According to religious belief in Islam, Satan has a role to play. A person’s mind has ego and desires. Each desire is an entry point for Satan wherefrom it enters. When Satan enters one’s mind, the Quran says:
When any evil suggestion from Satan touches those who fear God, they are instantly alerted and become watchful. (Quran 7:201)
The final decision rests with man and man alone is accountable for his actions. Satan cannot make a person commit sins. He can only act as a catalyst.
The greatest issue facing man in this world is how to secure salvation in the life after death so that he may find his true abode and have a share in God’s eternal blessings.
Every man who is born in this present world has to enter another world after death. In this world man was granted life’s opportunities as a matter of being tested by them. Whatever man receives in the next world will be purely on the basis of his deeds in this world. This means that in the world before death, man has been given a great number of things and opportunities, whether or not he deserved them. But after death, the criterion of receiving will only be a matter of his just deserts; nothing will be given to him to try him.
This means that those who are held to be deserving will be granted not out of God’s blessings but more that they actually merited. But those who have done nothing to deserve God’s blessings will have nothing whatsoever in store for them. They will be compelled to live in a state of utter deprivation.
This is man’s greatest problem. To what should he give the greatest attention so that he may not be held undeserving in the life to come? Everyone has to himself exert to the utmost in the consciousness that in the next stage of his life he may by default be considered without merit. Then there would be no further scope for him to earn God’s blessings, salvation would elude him completely.
The next world is the most perfect and eternal world. There, all kinds of pleasures and happiness have been stored up for mankind. It is that world which man should cherish most, and it should be the place to which he most earnestly aspires. But the time for action to secure a place in that blessing-filled world is not the world after death, but the world before death. The present world is the place for action, while the next world is the place for reaping the reward for one’s deeds.
Salvation in the life Hereafter is only for those who prove themselves deserving of it.
We do love God. He is our supreme benefactor, the most gracious and the most merciful. Piety in human beings is a manifestation of the love they have for God. Having fear of God is not in the same sense as having fear of a ferocious animal. Rather, fear of God is positive fear and can be understood in the context of obedience to God. While God is compassionate and benevolent toward human beings, He is also very just. Thus, fear of God is a result of the realization that God has the ability of punishing wrongdoers for their evil deeds. God is all-knowing and nothing is, or can be, hidden from Him. A person who has fear of God constantly lives with the sense of being accountable to Him. Even if his fellow human beings do not have the power to implicate him for his wrongful actions, a person who has fear of God knows that in the Hereafter he will surely be answerable to the Almighty for his actions, big or small. It is this that causes a believer to naturally fear God, a concept which serves as a source of reform in his life.
God is the Creator. When I see my existence, it is but natural for me to think how this existence came into being. The renowned French philosopher Rene Descartes said, ‘I think, therefore, I exist.’ Following this dictum, I would say, ‘I exist, therefore, God also exists.’ Because when there is a creation, a Creator is also bound to exist. Modern science tells us that our universe is vast, proportional and continuously expanding. It is an intelligent universe, but a right approach would be to say that the universe is the work of an Intelligent Creator.
In order to better understand the idea of creation, let us also reflect on the development of human knowledge. Human knowledge has two different phases—the pre-Einstein period and the post-Einstein period. In the pre-Einstein period, knowledge was confined to the macro world, which was observable and measurable. It was believed that matter was eternal and had not been created. But, in the post-Einstein period, with the development of quantum physics and discovery of the phenomenon of the Big Bang, this thinking changed.
When the atom was split, the world of logic underwent a colossal change. Splitting of the atom revealed the micro world. It came to be known that subatomic particles, which constitute matter at the most fundamental level, cannot be observed even by the most powerful microscope. The question is when we cannot see then, how do we believe that they exist? They cannot be visually seen, but every scientist believes in their existence, for the reason that although we cannot see these things directly, we can measure their effects. We believe in the existence of all of these things, not by observation but by the effects they produce. In other words, the existence of these unobservable particles of the micro world can be proved by way inferential argument – they cannot be seen, but can be known by way of their effects. And if inferential argument is valid with regard to the unseen elements of the micro world, it is also valid with regard to the existence of God or the Creator.
Moreover, scientific studies of today tell us that about 13 billion years ago there occurred a big bang in space. After this, our universe came into existence. Scientists have found evidence to believe that in the beginning there was what they call a cosmic ball. All the particles now present in the universe were tightly bound to each other in this cosmic ball in a highly compressed and dense state. Then, according to astronomical studies, this cosmic ball suddenly exploded. The compact particles scattered outwardly and as they were moving away they started interacting and the present universe as we see it (galaxies, stars, etc.) came into existence. This was the beginning of matter, but the question was which external source caused the intervention so that the compact particles scattered outwardly?
Worship
Worship means acknowledgement. It is inherent in human nature to acknowledge the Benefactor. Our Creator is our biggest benefactor who brought into existence the entire universe, which is custom-made to human needs and has a life support system to ensure our sustenance. How can we then not acknowledge the greatest of all Benefactors? Man, as a creation, has his limitations; no human being is all-powerful. When a person seeks to do something, he often finds out that he has limitations. It is this helplessness which leads him to pray to and seek help from God.
A mother solely bears the burden of her child for at least two years, hence there is a special regard given to a mother. She is the most respectable family member. According to a tradition:
Abu Hurayra reported that a person came to God’s Messenger and said: ‘Who among the people is most deserving of a fine treatment from my hand?’ The Prophet replied: ‘Your mother.’ He again said: ‘Then who (is the next one)?’ He said: ‘Again, it is your mother (who deserves the best treatment from you).’ He said: ‘Then who (is the next one)?’ He (the Prophet) said: ‘Again, it is your mother.’ He (again) said: ‘Then who?” Thereupon the Prophet said: ‘Then it is your father.’ (Sahih Muslim, hadith no. 2548)
According to another tradition:
Abdullah ibn Amr said, ‘A man came to the Prophet, may God bless him and grant him peace, wanting to do jihad. The Prophet asked, ‘Are your parents alive? ‘Yes,’ he replied. The Prophet then said, ‘Then exert yourself on their behalf.’ Then your jihad would be with them’ (i.e., in looking after them and being at their service). (Sahih al-Bukhari, hadith no. 3004)
The Quran instructs us to be kind to our parents and pray for them and this is looked at as among the best of deeds:
We have enjoined on man kindness to his parents: his mother bore him, in pain and in pain she gave birth to him, and his bearing and weaning takes thirty months. At length, when he reaches the age of full maturity and attains forty years, he says, ‘O my Lord! Help me to be grateful for Your favours which You have bestowed upon me, and upon both my parents, and to do good deeds that will please You. Grant me righteousness in my offspring. Truly, I have turned to You and, truly, I submit to You.’ We accept from such people the best of what they do and We overlook their bad deeds. They will be among the people of Paradise—this is a true promise that has been given to them. (Quran 46:15-16)
The Quran also talks about how we should treat our parents:
Your Lord has commanded that you should worship none but Him and show kindness to your parents. If either or both of them attain old age with you, say no word of contempt to them and do not rebuke them, but always speak gently to them and treat them with humility and tenderness and say, ‘Lord, be merciful to them both, as they raised me up when I was little.’ (Quran 17:23-24)
The Qur’an, the Book of God, enshrines the teachings which were basically the same as were to be found in previous revealed scriptures. But these ancient scriptures are no longer preserved in their original state. Later additions and deletions have rendered them unreliable, whereas the Qur’an, preserved in its original state, is totally reliable.
The Qur’an has 114 chapters. Its contents in a nutshell are: belief in one God, and considering oneself answerable to Him; firm belief that the guidance sent by God through the Prophet Muhammad is the truth and that man’s eternal salvation rests thereon.
The position of the Qur’an is not just that it is one of the many revealed scriptures but that it is the only authentic heavenly book, as all other books, due to human additions and deletions, have been rendered historically unreliable. When a believer in the previous revealed scripture turns to the Qur’an, it does not mean that he is rejecting his own belief, but rather amounts to his having re-discovered his own faith in an authentic form.
The Qur’an is a sacred book sent by the Lord of all creation. It is a book for all human beings, because it has been sent by that Divine Being who is the God of all of us.
The Qur’an is no new heavenly scripture. It is only an authentic edition of the previous heavenly scriptures. In this respect, the Qur’an is a book for all human beings, of all nations. It is the expression of God’s mercy for one and for all. It is a complete message sent by God for every one of us. The Qur’an is a light of guidance for all the world just as the sun is the source of light and heat for all the world.
Islam means submission. The religion of Islam is so named because it is based on obedience to God. A true believer in Islam is one who subordinates his thinking to God, who follows God’s dictates in all aspects of his life.
Islam is the religion of the entire universe. For the entire universe and all its parts are functioning in accordance with the law laid down by God.
Such behaviour is also desired of man. Man should also lead his life as God’s obedient servant just as the rest of the universe is fully subservient to God. The only difference is that the universe has submitted to God compulsorily, while man is required to submit to the will of God by his own choice.
When man adopts Islam, first of all it is his thinking, which comes under Islam, then his desires, his feelings, his interests, his relations, his loves and his hatred. All are coloured by his obedience to God’s will.
When man, in his daily life comes under God’s command, his behaviour with people, his dealings all are molded by the demands of Islam. From inside to outside he becomes a person devoted to God.
Man is God’s servant, and indeed, the only proper way for man in this world is to live as the servant of God. Islam, in fact, is another name for this life of servitude to God. Where the Islamic life is devoted to the service of God, the un-Islamic life unashamedly flouts the will of God. Islam teaches man to lead an obedient life and surrender himself completely to the will of God. It is people who do so who will share God’s blessings in the next world.
There is no such term as ‘pure Muslim’. A true believer is one whose heart is pure, and only God knows the state of one’s heart. We, humans, do not know what a person is in his heart and so we cannot determine a person’s purity. This matter is solely between God and man.
The essence of faith is ma‘arifah, (realization or discovery of God). When a man consciously seeks out and finds God, and thereby has access to divine realities that is what constitutes faith.
This discovery is no simple matter. God is the Creator and Owner of all things. He will award or punish all, according to their deeds; none is free from His grip. The discovery of such a God shakes to the core of the whole life of man. His thinking is revolutionized, for God becomes the centre of all His emotions.
With God as the principal focus of his attention, man becomes God’s servant in the fullest sense of the word. He becomes a man whose living and dying is all for God.
Such a faith ultimately results in all of man’s behaviour and his dealings taking on the hue of God. When the believer speaks, he is conscious of the fact that God is listening to him. When he walks, he does so with modesty so that his gait may not be displeasing to God. When he deals with people, he is always worried lest he deal unjustly and be punished by God in the next life.
The impact of this degree of faith makes the entire life of man akhirat-oriented. In all matters his eyes are focused on the Hereafter. Instead of immediate gain he makes gain in the next life his goal. Whenever there are two aspects of any matter, one pertaining to this world and the other to the next world, he always prefers the latter.
Faith, another name for the recognition of the Supreme God, becomes for the believer a fountainhead of limitless confidence in his Creator. When this recognition takes root in an individual’s heart and soul, his whole personality becomes regenerated. Knowing that in all circumstances he may depend upon God, he becomes a new man.
Every religion has an institutional place of worship. The Kabah was built by the Prophet Abraham for the worship of One God (monotheism). Neither Abraham nor his followers ever placed an idol inside the Kabah. In later times, since it was open for all, some visitors placed idols inside the Kabah, thereby causing intrusion or unauthorized trespassing.
When the whole of Makkah came within the fold of Islam, the presence of these idols became irrelevant and therefore they were removed. This was not done as a mark of disrespect. Had there still been worshippers of these idols, they would not have been destroyed but simply relocated to their rightful temples.
Source: The Seeker’s Guide
The common message of these three religious scriptures is monotheism, or the concept of unity of God. There is a verse in the Quran that reads:
The believers, the Jews, the Christians, and the Sabaeans, all those who believe in God and the Last Day and do good deeds, will be rewarded by their Lord; they shall have no fear, nor shall they grieve. (Quran 2:62)
This is a very old question. I feel it is a very short-sighted approach to look at some events transpiring in the world and formulate an opinion based on them. We should first develop an understanding of the creation plan of God and then evaluate events in the light of this Plan.
History shows that difficulties and hardships have also played a vital role in the progress of many countries and have been their maximum contributor. For example, one of the greatest calamities to have hit the human race was the dropping of atomic bombs on the Japanese cities of Hiroshima and Nagasaki. But the aftermath of this event had a great lesson for humanity, that is, the discovery of the principle of positive planning. The Second World War had created a compulsion for Japan as its defeat in the war was so grave that Japanese were left with only one way to plan for their future, and that was, to plan on the basis of what remained with them. The Japanese had no resources to forcibly retrieve what they had lost and as a result, they were compelled to plan on the basis of what was left with them. Thus, Japanese adopted a diligent program of nation-building and worked hard towards it to emerge as a global leader. Today it is a nation known for its most dedicated and ethical work culture in the world. The tragedy, consequently paved way for Japan to develop its prowess as a global giant in the area of innovation and technology. Another example of such intense nation-building is Germany, which revived its strength to become the most powerful European country.
The negative events of the Second World War culminated in setting successful examples of re-planning. It taught people the way forward after having incurred losses and defeat. Any disadvantageous situation creates a compulsion, which leads to new and positive developments. I can cite my own personal example. My ancestral land in my home village of Azamgarh was unjustly taken away by a person. Due to this usurpation of my property, I had nothing left to do in the village. This was when I was compelled to shift to Delhi. It was here that I was able to initiate my mission of peace, which has now spread across the whole world.
God creates compulsions to guide people in the right direction for people to learn and take heed. Many communities have risen to great heights starting from utter distress.
Another point often raised in this issue is that innocent children become victims of natural disaster, which is plainly unjust and abhorrent. As far as Islam is concerned, children who die in youth age will be rewarded with Paradise in the Hereafter. The prayer read at the funeral of these children is:
O God! Cause this child to become a means of salvation for us and cause him to become a means of reward and recompense for us [in the Hereafter]. (Mishkat al-Masabih, hadith no. 1690)
The prayer means that in the Hereafter when these children see their parents, they will come towards them and hold on to them. Thus, the prayer is an invocation to God to make these children – to whom Paradise has already been granted – a means to take their families also to Paradise.
Source: Simple Wisdom
I would say that those who are engaged in table talk cannot converse with God. If you are really serious about it, then you will have to pay a price, that is, you will have to become very keen on what you want. Let me give you an example. At a very young age, I had some problem with my eyesight and for this I visited several eye specialists – from Sitapur to Rome to the United States – I consulted doctors everywhere but I never became comfortable with any doctor.
For the first time, I became comfortable with Dr. Choudhary who had a clinic in Noida, India, but he recently passed away. I was quite worried and I prayed to God. When Mr. Jawaharlal Nehru was the Prime Minister of India, he had kept the portfolio of Kashmir to himself instead of placing it under the Home Minister (which was the protocol). On being asked the reason for his action, he replied that the issue of Kashmir was very complex, and that he alone could deal with it. With this reference point in mind, I prayed to God:
O God, You alone can deal with my problem, so please take my problem into your Hands!
Then situations took such a turn that I was introduced to an able eye specialist, Dr. Safeena Tabassum, my current doctor from Ajmer, who has shifted to Delhi. I am fully satisfied with her treatment. God helped me. So, a believer can certainly have a conversation with God, but only when he is very keen and serious about it. There are many things in your life that will work out if you are dedicated and keen. God provides for His creation.
Paradise is the name of the ideal world, the desire for which is lodged in the hearts of every man and woman. Paradise is a place where people will have no sorrow. It is Paradise where the personality of a human being shall achieve fulfilment in the complete sense.
Paradise is that world in which a creation such as man attains his complete fulfilment, where he thinks the way he wants to think; where he sees what he desires to see; where he listens to the sounds that give pleasure to his ears in the real sense; where he has the company of those people who make his life highly meaningful.
Paradise shall be a world that would have everything that a person can think of and more. It would be a world devoid of limitations, disadvantage, illness and unfortunate circumstances. The same concept of Paradise is also found in the Bible.
If you don’t accept the belief that God is self-existent, then you have to believe that the universe is a self-existent phenomenon. Since we cannot take the universe to be self-existent, we have no other alternative but to accept God as a self-existent being.
Probability means the likelihood of the occurrence of an event – that is, either the event is probable or it is not. For example, if there is probability that the universe is intelligent, it implies that the notion that the universe is not intelligent is not probable. So, when the proposition of the existence of a God is probable, then the probability that God does not exist is rejected.
The concept of iman, or faith, that people generally have is wrong. They think that the mere recitation of the kalimah (Islamic creed) gives a person iman. This is a wrong concept. Iman is another name for discovery of the truth. When you observe and study the universe, reflect on the creation and ponder over the phenomena of nature, you are led to the discovery of the Creator. This realization is really faith. This is such a significant event that it transforms your entire personality. Imagine if you are able to observe the solar system from space! This would be a very compelling scene – so many planets are orbiting around the sun – in the middle there is the tiny earth where we have our tiny houses. This will be a mind-boggling thought! Iman, or faith, is another name of discovery of the Creator and His creations. When this happens, the personality of such a person will be completely transformed. His belief will remain alive at all times as he has discovered it himself.
Fundamental to the religious structure of Islam is the concept of tawhid, or monotheism. As the seed is to tree, so is tawhid to Islam. For monotheism in Islam does not mean simply belief in one God, but in God’s oneness in all respects. No one shares in this oneness of God.
As proof of the Creator’s existence, the Quran advances the fact of the very existence of the universe. All studies of the universe show it cannot be sui genesis: some other agent is essential for the universe to have come into existence. This means the choice is not between a universe with God and one without God, rather it is between a universe with God, and no universe at all. And so, we are left with only the option of a universe with God — a condition also necessary for the existence of human beings.
As the Quran expresses it:
God; there is no deity save Him, the Living, the Eternal One. Neither slumber nor sleep overtake Him. To Him belong whatsoever is in the heavens and whatsoever is on the earth. Who can intercede with Him, except by His permission? He knows all that is before them and all that is behind them. They can grasp only that part of His knowledge, which He wills. His throne extends over the heavens and the earth; and their upholding does not weary Him. He is the Sublime, the Almighty One. (Quran 2:255)
God acquires a very prominent position in the Quran. Every chapter in the Quran begins in the name of God. People often believe that in Islam belief in God is a matter of blind faith, but if you read the Quran you will find that the Quran treats belief in God as a matter of realization resulting from thinking and pondering over the world around us. Throughout the Quran there are numerous verses enjoining the reader to observe and reflect on the universe and the phenomena of nature. A verse in chapter 3 says:
There are signs in the creation of the heavens and the earth, and in the alternation of night and day for people of understanding. (Quran 3:191)
This is because the Quran wants people to discover God through study and contemplation. God should be an intellectual discovery for believers.
It is also generally believed that God of the Quran is cruel and punishes sinners for every minor sin. But contrary to this, every chapter of the Quran begins with these words:
In the name of God, the Most Compassionate, the Most Merciful. (Quran 1:1)
In the Quran, God Himself says:
O My servants, who have committed excesses against their own souls, do not despair of God’s mercy, for God surely forgives all sins. He is truly the Most Forgiving, the Most Merciful. (Quran 39:53)
Oneness of God is interwoven in nature and a proof is that science has been searching till date that what is that one law which governs everything. Scientists have also called it the Single String Theory because science is not convinced that there can be multiple forces controlling the universe. They are striving to find out the theory of everything. Man is desperate to reach wahadat (oneness) and researches like the God particle are directed in the same direction. At the time of Newton, it was said that four forces control the universe but today this idea stands discarded. Therefore, I think it is man’s nature that gets reflected in his efforts to find that One force.
‘Thinking’ and ‘reflecting’ have been used in the Quran numerous times. According to the Quran
There are signs in the creation of heavens and the earth, and in the alteration of night and day for people of understanding.(3:190)
The creations of God therefore present all signs for those who think. Thinking leads to reflection, by way of which man can learn the profound truths of life.
There is a common belief about Islam that it teaches its adherents to be close-minded. In actual fact, Islam teaches the spirit of enquiry and asks its adherents to remove their ignorance by seeking answers to questions.
According to a tradition, the Prophet of Islam once remarked: “The remedy for ignorance is asking questions.” If the ignorant man does not inquire, his ignorance will stay with him. But if he has a questioning mind, some knowledgeable person will answer him, and he will no longer remain ignorant.
There is a saying in Arabic to the same effect: To know that you do not know is half knowledge itself. If an ignorant person is not aware of his ignorance, he will continue to remain in the same state. But when he becomes aware of his ignorance, he sets about seeking for knowledge. He will try to turn his ignorance into knowledge. In this way his awareness of his ignorance will become the stepping-stone leading towards full knowledge.
In ancient times the phenomena of nature were considered to be manifestations of God. The sight of the manifestations of nature, therefore, aroused in man the spirit of worship. It was only when these natural phenomena were divested of their divinity that the spirit of inquiry could be aroused in man. As a result, many of the mysteries of nature now lie unraveled.
An inquisitive mind is a sine qua non for the acquisition of knowledge. Only those who are possessed of this quality will achieve great success in intellectual and academic fields. Those devoid of this spirit will remain static, and will fail to climb to the top of the ladder of success.
It is this spirit, which is the foundation of all scientific progress.
Knowledge is of two distinct kinds: that which we have been blessed with in the Qur‘an and the Hadith, and that which we acquire as a result of our own research and endeavour. The first kind acquaints us with our Lord, and makes plain the issues to be faced in the everlasting world, which awaits us after death. More important, it shows us how, in the course of our present life, we may prepare ourselves to meet those issues. The second kind of knowledge provides solutions to the social and economic problems, which we encounter in everyday life.
It is imperative that Muslims should seek both forms of knowledge, but they should never lose sight of the fact that they vary considerably in importance. Their primary aim in life should be knowledge of the Qur’an and the Hadith, while the acquisition of knowledge of the other sciences should come about as a matter of worldly necessity. Without a knowledge of religion, what must be done in this world to earn an everlasting reward, will constantly elude one’s understanding, and it goes without saying that one can never then consider oneself a Muslim in the true sense of the word.
The secular sciences guide us only in worldly matters, giving us instruction in the agricultural, industrial and civic practicalities of life. But it is the Qur’an and Hadith, which set our feet on the path to eternal development. Clearly, it is just as important for Muslims as it is for anyone else to study various branches of knowledge, but they must distinguish between ultimate objectives and adventitious necessity. Muslims must not only study the Qur’an and the Hadith, but must be keenly aware that the real reasons for studying them are very different from those which prompt them to seek worldly knowledge: they must constantly bear in mind also that religious knowledge take moral priority over all other forms of knowledge.
The emphasis of Islam on learning and teaching was not confined to the Quran or the teachings of the Prophet. The Quran, in fact, has given a new outlook, a new perspective or paradigm as coined by Thomas Kahn (The Structure of Scientific Revolution, 1955). According to this Quranic paradigm, man’s most important activity being intellectual contemplation or reflection, he was not supposed to blindly follow any idea or notion just because it was attributed to his ancestors or some other authority. He had to ponder on it critically and realistically. That is why we find that the Quran is replete with hundreds of inspirational and motivational verses that invite man to reflect on the wonderful creatures of God.
For example: In the creation of the heavens and the earth, and the alternation of night and day, there are signs for people with intelligence, those who remember God standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth, (saying) Our Lord! You have not created all this in vain (without purpose), Glory be to You. (3:190-91, 7:176, 10:24, 13:3, 16:11).
This, we can say, was the intellectual seed, which is called in academic circles the spirit of enquiry. It is this spirit of inquiry, which has played the greatest role in bringing about the age of science. It is the zeal to discover which has led man to knowledge.
According to Toynbee and other world historians, this spirit of enquiry was the first and foremost prerequisite for the inauguration of the scientific era and the elimination of a superstitious outlook on nature and life. So it would not be an exaggeration to say that it is the Quran that has laid down the foundation of modern science. On the other hand, the Prophet himself has dealt with day-to-day problems of life in accordance with this realistic approach taught by the Quran. Consequently the same realistic approach became an integral part of the frame of mind of his companions. They all became curious, inquisitive and realistic in all matters of life.
For example, once the Prophet passed by an oasis where he found the farmers, who were date planters at work. When he asked what they were doing, he was told that they were pollinating the clusters of dates in order to produce a better yield. The Prophet expressed his disapproval of this process. Knowing this, the farmers immediately stopped it. But later on the Prophet was told that due to lack of proper pollination the yield had been very low as compared to the previous years. On hearing this, the Prophet replied. “You know your worldly matters better.” (Sahih Bukhari) In other words, experiment and observation should be the final criteria in such worldly matters.
