One of the commandments of the Quran is given in these words: “Believers, remember God with much remembrance.” (33: 41) According to this Quranic verse believers must remember God very much, every day and every moment. This is the greatest teaching of the Quran, and it is the highest form of worship. One who does this will be blessed with the greatest reward from God Almighty.
What is meant by ‘much remembrance’ of God? Remembrance does not refer to the repetition of some words, but it is in the sense of thinking. Much remembrance, or zikr-e-kathir, is not a kind of lip service. It is rather a high kind of intellectual activity and a sign of God realization. Remembering God much, is a result of a chain reaction in the thinking process; that is, a series of thoughts in which each thought causes the next one. Zikr-e-kathir, or much remembrance, is a result of creative thinking.
It is a product of a prepared mind. If you possess a prepared mind, then your mind is bound to get activated at every experience or observation. You will start discovering one aspect of God-realization after another. In this way a chain reaction will be initiated in your mind.
Zikr or remembrance does not refer to the repetition of some words, but it is in the sense of thinking.
It is this intellectual activity that is called zikr-e-kathir in the Quran. For example, if it is raining, a believer will very soon present his shukr, that is, acknowledgment to God. Then he will start thinking further: what caused this downpour? He will discover the natural processes that resulted in rain. He will then think that when the water was in the ocean, it was salty, but when it took the form of downpour, it turned into fresh water.
So step by step, he will discover how God created various processes which finally provided him water to drink. This is an example of chain reaction in thinking, and through this chain reaction, one by one, you start discovering aspects for realization of God. If you are a prepared mind, then this process will continue without limit.
This chain reaction of zikr will enhance your maarifah, that is, realization. It will improve your relationship with God, increasing your wisdom and power of analysis.
Source: Spirit of Islam December 2014
Remembrance of God means zikr or dhikr. Remembrance of God, is one of the basic teachings of Islam. The opposite state that of forgetfulness of God, is unpardonable negligence. Dhikr is a reality of nature. At every moment man experiences those things, which are directly related with God. He sees the sun, the moon, the rivers, the mountains, the air and the water.
All of these are God’s creations. It is but natural that all the creations that come before man should be reminders of the Creator. Right from the earth to the heavens, all things are manifestation of God’s Beauty and Perfection. With their whole existence they serve as harbingers of God’s Being.
Similarly in the world, as man leads his life, day and night, his attention is drawn at all times to God. Being influenced by God’s creation, his heart and mind produce divine feelings. Dhikr is nothing but the verbal expression of these feelings.
Throughout his life man experiences his attachment to God again and again, and when he ponders over his existence, his heart is filled with rejoicing that God created him in the most noble image and lavished upon him all the best qualities. These feelings well up in his heart in many ways. This is also a form of dhikr.
Man undergoes many kinds of ups and downs in his daily life; he has pleasant as well as unpleasant experiences of all kinds. As he goes through these experiences he repeatedly turns to God and remembers Him in different words, again and again.
Similarly, during his daily obeisance he repeats many prayers. These words of prayer are derived sometimes from the Quran and sometimes from the hadith. These words coming spontaneously to his lips are the stuff of dhikr, the remembrance of God.
Source: Principles of Islam
The concept: ‘Where there is design, there is a designer’ is the greatest evidence to prove the existence of God, as we can see the universe, which is God’s creation in front of us.
Throughout the universe, there are countless examples of superb organisation, far surpassing even the most advanced systems of man-made machines. It is simply unthinkable that the formidably complicated system of the universe could have come into existence without a Creative Intelligence being behind it. There is something utterly irrational in refusing to believe in the Organiser of an organised universe.
Nature proclaims the fact that there is one God Who, in the infinity of His Wisdom, has created and continues to sustain this universe. The very existence of the universe, with its superb organisation and immeasurable meaningfulness, is inexplicable except as having been brought into existence by a Creator—a Being with infinite intelligence—rather than by blind force.
The human mind has thus no rational grounds for denying the existence of God. We have to concede that there is a formidable array of facts in the universe that cannot be explained unless we admit the role of a superior Mind, or God Almighty.
In view of the recent advancement in scientific reasoning, true faith has proved to be as rational as any other scientific theory. Now, according to modern developments in science, one can safely say that religious tenets can be proved on the same logical plane as the concepts of science. Reason and faith are now standing on the same ground. In fact, no one can legitimately reject faith as something irrational, unless one is ready to reject the rationality of scientific theories as well.
In the pre-Einstein era, people held that the concept of God pertained to the unseen world and that since no direct argument was available to prove it, belief in God was illogical. They considered all the relevant indirect arguments as scientifically invalid since these were inferential in nature. But now the whole situation has changed. As nothing is really observable, the existence of anything can be established only by means of the inferential argument, not the direct argument.
Today, science holds the inferential argument as valid. If it is valid with regard to the unseen micro-world, it is also valid with regard to the existence of God and other religious truths. Bertrand Russell admitted the fact that the argument centering on design propounded by theologians seeking to offer evidence for the existence of God is scientifically valid. The fact is that when there is design, there must also be a designer. We see that our world is well-designed. This should lead us to believe that there is a Designer of it—God.
Claude M. Hathaway, the designer of the “electric brain” for the U.S. National Advisory Committee on Aeronautics at Langley Field writes in an essay entitled “The Great Designer” of what he thinks of the rational bases of his belief in a supernatural God. He states, most pertinently that “design requires a designer.” It may not be possible to prove the existence of God by observing Him through a telescope, but it should be remembered that we do base our arguments for His existence on the meaningfulness and design of the visible universe.
When we reflect deeply on our world, we find clear signs of planning, design, and intelligent control all over the universe. These signs lead us to believe that there is a Creator of creatures, a Designer of designs, and a Mover of all movements. In such a situation, we will be compelled to say that our choice is not between ‘the universe with God’ and ‘the universe without God’. It is not an option. The real option is between ‘the universe with God’ or ‘no universe at all’. As we cannot opt for the proposition “no universe at all”, since the universe is too obvious for us to deny its existence, we have no option but to accept the proposition of “the Universe with God.”
Those who possess taqwa firmly believe that God sees everything. This inspires in them a strong desire to perform good deeds and a hatred for all things evil. Such thinking induces righteous conduct and taqwa thus becomes the foundation of all good deeds.
One who has fear of God, or taqwa, will see his affairs in relation to God, the Almighty. Here too, the same principle applies with greater force. When one sees oneself in relation to creatures, one can rate oneself as being greater than others. But when one sees oneself in relation to God, everyone becomes small, in relation to God. No one is great. In this way the belief of a God-fearing man or woman makes him or her a balanced person.
Once an individual becomes a God-fearing person, his life changes completely. He becomes careful to avoid that which will lead him to Hell, and is desirous of anything which will make him deserving of Paradise. He loves and fears God above all.
Source: Discovering God
Two things are very important to be able to adhere to this path—sincerity and introspection. That is, to reflect upon everything very seriously and to introspect at all times. These two practices will act as a guarantee that one will continue to remain on the path of taqwa and will steer clear of non-godly paths which will lead to distraction.
Taqwa does not mean adopting some outward form of dress. It is mentioned in the tradition that taqwa relates to the heart. (Sahih Muslim, Hadith No. 2864-a)
Those who reflect deeply on matters will be able to follow this path of taqwa. In reality, taqwa is the name of one’s internal state. If a person is not Godconscious internally, no outward form or practice can grant him the status of a person imbued with taqwa. According to a hadith, God does not see the outward form, but sees one’s heart, i.e., one’s inner state. (Sahih Muslim, Hadith No. 2864-b)
Source: Discovering God
It is recorded in a tradition that Umar Faruq once asked Ubayy ibn Kaab what taqwa was. He replied, “Have you ever passed by thorny bushes?” He said he had. Ubayy ibn Kaab then asked, “What did you do then?” Umar Faruq said that he had gathered up his clothes and cautiously kept away from the thorns, so as not to get entangled. Ubayy ibn Kaab replied that that was taqwa. (Tafsir Ibn Kathir, vol. 1, p. 75)
We learn the reality of taqwa from this tradition. Taqwa actually means that in this world, one should keep away from all kinds of trials and tribulations. It can be summed up in one phrase, a ‘cautious approach’. At all times in the world there are different types of temptations, and great and small tribulations. In such conditions, the way of taqwa is for a person to keep sedulously away from all these and adopt a cautious approach on all occasions.
Source: Spirit of Islam May 2019
In the Quran, God states: “I created the Jinn and mankind only so that they might worship Me.” (51: 56)
We learn the purpose of man's creation from the above verse of the Quran. Mujaahid Tabii, a disciple of Abdullah ibn Abbas (died. 687 CE) has explained worshipping God in terms of the realization of God. (Tafsir Al Qurtubi)
Realization or Maarifat means the discovery of God. Man is born with an extraordinary mind. Man is required to utilize his thinking capacity to reflect upon all the related aspects of existence. In this way, he discovers the truth through personal contemplation. He must take his place in this world on the basis of self-discovered truth.
Man is required to utilize his thinking capacity to reflect upon all the related aspects of existence and discover the truth through personal contemplation.
That is to say, in a world where everything is subjected to compulsory submission, man should engage in voluntary submission given his developed mind.
Self-discovered truth is no simple matter. This state can be achieved only by saving oneself from distraction, by being focused in one’s thinking and by becoming a seeker in the full sense. When a person devotes himself fully to study and contemplation, he receives special divine help. He becomes God’s chosen servant (mukhlas) and starts to receive divine inspiration.
With his experience and study, and God’s special support, he discovers the truth and thus develops a realized personality. It is such individuals who have surrendered to God of their own free will, who epitomize the true purpose of creation.
Source: Spirit of Islam September 2016
Islam means submission. The name Islam has been given to this religion because it is based on submission to God. A Muslim is one who is subservient to God in thought, word, and deed. All his dealings are done in obedience to God. He bows to God’s will in all matters. Islam is the religion of the entire universe, for all the parts of the universe are functioning according to the principles laid down by God.
The same conformity to divine principles is desired of humans also. A person has to live as God’s faithful servant just as the rest of the universe totally obeys its Creator. The only difference is that the universe obeys God as a matter of compulsion, while a human being is required to follow divine injunctions of his own free will.
When a person adopts Islam, it is, first of all, his thinking which is shaped by Islam. Subsequently, his desires, his feelings, his interests, his relations—everything become dyed in the hue of God. Then comes his daily life–his behaviour and dealings with others are moulded according to the virtues upheld by Islam. In short, both internally and externally he becomes an obedient person.
Islam is the religion of the entire universe. Just as the rest of the universe totally obeys its Creator by compulsions, man must conform to divine principles of his own free will.
Source: The Spirit of Islam
The Quran says: “Are they seeking a religion other than God’s when every soul in heaven and on earth have, willingly or by compulsion, b owed to His will?” (3: 83)
This means submission to God is the religion for both man and the universe. All the things on the earth or in space are following God’s commands to the letter. The revolution of the stars, the flowing of water, the growing of trees, in short, all things are following the same course which was determined for them by God. Nothing is allowed to deviate from the divine path. The Quran says: “The sun is not allowed to overtake the moon, nor does the night outpace the day. Each swims along in its own orbit.” (36: 40)
The same is required of human beings. The Prophet Muhammad said: “A believer with his faith is like a horse with its tether.” (Musnad Ahmad, Hadith No. 11335)
The movement of the horse is restricted to the length of its tether. So is the case with the believer. His words and deeds are all restricted by the limitations set by his faith.
The true believer prefers to lead a highly disciplined life, always adhering to the set of commandments ordained by God Almighty. He ensures that his speech is entirely pure, his intention and thinking are subordinated to the will of God. He is always conscious of the fact that he is a servant of his Lord. The Quran depicts the true believer thus:
Source: Quranic Wisdom
According to this Quranic verse, Sajdah is the nearest meeting point between God and man. Sajdah or prostration brings man very close to God. The Quran says:
“Do Sajdah (self-prostration) and come nearer to God.” (96:19).
Sajdah is the sign of submission or surrender, for it is only in a state of submission or surrender that we can meet God Almighty. Sajdah is the final position of submission for acquiring a place very close to God.
Source: Quranic Wisdom
The Quran says, “And when My servants question you concerning Me, tell them that I am close at hand. I answer the prayer of the suppliant when he cries to Me. So let them hear My call and let them trust in Me, in order they may be rightly guided.” (2: 186). This shows that the relationship between man and God is reciprocal: man offers God what he has, then God bestows His favours in return. Man offers his Lord a gift of realization, piety and thankfulness. In return, God provides him with eternal guidance and prosperity.
Man can deal with any problem in either of two ways: the pious and morally proper way, or the way in which such values are abandoned. The correct answer to the call of God is for one to use one’s intellect to ascertain the right course of action and then follow it, difficult as it may seem. One then automatically avoids the easy, though misguided way. Sometimes one is faced with the choice between callous and unjust action on the one hand and righteous, fair treatment on the other. If one answers God’s call as it should be answered, one will not flinch from the righteous path and will refrain from oppression and cruelty. Man is free to consider what he has, within him and outside, to be the result of chance; alternatively he may look at it all as the fruits of his efforts; or he can acknowledge reality and consider it all as having come from God. A person who adopts this latter course will answer the call of God implicit in every blessing by exclaiming, “Lord, You are the bestower and You have given us everything!” When one has offered one’s mind and heart to God in this way, then God will provide one with guidance, which means a righteous life in this world and eternal Paradise in the next.
Source: Spirit of Islam June 2016
The goal of Islam is to establish direct communion between God and man in order that man may become the recipient of divine inspiration. When this communion is established between God and man, man can feel himself becoming imbued with a special kind of peace. His eyes are moist with tears. He starts receiving inspiration from God. He starts living in the remembrance of God.
The greatest source of pleasure for man is the remembrance of God. It is this reality, which finds expression in this verse of the Quran:
“It is only in the remembrance of God that hearts are comforted.” (13:28)
Here comfort means peace of mind that stems from God Almighty. For, true and lasting comfort can be achieved only through the Perfect Being. One who discovers the secret of living in the remembrance of God, has discovered a life of limitlessness.
Source: Love of God
The desired relationship between man and God is that of a living relationship. This relation exists at all times and at every moment through the remembrance of God, prayer, worship, contemplation, reflection, and drawing lessons from God’s signs, etc. Man asks God for blessings at every moment and he receives them from God at every moment. Just as man is dependent on God for his existence, so is he totally dependent on God for his survival. If God ceased to sustain him even for a moment, man would be destroyed. In accordance with religious belief, God is not only the Creator but also the Sustainer. That being so, the theory of evolution is, in effect, a negation rather than an affirmation of God.
Source: Spirit of Islam May 2013
Worshipping God is to express reverence for one’s God and Creator, a Being who truly deserves to be held in awe. On the contrary, when man bows his head before anyone else, he exalts one who is no better than himself—and as such, has no right to be worshipped. Adoration of God glorifies Him, while worship of anything other than God degrades the worshipper. Veneration of God makes man a realist while prostrating himself before a non-God turns him into a creature of superstition. Bowing to God opens the door to the realization of the truth, while the worship of something other than God closes this very door in man's face.
Source: The Spirit of Islam
A monotheist attributes all greatness to one God and seeks the fulfillment of his desires solely from Him. His worship is directed only to God, and he places his utmost trust in Him, considering Him superior in every aspect. Worship represents the ultimate expression of attachment to someone, which is why all forms of worship are exclusively the right of the one God. Worship of any kind is impermissible for anyone other than God.
The beginning of monotheism is discovering God as the Creator and Lord of the universe. When a person achieves this realization, the Quran describes the impact it has on them in detail: "When they listen to what has been sent to the messenger, you see their eyes overflowing with tears because of the Truth they recognize. They say, 'Our Lord, we believe, so count us among those who bear witness. Why should we not believe in God and the truth that has come to us? We yearn for our Lord to admit us among the righteous.' And for their words, God will reward them with Gardens through which rivers flow, wherein they shall abide forever. That is the reward of those who do good." (5:83-85)
The Quran describes the personality that emerges from the discovery of God in various ways. In this context, one verse is translated as follows: "True believers are those whose hearts tremble with awe at the mention of God, and whose faith grows stronger as they listen to His revelations. They are those who put their trust in their Lord." (8:2)
Modern science, through analysis and experimentation, has demonstrated that everything, despite its apparent diversity, ultimately consists of a collection of atoms, which are in turn composed of electromagnetic waves. This discovery has dismantled the myth of multiplicity in nature. Despite their outward differences, all things are ultimately unified in their reality. It is as if the advancement of knowledge has refuted the polytheistic theory and provided a solid basis for the theory of monotheism. Therefore, science supports the monotheistic concept of God.
Belief in monotheism—tawheed—is the foundation upon which all Islamic actions are built. Monotheism means belief in the oneness of God, recognizing that all powers and authority belong solely to Him. He alone is deserving of worship, and no act of worship should be directed to anyone other than God. He governs the system of the entire universe, provides everything to every creation, including man, and the right of superiority belongs solely to Him. When an individual realises God, the Creator and Lord of the universe, it ushers in an intellectual revolution within his mind, turning an ocean of realization into a raging tempest. Subsequently, a profound transformation occurs in their thoughts and emotions, resulting in the emergence of a new person. And when this revolutionary thought inspires many people, they form a society known as an Islamic society.
