, it won’t hold together – there is only one truth. You find that if you have in your mind the clarity of an absolute – a measuring standard.
The nature of the muslim’s belief, then, is verification. All of the input is measured against the standard of consistency. If someone wants to convince him of something he has to judge for himself, ‘does that make sense? What are it’s implications? Does it cause me some difficulty logically?’
God is the absolute, the point against which everything is measured. As the 112th surah reads, “kol howa Allahu ahad. Allahu issamad. Lam yalid walam yulad walam yakon lahu kufuwan ahad.”
- (Say: He is Allah, Unique. Allah The Absolute. He did not father, nor was He fathered. And there is nothing that can be like unto Him)
In concluding let me say that is is gratifying to see interested people here. It means that for those interested people, you cared enough to listen for yourself and not be satisfied with a second-hand report of activities. Many books – it has been calculated that atleast 50,000 books in the last 100 years – have been written against Islam. But they all fall into one general category, and they continue to fall into one general category: the fallacy of argument is called, usually, ‘Straw man’.
Instead of confronting the truth of Islam these books fashion an opponent for themselves out of straw, and then they beat it to death. Instead of facing this Muslim over here, they piece together a Muslim from a quote that some Muslim said here and somebody else said here, and they put together a Muslim and they put him over here, and then they look very tough when they beat him to pieces. But that’s not the realMuslim; he’s over here. That is, they put positions in the Muslim’s mouth which he never meant to say, and attack those and it looks very impressive, but that isn’t what Islam is all about. So I would encourage individuals who are interested to continue to go to the source. If you want to know about Judaism go and listen to the Rabbi. If you want to know about Christianity, go and listen to the Christians. If you want to know about Islam go and listen to the Muslims. By all means, you may want to see what the Christians have to say about the Muslims and what the Muslims have to say about the Christians – and that’s another topic too. But the point is to go to the source and to measure things in your own mind. Does it make sense? If something bothers you – is it because something that wasn’t true – or why does it bother you? Think about it; measure it against the absolute, the power of the intellect. This is how Man is saved.
Converting your time into gold!
“Do you feel there is no barakah in present days? Weeks are flying extremely fast, and you can’t even count days anymore!” How can a busy professional become a friend of Allah?
An outstanding set of audio lectures on exploring the numerous opportunities in our daily lives to get closer to Allah, invest in the Hereafter, strive for self-purification (Tazkiyyah) and protect our good deeds while developing an ideal Muslim personality.
Fiqh and the foundation of Islamic knowledge
Find an answer to “How do I choose a trustworthy source of knowledge to practice Islam completely?”
An excellent resource for Imams, teachers and every Muslim – this two hour session removes several misconceptions about fiqh and schools of thought and establishes respect for deriving Islamic rulings. It explains the necessity and value of scholars and jurists, admiring the true knowledge and practice of Islam in early centuries.
How to become a better Muslim?
Allah, the Creator (Islamic Belief seminar)
Shaykh Abu Yusuf Riyadh-ul-Haq
(Note: Al Kawthar Academy (www.alkawtharacademy.org) has kindly allowed us to use these lectures only for free listening on our website. If anybody else wishes to use the lectures for their website or for any other purpose then they must obtain permission first from Al Kawthar Academy.)
Shaykh Zulfiqar Ahmad (db) (www.tasawwuf.org)
How much do we really love the Almighty Allah. Do we truly love Allah when we stand before him in our prayers.
Lecturer: Sheikh Omar Elbanna
The background nasheed is called: Anti Malak : MD Al Omary. Downloads available upon request (PM me with email address).
Video inspired by SoldierofAllah2 and Muhammad Abdul Jabbar videos.
Do we reflect on who is the Almighty Allah in our prayers. Do we understand the power of Allah when we stand before him.
Lecturer: Sheikh Omar Elbana
The background nasheed is called: Anti Malak : MD Al Omary. Downloads available upon request (PM me with email address).
Video inspired by SoldierofAllah2 and Muhammad Abdul Jabbar videos.
Anything we’ve said to offend anyone or hurt anyone then its from the whispers of shaytaan but anything of benefit then its the blessing of Allah.
Please remember to share this video on Facebook/Twitter or any other social networking website in order to spread the word about Islam, Jazakallah Khaireen.