Tuesday, May 6, 2014

The Traveler’s Provision -- مسافر کا زادِ راہ -- زادُ المسافر -- Le Viatique du Voyageur

The Traveler’s Provision: A Lesson in Radical Certainty

As I was settling into my seat for the flight, my attention was immediately drawn to a man who seemed to embody a spirit of tireless service. Despite his frail frame and modest stature, he was a whirlwind of motion, moving through the cabin to assist fellow passengers with a vitality that eclipsed those far healthier than him.

Eventually, he approached my row with a warm, knowing smile. "It appears," he remarked, "that you are to be my companion for this journey—my neighbor for the flight."

"It seems so," I replied, struck by his easy grace.

As he sank into the adjoining seat, he let out a soft, weary sigh. "How long remains until the Maghrib prayer?"

"Barely a quarter of an hour," I answered.

"O my Lord," he whispered, "make this easy and let there be no hardship. The weather was truly beautiful today. Praise be to You, the Bestower of all blessings." He then began to recite the traveler's supplication with deep devotion. Turning back to me, he added, "Do you know, I learned those beautiful words from the aircraft’s own announcement system. May Allah reward those who thought to broadcast them here."

"You seem to be a frequent traveler," I remarked.

"Yes," he replied simply. "Every two weeks—twice a month—I make this journey for chemotherapy."

"Chemotherapy?" I asked, the weight of the word hanging between us.

"A test from my Lord," he said, his voice steady and devoid of self-pity. "I have been visited by a terminal illness. Look." He gently showed me the physical maps of his ordeal—the scars of numerous surgeries. "They removed a tumor from my stomach, but within two years, it had claimed the rest of my body. It was destined, and praise be to Allah in every state."

Seeking to steer the conversation toward a lighter subject, I learned that he was a humble employee and a father of seven—the eldest an eight-year-old boy, followed by six daughters.

"Do you know, my brother," he continued, "the blessings of our Protector are infinite. By Allah, they are all for our good. I feel blessed every moment I am still able to walk this earth, as long as my mind remains clear and my tongue can still move with the praise of the Almighty."

Hesitant, given his obvious frailty, I asked, "Do you own a home of your own—somewhere for your children?"

He looked at me with a gaze that seemed to see far beyond the cabin walls. "O Shaykh, the truly happy man is he who owns a mansion in Paradise. As for this world? A house here is but a temporary shadow."

When the time came to break the fast, he rose and moved through the aisle, offering dates to those around him with the insistence of a host in his own home. "Take these fresh dates," he urged, "and leave the dry ones."

"They are both good," I said as he reached me.

"True," he smiled, "but promise me you will take mine."

I thanked him and accepted. "In the name of Allah," I said, beginning my meal.

"Eat well, O Shaykh," he encouraged. "Two are never enough. I always make it a point to provide iftar for my neighbor. You surely know the immense reward for one who feeds a fasting person."

As we ate, he spoke of his family and the hardships they had faced, yet his words were saturated with a profound sense of Tawakkul—complete reliance on the Divine.

"I may not own a house, but I am content," he said. "I am utterly satisfied with whatever He has destined for me, even if my time is near."

"But how?" I asked, my heart aching for his children. "Do you have relatives who will provide for them?"

"O Shaykh," he replied, his voice tinged with a gentle reproach, "I thought you would know better. Who feeds the bird in its nest? Who sustains the fetus in the womb? Their Lord never forgets them. I leave them in a condition better than my own, for my own father left me an orphan. People speak of 'insuring' a future, but no one can insure anything except the Provider of all Creation."

"That is true," I conceded, "but one must still take the necessary means."

"Allah knows I have not been idle," he said firmly. "My family often begs me to rest because of the disease, but I continue to work. I serve coffee at wedding parties; it provides a halal living, and honest work never diminishes a man. I am well."

We continued to talk until the plane’s wheels finally touched the earth. I struggled to understand why I felt such a visceral connection to this man. He had given me a masterclass in a lesson we all claim to know but so few of us truly live: the sufficiency of the soul. He lived the reality of the birds that depart hungry in the morning and return full at dusk.

How many of us possess vast knowledge of causes and effects, yet lack his certainty? How many are generous while poor, or brave while physically broken?

As we prepared to part, I insisted on driving him to the hospital. He refused, his tone turning strict.

"The taxi driver is already waiting for me," he said. "I know him well. By paying him, I help him support his own family. Do not make yourself the cause of Allah restricting the provision of a man in need!"

With that, he was gone. I stood there, humbled, remembering the prayer of the scholars: "O Lord, grant me a faith like the faith of the simple folk." Truly, there are giants hidden in this world—souls refined in the fire of trial, emerging as beacons of deep faith and unwavering devotion.

مسافر کا زادِ راہ: یقینِ کامل کا ایک سبق

جب میں جہاز میں اپنی نشست سنبھال رہا تھا، میری توجہ فوراً ایک ایسے شخص کی جانب مبذول ہوئی جو تھکن سے ناواقف خدمتِ خلق کا پیکر معلوم ہوتا تھا۔ اپنے نحیف جسم اور پست قامت کے باوجود، وہ پھرتی کا ایک طوفان تھا؛ کبھی کسی مسافر سے گفتگو کرتا، کبھی کسی کو سفر کی باریکیاں سمجھاتا، اور کسی کو سہارا دینے کا کوئی موقع ہاتھ سے نہ جانے دیتا۔ اس کی مستعدی دیکھ کر یوں گمان ہوتا تھا جیسے وہ جہاز کے تندرست ترین مسافروں سے بھی زیادہ توانا ہو۔

آخر کار وہ میری نشست کے قریب آیا اور ایک پُرخلوص مسکراہٹ کے ساتھ گویا ہوا: "ایسا لگتا ہے کہ اس سفر میں آپ ہی میرے ساتھی اور ہمسایہ ہوں گے۔"

میں نے اس کے دوستانہ انداز سے متاثر ہو کر جواب دیا: "جی، غالباً ایسا ہی ہے۔"

اپنی نشست پر براجمان ہوتے ہی اس کے لبوں سے ایک ہلکی سی تھکی ہوئی آہ نکلی۔ اس نے پوچھا: "نمازِ مغرب میں کتنا وقت باقی ہے؟"

میں نے جواب دیا: "بس پندرہ منٹ۔"

وہ دھیرے سے بڑبڑایا: "اے میرے پروردگار! اس سفر کو آسان فرما اور اسے مشکل نہ بنا۔ آج موسم کتنا خوشگوار تھا۔ اے نعمتیں عطا کرنے والے، تمام تعریفیں تیرے ہی لیے ہیں۔" پھر اس نے انتہائی خشوع و خضوع کے ساتھ سفر کی دعا پڑھی اور میری طرف مڑ کر کہا: "کیا آپ جانتے ہیں، میں نے یہ خوبصورت دعا جہاز کے اعلاناتی نظام (Announcement System) سے سیکھی ہے۔ اللہ ان لوگوں کو جزائے خیر دے جنہوں نے اسے یہاں نشر کرنے کا آغاز کیا۔"

میں نے کہا: "لگتا ہے آپ کا سفر بہت زیادہ رہتا ہے؟"

اس نے سادگی سے جواب دیا: "جی ہاں، ہر دو ہفتے بعد—یعنی مہینے میں دو بار—میں کیموتھراپی (Chemo) کے لیے یہ سفر کرتا ہوں۔"

"کیموتھراپی؟" میں نے حیرت اور دکھ کے ملے جلے جذبات سے پوچھا۔

اس نے بڑے استحکام سے کہا: "یہ میرے رب کی طرف سے ایک آزمائش ہے۔ مجھے ایک لاعلاج مرض نے آ گھیرا ہے۔ یہ دیکھیے!" اس نے بڑی ہمت سے اپنے جسم پر کئی سرجریوں کے نشانات دکھائے۔ "انہوں نے میرے معدے سے رسولی نکالی تھی، لیکن دو سال بعد وہ پورے جسم میں پھیل گئی۔ یہ مقدر تھا، اور ہر حال میں اللہ ہی کے لیے تمام تعریفیں ہیں۔"

میں نے گفتگو کا رخ بدلنے کی کوشش کی تو معلوم ہوا کہ وہ ایک معمولی ملازم ہے اور سات بچوں کا باپ ہے۔ سب سے بڑا بیٹا آٹھ سال کا ہے اور باقی چھ بیٹیاں ہیں۔

وہ اپنی بات جاری رکھتے ہوئے کہنے لگا: "میرے بھائی! ہمارے محافظ کی نعمتیں بے شمار ہیں اور اللہ کی قسم، وہ سب ہمارے حق میں بہتر ہیں۔ میں ہر اس لمحے خود کو خوش نصیب سمجھتا ہوں جب تک میں اس زمین پر چلنے کے قابل ہوں، میرا ذہن بیدار ہے اور میری زبان اپنے مالکِ حقیقی کی حمد و ثنا میں متحرک ہے۔"

اس کی کمزوری دیکھ کر میں نے ہچکچاتے ہوئے پوچھا: "کیا آپ کا اپنا گھر ہے؟ آپ کے بچوں کے لیے کوئی چھت؟"

اس نے ایسی نظروں سے میری طرف دیکھا جو جہاز کی دیواروں سے پار دیکھ رہی تھیں۔ "اے شیخ! خوش نصیب تو وہ ہے جس کا گھر جنت میں ہو... رہی بات اس دنیا کی، تو یہاں کا گھر محض ایک عارضی سایہ ہے!"

جب روزہ افطار کرنے کا وقت ہوا، تو وہ اپنی نشست سے اٹھا اور جہاز کے راہداری میں چلتے ہوئے مسافروں کو کھجوریں پیش کرنے لگا۔ "یہ تازہ کھجوریں لیجیے،" وہ اصرار کرتا، "اور خشک والی رہنے دیں۔"

جب وہ میرے پاس پہنچا تو میں نے کہا: "دونوں ہی اچھی ہیں۔"

اس نے مسکرا کر کہا: "سچ ہے، لیکن مجھ سے وعدہ کریں کہ آپ میرا دیا ہوا ہدیہ ہی قبول کریں گے۔"

میں نے شکریہ ادا کیا اور اس کی دی ہوئی کھجور سے روزہ افطار کیا۔ اس نے حوصلہ افزائی کرتے ہوئے کہا: "بسم اللہ پڑھ کر کھائیے، اے شیخ! دو کھجوریں کافی نہیں ہوتیں۔ میں ہمیشہ اپنے پڑوسی کو افطار کروانے کی کوشش کرتا ہوں۔ آپ تو جانتے ہی ہوں گے کہ روزہ دار کا روزہ افطار کروانے والے کا اجر کتنا عظیم ہے۔"

کھانے کے دوران اس نے اپنے خاندان اور ماضی کی مشکلات کا ذکر کیا، لیکن اس کی ہر بات سے 'توکل' کی خوشبو آ رہی تھی۔

اس نے کہا: "میرا اپنا گھر نہیں ہے لیکن میں مطمئن ہوں... اگر اللہ کا حکم آ جائے تو میں اس کے فیصلے پر مکمل راضی ہوں۔"

میں نے پریشانی سے پوچھا: "یہ کیسے ممکن ہے؟ کیا آپ کے کوئی رشتہ دار ہیں جو آپ کے بعد آپ کے بچوں کا خیال رکھیں گے؟"

اس نے مجھے نرم ملامت بھری نظروں سے دیکھا اور کہا: "اے شیخ! میرا خیال تھا کہ آپ جانتے ہوں گے۔ گھونسلے میں پرندوں کو رزق کون دیتا ہے؟ ماں کے پیٹ میں بچے کو کون پالتا ہے؟ ان کا رب انہیں کبھی نہیں بھولتا۔ میں انہیں مجھ سے بہتر حال میں چھوڑ کر جاؤں گا، کیونکہ میرے والد نے مجھے یتیم چھوڑا تھا۔ لوگ 'مستقبل کی انشورنس' کی باتیں کرتے ہیں، لیکن کائنات کے رازق کے علاوہ کوئی کسی چیز کی ضمانت نہیں دے سکتا۔"

میں نے کہا: "یہ سچ ہے، لیکن اسباب اختیار کرنا بھی تو ضروری ہے۔"

اس نے سختی سے کہا: "اللہ جانتا ہے کہ میں نے کوئی کسر نہیں چھوڑی۔ بیماری کی وجہ سے میرا خاندان مجھ سے آرام کی التجا کرتا ہے، لیکن میں کام جاری رکھتا ہوں۔ میں شادیوں میں قہوہ پلانے کی ملازمت کرتا ہوں؛ یہ حلال رزق فراہم کرتا ہے اور محنت کسی انسان کا وقار کم نہیں کرتی۔ میں بالکل ٹھیک ہوں۔"

ہماری گفتگو جاری رہی یہاں تک کہ جہاز کے ٹائروں نے زمین کو چھو لیا۔ میں سمجھ نہ سکا کہ اس سادہ سے انسان سے مجھے اتنی اپنائیت کیوں محسوس ہو رہی تھی۔ اس نے مجھے وہ سبق سکھا دیا تھا جسے ہم سب جانتے تو ہیں لیکن اس پر عمل نہیں کرتے: "قناعت اور توکل"۔ وہ ان پرندوں کی جیتی جاگتی مثال تھا جو صبح خالی پیٹ نکلتے ہیں اور شام کو شکم سیر ہو کر لوٹتے ہیں۔

کتنے ہی لوگ اسباب اور نتائج کا علم رکھنے کے باوجود اس یقین سے محروم ہیں؟ کتنے ایسے ہیں جو غربت میں بھی سخی ہیں اور بیماری میں بھی بہادر؟

جدائی کے وقت میں نے اصرار کیا کہ میں اسے ہسپتال تک چھوڑ دوں۔ اس نے سختی سے انکار کر دیا۔

اس نے کہا: "ٹیکسی والا میرا انتظار کر رہا ہے۔ میں اسے جانتا ہوں، اسے کرایہ دے کر میں اس کے خاندان کی کفالت میں مدد کرتا ہوں۔ آپ خود کو اس بات کا سبب نہ بنائیں کہ اللہ کسی ضرورت مند کے رزق میں تنگی کر دے!"

وہ چلا گیا، اور میں وہیں کھڑا رہ گیا۔ مجھے کسی بزرگ کی وہ دعا یاد آ گئی: "اے میرے رب! مجھے سادہ لوح لوگوں جیسا ایمان عطا فرما۔" سچ تو یہ ہے کہ اس دنیا میں کئی عظیم ہستیاں عام انسانوں کے روپ میں چھپی ہوتی ہیں—ایسی روحیں جنہیں اللہ آزمائشوں کی بھٹی میں ڈال کر نکھار دیتا ہے تاکہ وہ دوسروں کے لیے ہدایت کا نور بن سکیں۔


زادُ المسافر: درسٌ في اليقينِ الصادق

بينما كنتُ آخذُ مكاني في الطائرة، استرعى انتباهي رجلٌ بدا وكأنه شعلةٌ من النشاط؛ كان منهمكاً في الحديث مع الركاب، يشرحُ لهم تارةً ويساعدهم تارةً أخرى، ولم يترك فرصةً لتقديم العونِ لأحدٍ إلا واغتنمها، رغم جسدهِ النحيل وقامتهِ القصيرة. كان أكثر حيويةً من كثيرٍ من الركاب الأصحاء.

تقدمَ نحوي بابتسامةٍ هادئة وقال: "يبدو أنك رفيقي في هذه الرحلة، وجاري في المقعد".

فأجبته: "يبدو ذلك".

اتخذَ مكانه في المقعد المجاور، وأرسلَ تنهيدةً عميقةً ثم قال: "كم بقي من الوقت على أذان المغرب؟"

قلت: "ربع ساعة تقريباً".

همس قائلاً: "اللهم يسّر ولا تعسّر.. لقد كان الجوُّ لطيفاً اليوم، فالحمدُ لك يا وليَّ النعم". ثم شرعَ يرددُ دعاء السفر بخشوع، والتفتَ إليّ قائلاً: "هل تعلم أنني تعلمتُ هذا الدعاء من نظام الإذاعة في الطائرات؟ جزا الله خيراً من كان سبباً في بثّه وإعلانه".

سألتُه: "يبدو أنك تكثر من السفر؟"

أجاب ببساطة: "نعم.. كل أسبوعين، أو كل نصف شهر، أسافر من أجل 'الكيماوي'".

قلتُ بدهشة: "الكيماوي؟!"

قال بصوتٍ ثابت: "نعم، إنه الابتلاء؛ أنا أتعالجُ من مرضٍ عُضال.. انظر!"، ثم أراني آثار جراحاتٍ عديدة خضع لها. "لقد استأصلوا ورماً من معدتي، لكنه انتشر في بقية الجسد بعد سنتين من العملية. كان قدراً مقدوراً، والحمد لله على كل حال".

حاولتُ تغيير مجرى الحديث، فعلمتُ منه أنه موظفٌ بسيط، وأنه أبٌ لسبعةِ أبناء، أكبرهم ولدٌ في الثامنة، والبقية بنات.

ثم استرسل قائلاً: "أتدري يا أخي، إن نِعَمَ مولانا كثيرة، وهي واللهِ كلها خير. أشعرُ أنني في نعمةٍ طالما أنني أمشي على الأرض، وعقلي معي، ولساني يلهجُ بذكر القوي المالك".

سألتُه وأنا مترددٌ بسبب حالته الضعيفة: "هل تملك بيتاً لك ولأطفالك؟"

نظر إليّ بنظرةٍ اخترقت حجب المادة وقال: "يا شيخ، السعيدُ من ملك بيتاً هناك في الجنة.. أما هنا، فالدنيا دارُ ممرٍ والبيتُ عاريةٌ مستردة!"

وعندما أُعلنَ عن وقت الإفطار، قام يطوفُ في الطائرة ويقول للناس: "خذوا من هذا التمر الطازج واتركوا اليابس".

قلتُ له عندما وصل إليّ: "كلاهما خير".

قال مبتسماً: "نعم، ولكن عدني أن تأكل من تمري".

شكرتُه وأكلتُ مما في طبقه.

قال لي: "سمِّ الله وكُل يا شيخ، جزاك الله خيراً". ثم أردف: "تمرة واحدة لا تكفي، أنا أحرصُ دائماً على تفطير جاري في المقعد.. فأنت تعلمُ أجر من فطّر صائماً، ولا شك أنك تعلم ذلك يا شيخ".

ألحَّ عليّ في الطعام، وتحدث عن عائلته وهموم الماضي، وكيف كان "التوكل" هو سلاحهم الوحيد في مواجهتها.

قال: "لا أملكُ بيتاً لكني راضٍ.. راضٍ تماماً بما قدّره الله لي ولو حان الأجلُ قريباً".

سألتُه بشفقة: "وكيف ذلك؟ هل لك أقاربُ يرعون أهلك من بعدك؟"

قال لي بنبرةِ عتابٍ رقيقة: "يا شيخ، كنتُ أظنك تعلمُ من يطعمُ الطير في وكناتها، والجنين في رحم أمه.. ربُّهم لن ينساهم. لقد تركتُهم في حالٍ أفضل من حالي حين توفي والدي وتركني يتيماً.. الناسُ يبحثون عن 'التأمين' للمستقبل، ولا مؤمّنَ إلا رزّاقُ الخلائق أجمعين!"

قلت: "هذا حق، ولكن لابد من بذل الأسباب".

قال بحزم: "يعلم الله أنني لم أقصر.. لقد كنتُ أسافر للعلاج وأهلي يرجونني أن أرتاح من عناء المرض، لكني أعمل 'صبّاباً للقهوة' في حفلات الأعراس.. وهذا يكفي؛ يكفي أنه رزقٌ حلال، والعملُ لا ينقصُ من قدر الرجال.. وأنا بخير".

استمر الحديثُ بيننا حتى لامست عجلاتُ الطائرة الأرض.. ولا أدري لماذا شعرتُ بارتباطٍ روحيٍّ عميق بهذا الرجل البسيط. لقد تعلمتُ منه درساً عظيماً نعرفه جميعاً نظرياً، لكننا نغفلُ عن تطبيقه بهذا اليقين الذي يملكه طيرٌ يغدو خماصاً ويروح بطاناً. كم من عالمٍ بالأسباب والنتائج يفتقرُ لسكينته؟ وكم من مؤمنٍ يعيش النظرية والتطبيق دون تناقض؟

ودعتُه وأنا أردد ما قاله أحد السلف: "اللهم إيماناً كإيمان العجائز". حاولتُ جاهداً أن أقله بسيارتي إلى المستشفى، فرفض بلهجةٍ حازمة قائلاً:

"سائق الأجرة ينتظرني.. أنا أعرفه، وبدفعي له أساعده على إعالة أسرته.. فلا تجعل نفسك سبباً في قطع رزقٍ ساقه الله لمسيكين!"

رحلَ وتركني مذهولاً.. حقاً، كم في هذا الدين من عظماء، يضعهم الله في المحن ليكونوا نماذج حية للفطرة السليمة واليقين العميق في زمن الشدائد.


Le Viatique du Voyageur : Ce que j’ai appris d’un inconnu à 30 000 pieds d'altitude

On dit souvent que les plus grandes leçons de vie ne se trouvent pas dans les manuels, mais dans les rencontres fortuites que le destin place sur notre chemin. Récemment, lors d’un vol qui semblait pourtant ordinaire, j’ai reçu une leçon de dignité et de foi que je n’oublierai jamais.

Une Vitalité Déconcertante

Tout a commencé alors que je m'installais à mon siège. Mon attention fut attirée par un homme qui semblait être l'incarnation même du service. Malgré sa silhouette frêle et sa petite taille, il était un véritable tourbillon d'activité, aidant les passagers avec une vitalité qui éclipsait la nôtre.

Lorsqu'il s'assit enfin à côté de moi, il me dit avec un sourire : « Il semble que vous soyez mon compagnon pour ce voyage. »

Le Poids des Épreuves, la Légèreté de l'Âme

Au fil de la conversation, le masque de la normalité s'est levé. Cet homme, si rayonnant, voyageait en réalité tous les quinze jours pour une chimiothérapie. Il luttait contre un cancer incurable qui, après avoir touché son estomac, s'était propagé à tout son corps.

Pourtant, aucune amertume ne filtrait de sa voix.

« C'était écrit, et louange à Allah en toute circonstance », disait-il avec une sérénité qui me laissa sans voix.

Humble employé, père de sept enfants, il ne possédait rien des richesses de ce monde. À ma question sur la possession d'une maison pour sa famille, sa réponse fut un électrochoc :

« L'homme vraiment heureux est celui qui possède une demeure au Paradis. Quant à ce monde ? Une maison ici-bas n'est qu'une ombre éphémère. »

La Leçon des Oiseaux

Ce qui m'a le plus marqué, c'est son sens absolu du partage. Lors de la rupture du jeûne, il a insisté pour que je mange ses dattes les plus fraîches. Il ne s'inquiétait pas de son avenir, ni de celui de ses six filles et de son fils. Pour lui, la confiance en la Providence (le Tawakkul) n'était pas un concept abstrait, mais une réalité quotidienne.

« Qui nourrit l'oiseau dans son nid ? Leur Seigneur ne les oubliera jamais », me dit-il. Il travaillait encore comme serveur de café dans les mariages pour assurer un revenu licite, refusant de laisser la maladie briser son honneur ou sa fonction de pourvoyeur.

Une Dignité Jusqu'au Bout

À l'atterrissage, j'ai proposé de le conduire à l'hôpital. Son refus fut catégorique et empreint d'une sagesse profonde : il avait déjà un chauffeur de taxi qui l'attendait. Pourquoi ? Pour que ce chauffeur puisse, lui aussi, gagner sa vie et nourrir sa propre famille.

« Ne soyez pas la cause de la restriction de la subsistance d'un homme dans le besoin ! », m'a-t-il lancé avant de disparaître dans la foule.

Conclusion : La Foi des Gens Simples

Je suis descendu de cet avion avec un sentiment d'humilité profonde. Nous passons nos vies à accumuler, à planifier et à nous inquiéter pour des lendemains incertains. Cet homme, physiquement brisé mais spirituellement géant, m'a rappelé l'essentiel : la richesse réside dans la suffisance de l'âme.

En rentrant chez moi, je n'ai pu m'empêcher de murmurer cette prière : « Ô Seigneur, accorde-moi une foi semblable à celle des gens simples. »



Monday, May 5, 2014

Knowledge in Islam (My Lecture Notes from 1995)

1. Origin of Knowledge

Statement: The source of knowledge is Allah (SWT) – Al Aleem – i.e. His attribute signifying that he is the processor of complete and perfect knowledge.

 “Behold, your Lord said to the angels: I will create a vicegerent on earth. They said: Will you place therein one who will make mischief and shed blood? While we do celebrate your praises and glorify your holy name. He said: I know what you know not” (Surah Baqarah V. 30)

Allah (SWT) transferred some of that knowledge to Adam, i.e. He taught him the “names” of all things. When one knows the name of something, the name represents that thing. This implies that He gave him the capacity to pursue knowledge. He then placed the things before the angels and asked them to name them. They said that they have no knowledge except that which you teach us.

 “And He taught Adam the nature of all things, then placed them before the angels and said: Tell me the nature of these if you are right” (Surah Baqarah V. 31)

“They said: Glory to You: of knowledge we have none, save what You have taught us. In truth it is You who are perfect in knowledge and wisdom” (Surah Baqarah V. 32)

The difference between humans and angels is that angels do not have the capacity to pursue knowledge by themselves. Allah (SWT) taught Adam the “names” of all things. This implies he gave him the reason (capacity to pursue independent knowledge/capacity to form thoughts & concepts).

Islam does not say do not reason. It says you must use it to be a good Muslim. Other religions are anti-reason. Islam is pro-reason.

Angles have only god-given knowledge, while humans and jinn have this ability to acquire knowledge.

Statement: Allah (SWT) is pleased with one who uses his reason.

What is the status of one who has knowledge? His status is EXTRAORDINARY.

He (SWT) ordered the angels to prostrate to Adam for his higher knowledge.

“And behold, We said to the angels: Bow down to Adam; and they bowed down; not so Iblis. He refused and was haughty. He was of those who reject Faith” (Surah Baqarah V. 34)

Whoever possesses knowledge will have a high station with Allah (SWT). If we are negligent of knowledge, enemies will have higher status than us.

Rhetorical Question
“Is then one who does know that which has been revealed onto you from your Lord is the Truth like one who is blind? It is those who are endued with understanding that receive admonition” (Surah Raad V. 19)

The Prophet (SWAS) made pursuance of knowledge obligatory on the Muslims.

He said: Acquisition of knowledge is obligatory on every Muslim -- male or female.


2. Function of Knowledge

Why should one pursue knowledge?

Hadith Qudsi: “I (Allah) was a hidden treasure and desired that I should be known, so I created Creation”

This shows that the function of knowledge is to take us to Allah (SWT). If knowledge is not being used to take us to Allah (SWT), it is not being used properly.

Secular perspective: knowledge should be gained for jobs.

Islamic perspective: knowledge should be gained for Allah.

The function of knowledge is to know Allah (i.e. the Truth). Truth is revealed in revelations (Quran, Torah, Injeel, Zabur, etc).

Problem: I have reason and I can acquire knowledge, but the function of knowledge is to take me to Allah (SWT).  What is the relation between reason and the Truth (Quran)?

Function of reason is to help you come to the Truth.

Suppose Quran says something is black, but reason says it is white, what should I do?

Reason is not infallible nor is it limitless. When you know it is the Truth, submit to it –whether you understand it or not.

In secular educational institutes reason sits in judgment over the Truth. Reason determines the Truth. It is a new god!!!

 
3. Knowledge through Spiritual Experience (True Dreams)

Hadith: “Prophethood consists of 46 different parts. After me only 1 will remain. When asked which is that? He replied good and true dreams.”

Spiritual experience is not dominant over Truth (revelation), e.g. if someone has a dream that the Earth is flat and the Quran says it is not, it will be the information in the Quran which will dominate that in the dream.
 

4. Knowledge & Faith

Having submitted to the Truth, we must try to understand it.

“Behold! Abraham said: My Lord! Show me how you give life to the dead. He said: Do you not then believe? He said: Yes! But to satisfy my understanding. He said: Take four birds, tame them to turn to you. Put a “portion” of them in ever hill and call to them. They will come to you with speed. Then know that Allah is Exalted in Power, Wise” (Surah Baqarah V. 260)

Islam is not a religion of blind faith. Having submitted to the Truth, you have the right to pursue the path to understand things.
 

5. Sources of Knowledge

There are two sources of knowledge:

  1. That world – revelation
  2. This world – creative intellect, nature, inquiry

Our duty is to tap BOTH sources of knowledge, not just one. Imagine you are looking at a diseased tree. You do not see the roots. If you ignore what you can not see maybe you can not diagnose the disease if it is in the roots. This results in the disease not being cured. This is the case with most social challenges of our times: drug addiction, violence, etc.
 

6. Dimensions of Knowledge

There is a whole world of knowledge besides our world. It is called Al Ghaib.

“And He revealed unto His slave that which He revealed. The heart in no way falsified what it saw. Will you then dispute with him concerning what he saw?” (Surah Najam V. 10-12)

Say you see a true dream of a fire taking place in your neighbor’s house. The fire is pre-determined. It already exists – in the ghaib. Allah (SWT) has already said “Kun” (Be). You intercept the event before it happens.


7. Nature of Knowledge

There is a difference between knowledge (ilm) and opinion (zun). Ilm is the fruit from the tree of Truth, whereas zun has no contribution to the Truth. It is not from the tree of Truth (e.g. TV, media, fantasy, etc.)

Shaitan wants to embrace you in the world of zun.

Allah (SWT) wants to keep you in the world of ilm.

 Knowledge becomes wisdom when you use it to get to Allah (SWT).

 If someone has knowledge and it does not take them to wisdom, he is like a donkey loaded with books. If you never apply your knowledge in life you will never grow in wisdom.

Wisdom (hikmah) is something very valuable.

“He granted wisdom to whom he pleased and he to whom wisdom is granted is granted has received indeed a benefit overflowing. But none will grasp the message except men of understanding” (Surah Baqarah V. 269) 

Thursday, May 1, 2014

The Secret of Success


By the passage of time,

Man is indeed in a state of loss,

Except those who believe and do righteous deeds,

And who enjoin the Truth, and who enjoin patience.

(Surah Al Asr)

 

A lot of people strive to live successful lives. For some success is in accumulating great wealth. For others it might be in honor, happiness, spending time with loved ones, achieving peace, recognition, promotion, control, service or in leaving a legacy. What if I told you that I know the secret of ultimate success that encompasses all these aspects and much more? So would you be interested in knowing?

Well I believe that the secret of success is in something called “sincerity”. In Western culture, being sincere to someone means that one is honest with them and completely fulfills one’s obligation to them. In Islam, “sincerity” or ikhlass has a lot deeper meaning. It means to do everything based on the love and fear of God. The intention must always be to please Him foremost despite all consequences. Sincerity in interpersonal relations of the creation is a consequence of the sincerity to the Creator. If one is truly sincere, one is promised success in this world and the hereafter.

There is a difference in the paradigm of Reality a believer experiences from what others apparently see with their naked eyes. A believer sees from the perspective of the value system that God has intended for him. His definition of success might seem like that of failure to others. To him apparent success without sincerity is failure and apparent failure is really success if he is sincere.

Even at work, one can never achieve true success without true sincerity no matter how many signs of apparent success are displayed. One must realize that one’s work is an amaanah (trust) from God and one must do one’s utmost never to betray that trust but rather to fulfill it in the most excellent of manners. One’s motivation is to please one’s Lord and one constantly fears His punishment. This is the primary driver rather than to meet the KPIs, get a good performance rating, get a promotion, get an award and basically look good in the eyes of other than God. In many ways if one is motivated more by these other factors one’s sincerity is in doubt. In fact showing off is a kind of a sin. It does not matter if his manager, VP, SVP and CEO change, his Lord will always be the same. His true expectation will always be from Him. If one is really sincere one will consciously hold himself accountable to God, even before one is held accountable by any man-made system, which by the way can never be made perfectly fair, no matter how much the company tries to make it.

A believer will strive to constantly apply his expertise to add value to the business. He will work honestly and hard. He will not cheat his employer. He will avoid being dependent on anyone other than God. He will have good relations with his colleagues and not hold grudges. He will not envy or backbite them. He will constantly be learning himself and mentoring others. He will not take credit for the work of others. He will not hide information and resources. He will do all this not because it is the company policy, but rather because these are the things which please his Creator. He will not worry about the consequences of his actions or fear evil from others, because he is completely satisfied regarding the outcome God has planned for Him. His relationship with Him is so strong that he knows that in God’s infinite wisdom, even apparent failures are real successes in the long run.

Thus a true believer is always successful. Setbacks are tests from God for him to develop patience and develop other aspects of his work if he faces roadblocks. Worldly success does not get to his head as he knows that too is a test for him to be humble and thankful to God. If he does not achieve whatever he planned for, God might have stored for him more benefits in other avenues which he had never thought of exploring earlier. This makes him fearless and confident to face the future, enabling him to have the sense to take full advantage of the opportunities that God will send his way in the future.

In Islam, faith is not blind. Once a person has submitted himself to God and His worship he uses his reason to understand and implement the principles of his religion. Thus he seriously studies and implements the Quran to develop his personal mission and vision and core values. He studies and implements the Sunnah of the Prophet (SWAS) as best practices for his conduct. He studies the Seerat (biography) of the Prophet (SWAS) for lessons learnt. He studies the lives of the Companions of the Prophet (SWAS) as useful case studies. He deeply reflects on the principles that are at work in Creation based on insights from these sources and implements guidance from them in his life. Thus a believer lives a life of constant holistic learning and improving which helps him in all phases of life. As God is the Creator and Sustainer of all Creation, He is most knowledgeable of the inner workings of all aspects of the challenges man faces. So if he studies the sources of his religion constantly, be will be able to glean the wisdom from them for his success in any situation in life. The resultant vision acquired through prolonged worship and pursuit of knowledge is all encompassing, enabling the believer to fearlessly apply his expertise for the complete good of the whole company, industry and community. Someone without such a vision might be fearful and strive just for himself, or his team or his department or his division alone at the expense of harming other parts of the organization. Thus sincerity to God developed by knowledge of Him and His religion, is the secret of ultimate success for man.

Friday, February 14, 2014

The Sharr in Shirk

Allah (SWT) has informed us that He can forgive any sin except associating partners with Him (shirk). Throughout history, all Messengers from Him were sent to mankind with the same essential message – worship Allah (SWT) and do not associate partners with Him. Islam came to revive the concept of strict monotheism in humanity which had been changed with time. This is the original core of all religions. Allah (SWT), in His mercy, has placed the inclination of recognizing Him as the only God is in the subconscious self of each human being. Indeed, every soul of the son of Adam (AS) has testified to the fact that Allah (SWT) is its Lord, before it was created.

It is in the essential nature of the human soul that it recognizes itself as vulnerable and thus needs to worship. If it does not worship Allah (SWT), it will worship something else. Satan has vowed that it will keep humans away from the supreme goal of worshiping Allah (SWT). It does this by diverting their focus away from Allah (SWT) and towards other false gods which can be idols, elements of the nature, living or dead people be they messengers, religious reformers, saints, clergy, forefathers, national leaders, famous personalities, Satan, angels, jinn, money, power, fame, ego, personal desires, etc.

What is the broad meaning of “worshiping” something? By worshiping a thing, it means that one is submissive to it, reveres it, considers it all powerful, obeys it unconditionally, loves it the most, fears it the most, tries to please it, never try to displease it, prays/pleads to it, takes one’s rulings from it, always thinks about it, thinks that only it can provide resources/solutions to him, thinks that it is its ultimate benefactor, etc. If someone has any of the above elements for something other than Allah (SWT), it means that he is doing shirk (associating with Allah (SWT)).

What is the sharr (evil) in shirk? Does Allah (SWT) want everyone to only worship him because of His ego, nauzobillah? Allah (SWT) is perfect and does not have such human deficiencies. Everything in the creation worships Allah (SWT). Grass grows, planets move in orbits, tides rise and fall, the clouds bring rain, predators hunt, birds chirp, bees make honey, etc. In everything they do that they were created to do, they are worshiping and praising the glory of Allah (SWT). They have no choice in this. Only man has been created different. He has a special status in Creation. He can either fulfill its destiny -- rising to a status higher than that of the angels by recognizing Allah (SWT) and voluntarily submitting to Him, using his free will and intellect to do so; or he can go lower than the animals by choosing not to. As vice-regents of Allah (SWT) on the Earth, he is supposed to carry out this ultimate test. Will he realize the purpose of his existence and rise to his full human potential, living an inspired life of fulfilling all its natural responsibilities? That inspiration comes from the guidance from Allah (SWT) directly – from contemplation on Creation in light of the Scriptures and adopting the lifestyle (Sunnah) of the last Messenger He sent to guide humanity – Muhammad (SWAS). He guides and inspires only those who depend directly on Him, i.e. worship Him alone, i.e. do not do shirk. To be receptive to this inspiration, one must be free of sins; one’s heart and mind should be clean to be colored with the right thoughts.

By living a life of submission to only Allah (SWT), the human soul will penetrate the mysteries of Reality through this inspiration. It will long for seeing the complete “picture” of this perfect Reality which he will see in Jannah when he sees the “Face” of Allah (SWT). That is the supreme joy for which human souls were created for. Their level in Jannah will be based on the clarity and depth of the spiritual vision that they cultivated in their sojourn in the earthly life. Those that have done shirk will not have not have this vision as they followed and worshipped other Creation and did not develop any spiritual insights of their own. Thus their deluded souls need to be cleansed by eternal burning in Hellfire as they failed to fulfill the true purpose of their creation – to worship only Allah (SWT).

Be inspired … be original … be the human you were always intended to be.

Tuesday, February 11, 2014

The Supreme Success

How do you define success? Surely attaining whatever you strive for is part of success. So if you get that coveted degree, position in a company, the desired performance rating, love of that significant other, your dream vehicle/home, amassed wealth, comfortable lifestyle, intelligent kids, etc. you feel that you are successful. The exact details of success might vary from person to person and circumstance to circumstance.

Yet the supreme success that encompasses everything else is in being pleased with Allah (SWT) and Allah (SWT) being pleased with you. That is the touchstone of all aspects of success for a Believer. Whenever we mention the name of a Companion of the Prophet (SWAS) – i.e. a Sahabi, we say radhi Allahu anhu, i.e. may Allah be pleased with him – often abbreviated (RA). There is no formalism in using this description for the Sahabis. They were serious in pursuing their supreme goal was of being pleased with Allah (SWT) and doing those actions that were pleasing to Him. They were characterized by this characteristic and that is what led to Islam spreading like a wildfire in all known continents of that time, within a generation or two.

Allah will say, "This is the Day when the truthful will benefit from their truthfulness." For them are gardens [in Paradise] beneath which rivers flow, wherein they will abide forever, Allah being pleased with them, and they with Him. That is the great attainment. (Al Maida 5:119)

Finding out what pleases and displeases Allah (SWT) is incumbent upon everyone who is serious about success. This entails embarking on a mission of systematic learning and implementing the deen in oneself and in one’s society – filtering out of one’s actions what displeases Allah (SWT) and replacing it with good characteristics, while keep one’s intentions sincerely for Him.

We find in our societies people who are materially very well off but do not have tranquility and balance in their lives. Our deen is naturally made to suit us. It caters to all our needs. Thus by implementing all its aspects we are forced to pay attention to every part of our lives in a manner that is suitable and sufficient for it. Thus a practicing Muslim is balanced. He takes care of his worship, education – secular and religious, self-development, work, body, family, relatives, neighbors, community, colleagues, friends, etc. Giving each its proper right, mainly because doing so is pleasing to his Lord. In fact that is the main reason he tries to excel in each aspect. He will be rewarded for all of these sincere efforts both in this world and the Hereafter. That is the Supreme Success!