980110L - AFTER-LIFE

Lecture to 1^st year medical students of the Kulliyah of Medicine, International Islamic University, Kuantan on 10^th January 1998; by Prof Dr Omar Hasan Kasule, Sr.  Deputy Dean for Research and Post-graduate Affairs

OUTLINE

1.0 STAGES OF HUMAN LIFE

‘adam                                    hayat al duniyat

hayat al barzakh                hayat al akhirat

2.0 DEATHS AS A TRANSITIONAL EVENT

Qabdh al ruh                      Transition

Inevitable

3.0 PHYSICAL NATURE OF THE AFTER-LIFE

Physical                               Not metaphysical

Not spiritual

4.0 LIFE IN THE GRAVE

Burial                                   Life

Communication                  Dreams

Ghosts

5.0 LIFE ON THE LAST DAY

Belief in the last day          Names

Knowledge of date             Physical experience

Pre events                          Events

Resurrection                      Judgment:

6.0 LIFE AFTER THE LAST DAY: JANNAT

Names                                 Life

7.0 LIFE AFTER THE LAST DAY: HELL

Names                                 Life

8.0 THE ISSUE OF ETERNITY

Eternity in paradise          Eternity in hell

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1.0 STAGES OF HUMAN LIFE

Life on earth is temporary. It must come to an end so that another level of existence must start. This applies equally well to individuals (ajal al insan) and communities or nations (ajal al umam). The human has to pass through 4 phases: non-existence (‘adam), life on earth (hayat al duniya), life in the grave or what is called the intermediate phase of (hayat al barzakh), and life in the hereafter (hayat al akhirat). Islam does not accept the concept of re-incarnation. Each human has only one earthly life which ends on death. Akhirat is a higher and better existence than the earthly life (p 34-35 3:14…102:1-8). Good people look forward to it. Bad people fear it or ignore its existence. Life in the hereafter whether in paradise or hell is everlasting (kuluud).

2.0 DEATHS AS A TRANSITIONAL EVENT

Deaths as a transitional event. It is inevitable (p 1154 3:154... 62:8). It occurs when the ruh is separated from the physical body. Humans do not know its appointed day (p 1155 31:34). Only Allah knows when death of each individual and that of the whole universe will occur (p 1154 2:28... 76:28). All humans will die and will have life after death (p 1156-7 3:168 …55:26). Death will be followed by life in the grave. All humans will be resurrected from their graves for the everlasting life of the hereafter. On resurrection the ruh rejoins its physical body.

3.0 PHYSICAL NATURE OF THE AFTER-LIFE

There will be life after death (p 1155-6 2:28 … 80:21-22). This is in fulfillment of one of Allah’s constant laws in creation: the parity of life and death and the interchange between life and death. Life after resurrection from the graves will be physical and not metaphysical or spiritual. The Qur’an has not provided details about this life whether it will be exactly like that on earth or there will be some differences. The Qur’an makes it clear that it will be physical life with physical bodies. It has described many physiological functions of that life that are exactly similar to those on earth. The resurrected humans will experience all events of the hereafter as physical beings. On resurrection people will be gathered in one place; all generations and all geographical areas will be together (al hashr ba’da al mawt). Those who committed transgressions will be punished in hell for a limited time with the exception of those who committed shirk who will be condemned to stay in hell for ever. Paradise (jannat) will be the permanent abode of the righteous.

4.0 LIFE IN THE GRAVE:

Burial: Humans are buried in graves (80:21). Burial in the grave (qabr) has both biological, social, and spiritual significance. On the biological level, burying the body prevents the spread of disease that would occur of it were left to decompose in the environment. Socially it is a demonstration of respect and honor for the human being who even in death is given a respectful send-off unlike most animals that just abandon their dead. Salat al janazat for the Muslim deceased is further consolidation of this respect. The Prophet even stood up in respect for a passing funeral procession of a Jew (MB# 667 p 332). The Prophet Muhammad (PBUH) was forbidden to perform salat al janazat for the hypocrites (munafiqin) who has forfeited the respect due to humans by their unbelief and treachery (9:84).

Events of the grave: Angels will question the deceased as soon as they are buried in their graves. The righteous will answer correctly whereas the evil ones will not know the answers. Knowledge of the correct answers is not academic it is more moral. Thus an evil person who learns the right answers to the questions while on earth will not be able to reproduce them in the grave. Everyone will be told their fate while they are still in the grave whether they will go to hell or to heaven (MB# 694 p 343). There will be rewards for the righteous in the grave and punishment for the wrong-doers while still in the grave (MB# 691 p 342). Finally the dead will be resurrected in a physical form on the last day (ba’ath, ihya al mawta, al hayat ba’da al mawt).

Life: There is life in the grave. This is transitional life between earthly life and life in the hereafter (hayat al barzakh). We do not have a detailed description of the nature of life in the grave. We however know that it is temporary and the stay of the human in the earthly grave is like a visit (102:2) in comparison with the length of the hereafter. Some authentic hadiths indicate existence of some physiological functions in the deceased in the graves such as shouting (MB# 674, p 334; MB# 692 p 343), hearing (MB# 689 p 342), and conscious understanding (MB# 690 p. 342).

Communication with the dead in the graves: There is no evidence for existence of ghosts or any other communication between the dead in the graves and living humans on earth. There is also no evidence that they can in any way influence events on earth. There is no evidence that the living can in any way influence events in the grave with the exception of prayers (dua) to Allah the almighty to have mercy on those in the grave and it is Allah’s privilege to do what He wants in such a situation; humans can not know for certain what is the final result from their dua.

Dreams: There is no evidence that dreams of the living about the dead are a form of true communication with them. It is only dreams by prophets that are considered true. Dreams of the humans are not always true and their interpretation is not a valid method of knowing anything about the dead.

5.0 LIFE ON THE LAST DAY (YAWM AL QIYAMAT)

Belief in the last day: It is part of iman to believe in the last day (p 33 2:4…65:2). Belief in the last day (p 178 2:4…70:26) gives meaning to human strife on earth and gives it a humanly understandable goal in a temporo-spatial dimension. The occurrence of the last day is certain (p 18 2:223…88:17-26). Denial of the last day is unbelief, kufr (p 36-37 4:136… 83:10-12). It is not difficult to understand and believe in the last day. It is logical that anything that is dynamic and undergoes changes must have a beginning and an end. No physical structure or phenomenon can be everlasting; each has a finite life-span. The earth and its contents cannot be an exception to this general rule. Everything except Allah must have a beginning and an end. Only Allah has a permanent eternal existence (p 203 2:248…69:6). It is only Allah who is infinite. Qur’anic names for the last day: The Qur’an has described the last day in many ways; each of these ways gives us more understanding of the nature of the last day: al haaqat (p 25 69:1-3), dar al akhirat (p 25 2:94…33:29), al sa’at (p 25-26 6:31…79:42), al saaqat (p 26 80:33), the great calamity, al taamat al kubra (p 25 79:34), al ghashiat (p 26 88:10), al qari’at (p 26 101:1-3), al mi’ad (p 26 3:9…39:20), al waqi’at (p 26 56:1 …69:15), yawm al akhir (p 26-27 2:8…65:2), yawm al azifat (p 27 40:18), yawm al ba’ath (p 27 30:56), yawm al taghabun (p 27 64:9), yawm al talaaqi (p 27 40:15), yawm al tanadi (p 27 40:32), yawm al jam’u (p 28 42:7…64:9), yawm al hisaab (p 28 38:16…40:27), yawm al hasrat (p 28 19:39), yawm al khuruj (p 28 50:42), yawm al khulud (p 28 50:34), yawm al ddiin (p 28 1:4…83:11), yawm al fath (p 28 32:29), yawm al fasl (p 28 37:21…78:17), yawm al qiyamat (p 28-30 2:85…75:6), yawm al wa’id (p 30 50:20), yawm al waqt al ma’alum (p 30 15:37-38…38:80-81).

Knowledge of the last day: The knowledge of the last day is with Allah alone (ghaib mutlaq) (7:187, 33:63, 67:26, 79:42-46).  Only Allah knows the time when an individual life will end or when the whole earth or the universe will come to an end. Humans must therefore continue working hard in the suspense that the end could come anytime. They must ensure that they are ready for the end whenever it comes.

Physical experience of the events of the last day: After resurrection, humans will experience all events of the last day in their physical human form as conscious participants.

Events before the last day: The last day will be preceded by several events that will herald its arrival (ashraat al sa’at & muqaddimaat al sa’at) (p 30 47:18…99:1-5, p 37 82:30). Most of them will be drastic and frightening and will involve all the familiar physical phenomena of the universe that will change or even be destroyed. The Qur’an has in a very graphic way described changes in the following on the last day: mountains, heavens, the moon, the sun, and the earth. There will be violent shaking of the earth (zilzal) and frightening noises.

Events of the last day:  Many events and phenomena will occur on the last day (mashahid al qiyamat). The horn will be blown to herald resurrection (p 25 6:73 … 33:29).  Resurrection (ba’ath) will be the first event of the last day (p 19 6:26…86:8-10). People will be gathered (hashr, p 23 2:203…10: 9-10), their work record will be presented (‘ardah p 24 11:18…69:18, 17:13-14) and accounts of their deeds will be made (hisaab p 20 2:281…102:8). Justice will be established (tahqiiq al ‘adl (p 33 42:71…50:24-29), the balance or scale (mizan) (p 24 7:8…101:6-11). Each will be judged according to their performance (p 23 2:212…50:24-29). Every act however small will be accounted for (21:47, 99:7-8).

Resurrection: Belief in the hereafter is closely related to belief in resurrection. People will have to rise from the dead to face judgment and to be rewarded or punished. It is surprising that some people find it difficult to believe in resurrection. The concept of resurrection is quite logical and is commonsense. Allah who created humans and the whole universe from nothing could surely bring them back to life! A lot of empirical evidence points to the occurrence of resurrection (p 199-200 35:9…79:27-33). There are many biological phenomena that people see daily that should convince them that resurrection will occur. Human biology itself is evidence of resurrection (p 200 36:77-79…82:6-8). Cells in living things die every day and new ones arise by the processes of mitosis and meiosis. All living things go through a life-cycle of birth, growth, maturation, reproduction, and death.

Judgment, reward, and punishment: The last day with the associated rewards and punishment acts as a motivator for humans to work hard and to do good. There will be reward for good work and punishment for bad work (23:101-115, 30:12-16, 64:9-10, 84:1-15, 79:34-41, 32:20, 39:71-74, 69:18-37). Humans, unlike other living things, were given a free will. They will be judged on how well they used that free will. Animals without such a free will not face any judgment. There is so much transgression and dhulm in the world that a fair God cannot let the wrong-doers go without punishment. If this were the situation there would then be no motivation for doing good.

6.0 LIFE AFTER THE LAST DAY: JANNAT

Names: The Qur’an has used several names to refer to paradise (jannat): ‘And (p 290 9:72 … 98:8) , ghurfat (p 291 25:75, 29:58, 34:37), firdaus (18:107, 23:11), jannat al khuld (25:15), jannat al ma’wat (32:19, 53:15, 79:41), jannat al naim (5:65 … 70:38), dar al salam(6:127, 10:25), dar al muqamah(35:35).

Life in jannat: the Qur’an has described life in jannat as very good such that the righteous look forward to it (p 291-2 2:25... 98:8). There are many bounties and comforts (p 293-296 2:25... 78:16). These will be enjoyed in a physical form like eating, drinking and sexual pleasure. There will be comfortable houses, carpets, and servants. There will however be a big difference in quality as compared to the earth. People in jannat will drink (p 620 7:50 .. 83:25-28) and eat (p 744 13:35 … 77:42-43) what is not even imaginable on earth. They will enjoy these physical comforts without the biological and psychological stresses of life on earth. They for example will have no want or craving for anything because whatever they just think about will immediately be available. There will be jealousies and bad feelings that arise among people on earth that look at the resources as limited and not enough to satisfy everybody.

7.0 LIFE AFTER THE LAST DAY: HELL

Names: The Qur’an has used several names to describe hell: jahannam (p 1173-4 2:206 … 98:6), hatamat (10:4-5), sa’ir (p 1174 4:10 … 84:12), and saqar (54:48, 74: 26-27, 74:42).

Life in hell: Hell is the abode of the unbelievers and wrong-doers (p 1176 6:27... 102:6-7). It is a place of punishment (p 1177 14:15-17 … 88:5-8). The Qur’an has described life in hell as bad and frightening (p 1175 2:24… 92:14). There are many punishments one of which is physical burning (p 1175-6 3:181... 85:10). The physiological processes on earth will also occur in hell but will be a means of punishment and not satisfying physiological needs. The drink (p 620 6:70... 78:24-25) and food (p 744 44:43-45 … 88:6-7) of the people of hell will not quench thirst or relieve hunger but will be a punishment.

8.0 THE ISSUE OF ETERNITY:

There will be no more death after the last day ( p 1158 14:17 … 87:13). Those who enter paradise will stay there permanently (p 402 2:25 … 98:8). Hell will be permanent for certain categories of offenders (p 403-4-404 2:39 … 98:6). Those with minor offences will spend a time of punishment in hell and then be forgiven and enter paradise.

HADITH REFERENCES

Narrated Abdullah bin Umar: Allah’s Messenger (PBUH) said, “When anyone of you dies, he is shown his place both in the morning and in the afternoon. If he is one of the people of Paradise; he is shown his place in it, and if he is from the people of the Hell-fire; he is shown his place therein. Then it is said to him, this is your place till Allah resurrect you on the Day of Resurrection.”

Narrated Asma bint Abi Bakr: Allah’s Messenger (PBUH) one stood up delivering a khutba (religious talk) and mentioned the afflictions and trials which people will face in their grave. When he mentioned that, the Muslims started crying loudly.

Narrated Anas: The Prophet (PBUH) said, when a human being is laid in his grave and his companions return and he even hears their footsteps, two angels come to him and make him sit and ask him: “What did you use to say about this man, Muhammad (PBUH)?” He will say: “I testify that he is Allah’s slave and his messenger,” then it will be said to him, “look at your place in the hell-fire. Allah has changed for you a place in Paradise instead of it.” Then prophet (PBUH) added, “The dead person will see both his places. But a disbeliever or a hypocrite will say to the angels, I do not know, but I used to say what the people used to say! It will be said to him, neither did you know nor did you take the guidance (by following the Qur’an), then he will be hit with an iron hammer between his two ear, and he will cry and that cry will be heard by whatever near to him except human beings and jinns.”

Narrated Abu Ayub: Once the prophet (PBUH) went out after sunset and heard a (dreadful) voice, and said, “The Jews are being punished in their graves.”

Narrated Ibn Umar: The prophet (PBUH) looked at the dead people of the well (the well in which there were the bodies of those pagans killed during the battle of Badr) and said, “Have you found true what your Lord promised you?” Somebody said to him, “You are addressing dead people.” He replied, “You do not hear better than they but they cannot reply.”

Narrated Aisha: The prophet said, “They (the Quraish pagans killed during the battle of badr) now realize that what I used to tell them was the truth.” And Allah said, Verily! You cannot make the dead to hear (i.e. benefit them, and similarly the disbelievers) nor can you make the deaf hear.”

980212P - THE ISLAMIC VIEW OF IBADAT

Paper Presented at the 14th International Leadership Training Program Islamabad, Pakistan 11^th – 12^th February 1998 by Prof Dr Omar Hasan Kasule, Sr. Director, Tarbiyat and Training Center, International Islamic University, Malaysia.

OUTLINE

1.0 CONCEPTS OF TAQWA and ‘IBADAT

2.0 TAHARAT AND SALAT

3.0 FASTING (SAUM)

4.0 GIVING (INFAQ/ SADAQAT)

5.0 PILGRIMAGE (HAJJ)

1.0 CONCEPTS OF TAQWA and ‘IBADAT

There is no correct English translation for the word taqwa. It is commonly translated erroneously to mean fear. Humans undertake good actions and avoid evil ones not only out of fear of Allah’s punishment in case of default, but to express gratitude to Allah for the gift of life and the bounties they enjoy on earth. Taqwa is the only true and invariable criterion of superiority among humans (p 246 49:13). Taqwa or its absence has a major impact on human action (p 245 2:2-4… 77:41-44). At an individual level the practical manifestations of taqwa are: doing good, undertaking ‘ibadat, and avoiding bad actions. At a societal level the practical manifestations of taqwa are enjoining good (amr bi al maruf) and forbidding the bad (nahy ‘an al munkar). Among the consequences of taqwa are: love of Allah (p 246 3:76…45:19), success (falah) (3:130…39:61), nasr (p 246-247 2:212…16:128), and good behavior (p 248-249 2:2-5…65:10).

‘‘Ibadat is the purpose of creation. ‘‘Ibadat in Islam is a comprehensive concept that embraces all human endeavors. Whatever humans do in sincerity and without disobeying any of Allah’s commands is a form of worship and they will be rewarded for it. Thus ‘ibadat is the practical expression of taqwa.

‘‘Ibadat can be structured or non-structured. Structured ‘ibadat can be obligatory or non-obligatory. The obligatory prayers and paying of zakat are examples of structured ‘ibadat. These physical acts of ‘ibadat must be performed accurately. This is part of Islam’s teaching of excellence (ihsan). Orderly and organized activity is conducive to spiritual growth and development. The rest of human endeavors are also ‘ibadat but are not structured. Obligatory acts of ‘ibadat are associated with a reward if performed and punishment if neglected. Non-obligatory acts of ‘ibadat are associated only with a reward if performed; there is no punishment for their neglect.

‘Ibadat must be constant and in all circumstances and is not confined to certain places, times, or occasions. The whole purpose of human creation is the worship of Allah. Only Allah is worthy of worship (4:36. P 776 19:93…44:18). ‘Ibadat is Allah’s right and He punishes those who do not fulfill it. Humans were given a free will to choose what to do and not what not to do within the limited human capacity. Life is therefore a test for them whether they will choose the right path of ‘ibadat or they will choose otherwise. 

All human activities can be ‘ibadat. There must be a balance between these various activities for a harmonious life. No one act should be done to excess to the detriment of others. For example prayer at night is ‘ibadat. It should not be done to such an excess that the ‘ibadat of looking for a livelihood the next morning is not possible. Although every human endeavor can be ‘ibadat, only those undertaken with the correct intention (niyyat) are rewarded as ‘ibadat. An act of ‘ibadat can therefore not be accidental. It must be a consequence of a deliberate choice and intention.

Fulfilling acts of ‘ibadat brings a reward (thawab) to the worshipper in addition to societal advantages. All prescribed acts of ‘ibadat have a social purpose. Salat is best offered in congregation with one leader (imaam). Adhan (5:58, 62:9) has to be recited loudly to announce salat because salat is a public community event. Facing one qiblat (2:144) in salat emphasizes unity of the world-wide community of believers. Salat al Jumat (62:9) is weekly gathering of the whole community. Salat al eid is a bigger annual gathering. Hajj is the great assembly where once a year Muslims from all nations and places get together and worship together. Zakat is a system of mutual social support that provides for everybody’s welfare. Fasting is a voluntary experience of hunger that makes the rich sensitive to the plight of the poor who cannot get enough food.

Ma’asiyat is the opposite of ‘ibadat. It is neglect of prescribed duties or committing forbidden acts.

2.0 TAHARAT and SALAT

The concept of taharat in Islam refers to ritual, spiritual, and physical purity and cleanliness. It has social and civilization dimensions. The Qur’an has devoted many verses on taharat (   ).

There is a link between physical and ritual purity. Physical purity is ridding one-self of dirt and physical impurities (najasat). Being physically clean is conducive to ritual purity. In many cases both physical and ritual purity occur at the same time for example bathing (ghusl) after sexual intercourse, at the end of menstruation, and after birth.

Taharat embraces cleanliness. A clean environment and a clean body are part of aesthetic beauty and are also necessary for sanitation and health. There are some cases like tayammum in which taharat are achieved without cleanliness as usually understood by humans.

Taharat is in itself a form of ‘ibadat as well as preparation for other forms of ‘ibadat. Since worship is direct communication with Allah, taharat can also be viewed as a protocol preparation for an important event. Some forms of ‘ibadat like salat and hajj cannot be valid without taharat. The holy Qur’an cannot be touched unless one is in a state of taharat. Physical purity for salat embraces the body, the clothes, the place, and the atmosphere. The prophet for example forbade eating of food with strong orders and then coming to the mosque in order to keep the mosque atmosphere clean and pleasant.

One of the unique bounties for the ummat is that the earth was made a purifying agent. The cleaning agents are water and dust. There are several types of water: not clean in itself and not able to cleanse, clean in itself but not able to cleanse, clean in itself and also able to cleanse something else. Water that may appear clean may have filth, infectious organisms, or chemical pollutants that make it unsuitable for cleansing. The level or amount of impurity is important. A little impurity does not necessarily make water unsuitable for cleansing.

Insitnjah is the process of removing excrement from the body. It has its specific regulations and etiquettes. Wudu involves cleaning the exposed parts of the body. It is recommended that a Muslim stays in a state of purity most of the time. Ghusl is washing the whole body after sexual relations, at the end of the menstrual period, at the end of post-partum bleeding, on becoming a Muslim or in relation to performing some types of ‘ibadat such as hajj. Oral hygiene by using a tooth-pick (miswak) is encouraged by Islam.

Salat is the most important formal act of ‘ibadat. It was ordained in heaven; the prophet had to make a special journey for this on the night of isra and miraaj. Salat is so important that it is considered a distinguishing characteristic of Muslims. True Muslims keep it all the time, muhafadhat ala al salat (p 713 2:238…107:4-5). Deliberate refusal to pray puts the individual concerned outside the community of Islam. Neglect of salat is a great sin (107:4-5)

Salat has advantages and a lasting impact on the individual (p 710-11 23:1-2…87:14-15). Regular salat protects the worshipper from committing evils and transgression (29:45). Salat properly offered cleanses and expiates sins. Salat is direct communication between the worshipper and Allah. The actions of qiyaam, sujuud, and rukuu (p 564 2:58….96:19) are all direct actions of respect and reverence that the worshipper performs in front of the creator (23:1-2). Khushu is necessary for validity of salat otherwise it becomes a series of routine physical movements with no purpose.

Salat has advantages for the society. Salat in congregation or in the mosque has the social advantage of bringing people together in worship and to strengthen their brotherhood. The spirit of brotherhood and social organization is reflected in the requirement to straighten rows, to stand shoulder-to-shoulder and to follow the imaam. The whole community meets five times a day in congregational prayer. The larger community meets once a week on Friday. An even larger gathering occurs during the 2 festival prayers (salat al eidain). The biggest gathering is at the kaabah in Makkahh. Salat also prevents committing fahishat and munkar (29:45)

There are several types of salat. Some are obligatory like the 5 daily salats, salat al jum’a, and salat al janazat. Many more are voluntary or supererogatory for example salat al tahajjud or qiyam al layl (p 713 17:78-79…76:26, 17:79, 73:1-7, 73:20, 51:17), salat al eid, and salat al witr. Some salat is for special reasons for example fear (salat al khawf), consultation (salat al istikharat), asking for rain (salat al istisqaa), solar eclipse (salat al khusuf).

The physical actions of salat must be done exactly in order to get spiritual involvement. Islam being a complete civilization emphasizes perfection, excellence and order. Disorderly salat is not conducive to spiritual elevation. Salat has pillars (arkaan al salat), conditions for validity (shurut al salat), and actions that nullify it (mubtilaat al salat).

Obligatory prayers have fixed times (4:103). The best of ‘ibadat is prayer in its time. Salat times are set in such a way that there is continuos communication with the creator. Each of the 5 obligatory salats is offered at any time somewhere on the globe thanks to the different time zones.

There are times in which salat cannot be offered. Salat is not allowed at sunrise and sunset to avoid confusion with worshippers of the sun. Salat should also be delayed if the physical conditions will not allow undivided attention and concentration for example conditions of extreme heat, extreme cold, or hunger is the presence of food.

Salat is so important that it cannot be left even in difficult circumstances. While on a journey the salat can be shortened or offered before or after its prescribed time (4:101). The sick are permitted to abridge or modify the physical movements of the salat. Soldiers in the battle-field can pray abridged prayers and physical movements are changed. Women are excused from salat during the period of menstruation because of the associated physiological stress.

Among the bounties of Allah on the ummat is that salat can be offered anywhere on earth and not necessarily in prescribed places. Muslims are encouraged to offer supererogatory prayers in their homes so that the houses do not become graves. Being in the mosque (itikaaf) (2:187) even without active engagement in salat is a source of reward.

3.0 FASTING (SAUM)

The definition of fasting as prohibition of entry of anything through any of the external body orifices is figurative but is true. Food and drink through the mouth are not allowed. Smoking and other inhalants are also forbidden. Sexual relations are strictly forbidden. All these prohibitions operate during the day-light hours because fasting is not obligatory at night.

Fasting is ‘ibadat that teaches self-control. A fasting person is able to control the food instinct, perhaps the most powerful human instinct. The sense of self-control gained is extendable to other situations of temptation to evil or when facing difficulties.

Fasting also has the further advantage that it teaches compassion for the poor and the hungry in a practical way. The wealthy who fast taste of hunger and can appreciate the cry for help from the poor and less privileged. Without this obligatory fasting the wealthy would never taste real hunger.

Fasting does not make the body suffer to attain spiritual benefit. The concept of ascetism in this sense is alien to the Islamic creed. There is no spiritual advantage in punishing or persecuting the body or causing it any harm.

Fasting is not harmful to the body’s physiology. The sick, the young, the travelers, pregnant women, menstruating women, breast-feeding mothers, and any other persons for whom fasting is an extra burden are excused from fasting or are asked to fast at a different time when they are physiologically competent.

When undertaken according to the teachings of the prophet, fasting should not disturb the normal activities needed to work for feeding the family or undertaking ‘ibadat.

There are several types of fasting. Some fasting like that of Ramadan is obligatory. Most other types of fasting are non-obligatory. There are some types of fasting undertaken as a punitive measure.

Fasting has pillars, conditions of validity, and nullifiers. Knowledge of these is necessary to perform fasting correctly.

There are several medical advantages of fasting. Abundant epidemiological evidence has proved that diet is a co-factor in heart diseases and cancer. People or communities with excessive intake of certain types of foods are at increased risk for these diseases. Tobacco is linked to lung and oral cancers. In all such cases there is weak will-power to control appetite for food or tobacco. Fasting teaches appetite control. Its advantages should not be looked at only as deprivation of food for a limited time. The focus should be looked on the long-term benefits that a fasting person gets from strengthening will-power and stopping eating or smoking even if they feel like to eat more.

Fasting takes place in the month of Ramadan. It is part of the new civilization ushered in by Islam that Muslims have to determine accurately the start and end of Ramadan and have to watch the calendar carefully.

Fasting has a beneficial impact on the daily routine of life. It is surprising to many people to discover that their daily life routines are tightly controlled by the pattern of meals. A fasting person feels a sense of liberation in Ramadan when the routines of daily life are changed. Ramadan is therefore a time of stock-taking when a person can look back in his her life when he or she is in a different mood.

4.0 GIVING (INFAQ / SADAQAT)

The concept of sadaqat in Islam is very comprehensive. It covers all good actions however small they may be. You can be charitable by saying a good word, refraining from saying a bad word, by giving money, by helping others with your hands, and by thinking good of others.

Sadaqat has three main purposes: (a) improve the giver (9:104) (b) cleanse wealth (p 531 9:103, 9:1-3) (c) improve society. All three can be achieved from one single act of charity.

Sadaqat has benefits for the giver. The giver has to part with something considered dear. He or she must struggle against the human tendency to be covetous and selfish (al shuhhu). Those who give overcome the acquisitive instinct that leads humans to accumulate wealth by all means, fair or foul and never get satisfied. The more one gives he or she becomes a fuller human being. Thus giving becomes part of human liberation.

The recipient has needs relieved and feels as a member of a mutually supportive community. Sadaqat thus creates psychological security. Individuals in the community know that if there is a need some-ne will help them. This feeling of security covers both the wealthy and the deprived. The wealthy today may become the needy of tomorrow.

Sadaqat is a system of social mutual support. Those who have share with those who do not have. This increases social cohesiveness and the feeling of brotherhood.

There are several types of sadaqat. Sadaqat can be obligatory or voluntary. It can be open or private; the private being better (2:271). Sadaqat is closely related to iman (23:1-4) and taqwa (2:2-3).

The obligatory sadaqat, zakat, is a unique institution in social support and social welfare. The giver is obliged by law to give. The receiver does not feel that he is inferior because he is being helped because what is given to him is on instructions from Allah. The zakat that the poor receive is a right that they have in the wealth of the rich (51:19).

Zakat al maal is paid from wealth if there is a quorum. If the institution of zakat was operating fully as is required by law, there would be no destitution in the ummat today.

Zakat al fitr is a fixed amount paid on behalf of each member of the family at the end of the fasting month of Ramadan. It plays a very important social and psychological function. The less privileged are assured that they can take part in the festivities at the end of the fasting month.

5.0 PILGRIMAGE (HAJJ)

Hajj is obligatory only on those financially and physically capable (3:97). There are obligations that take precedence over hajj like jihad, caring for parents and the family.

Hajj is a unique institution found in no other religion or community. It involves worship of Allah but at the same time fulfills social and ummatic functions. In hajj Muslims, men and women, come from the entire world to worship together. This reminds them of the power and majesty of the creator to whom all people turn. It also reminds each individual that he or she is not alone but is part of a world-wide community of believers. In hajj all pilgrims do the same rites again a reminder of the unity of humanity in worship. The male pilgrims are all dressed in the same way. The rich and the poor, the powerful and the weak, the famous and the unknown are all reminded that in front of Allah they are all the same. Hajj is also an occasion for social interaction. Trade is allowed mainly for this purpose. Thus hajj is a big international conference of the ummat and if its significance were well appreciated the ummat would be more united and more cohesive.

Hajj is unfortunately not a political and economic forum for the ummat at the moment. If an attempt were made to make it the ummatic annual summit that it should be, the existing schisms in the ummat would predominate over the unity and the ‘ibadat would not be carried out well. We have to be careful in hajj not to undertake activities that will distract from the main purpose of worship.

Hajj has prescribed rites (2:196-203). Each of the hajj rites has its spiritual and social significance. Circumambulation of the kaabah (Tawaaf) signifies unity of the community of believers. This community has both time and place dimensions. Believers have always been coming to go around the house from time immemorial and will do so until the end of the world. Believers come from all parts of the world. This community of believers also includes angels in the high heavens who circumambulate bayt al ma’mur which is in heaven directly above the kaabah. A worshipper at the kaabah is therefore part of this big community of worshippers. This gives encouragement and motivation.

The trot between safa and marwa (al sa’ay) signifies strength and hope in times of adversity as did the mother of Ismail who was left in Makkah with no water or provisions and was running between the two hillocks in fear and hope until Allah delivered her and her son from danger

Standing in the plain of Arafat (wuquf arafat) signifies the unity and equality of humanity. People of all colors and nationalities gather in one plain with only one purpose, the worship of Allah.

Stone-throwing (ram’yu a’ jamarat) signifies the determination not to succumb to the temptations of shaitan. This symbolism commemorates the victory of the patriarch of the believers Ibrahim (PBUH) over shaitan who tried to distract him from executing Allah’s commands.

The city of Makkah has a special spiritual significance for the Muslim (3:96, 2:125-127, 14:35-37, 5:97, 22:25). It is the religious capital of the ummat and perhaps of humanity. It has the holy kaabah, a sacred hiuse (al bayt al haram) that all  Muslims face in their prayers (p 214-215 2:125 … 106:3). It is a city of peace that is open to all Muslims. The visitor and resident have the same equal rights, a situation that is not found in other places on earth.

Hajj has pillars (arkan al hajj), conditions for validity (shurut al hajj), forbidden things (mawaniu al hajj), and nullifiers (mubtilaat al hajj). Every intending pilgrim must know these things in order to perform hajj correctly and fully. Details are discussed in a later volume of this series.

DISCUSSION

1.      Look up and list various translations of the term taqwa.

2.      What are the advantages of ‘ibadat from your personal experience?

3.      What is the impact of ‘ibadat on character?

4.      Try to make a check-list of your ‘ibadat activities in a typical day.

5.      Assess the general cleanliness of your community; does it fulfill the Islamic ideal?

6.      What do you know about the problem of water in arid Muslim countries?

7.      What is the relation between physical and ritual purity?

8.      Think of your particular community and discuss the general understanding of salat as ritual vs. spirituality.

9.      How well do people in your community observe salat?

10. What can you suggest to improve salat observance in your community?

11.  List social and community advantages of congregational prayers.

12.  Make a small survey among your close friends on distraction in salat? What is the solution?

13.  List the advantages of fasting: social, spiritual, and medical.

14.  What are the main differences between voluntary and involuntary fasting?

15.  Explain how fasting leads to self control.

16.  What are the social and spiritual advantages of sadaqat: to the giver and the recipient?

17.  Describe the payment of zakat and sadaqat in your community.

18.  List spiritual advantages of zakat as given in the Qur’an.

19.  Explain how the zakat institution can be the basis of a social welfare system.

20. Can zakat replace other types of government or civil taxes taxes? Give reasons for your view.

21.  Explain how hajj can be a political assembly of the ummat.

22. What aspects of hajj emphasize equality and universality?

23. Explain how hajj can be an economic forum.

24. What public health precautions are needed in hajj?

25. What do you think about fixing quotas of pilgrims for each country?

9802P - QADAR (PRE-DETERMINATION)

Paper written by Professor Omar Hasan Kasule, Sr

Belief in Qadar:

Belief in qadar is a cardinal principle of faith. Its denial abrogates iman. It is part of belief in the unseen (al iman bi al ghaib) because human intellect cannot on its own logically work out all aspects of qadar and understand them. Many who have tried employing reasoning (ra’ay) without a foundation of strong belief ended up being confused and going astray. The process of qadar and its reversal (radd al qadar) are beyond human comprehension and should not be subjects for research. Humans should stick with the empirical realities that they understand in the full knowledge that there is power and authority beyond them that affects human action and human destiny.

Qur’anic definition (mafhuum al qadar fi al Qur’an):

Allah pre-destined all events (qadar ilahi 20:40, 65:3, 86:16). Allah (SWT) is the disposer of everything (tadbir al amr li laahi). His power and knowledge cover everything (ihatat). Nothing can occur without His knowledge or deliberate order or action. Qadar is Pre-destination. Everything is fixed (kullu shay bi qadar): Much of what will happen to the human is already programmed. Allah’s will changes this pre-destination (qadar) (iradat llah fawqa qadrihi) at any moment and without any warning or explanation.

Scope of qadar:

The divine pre-destination operates in the universe (al qadar al ilahi fi al kaun p 917 6:96 … 56:60), individuals, societies and communities (al qadar al ilahi fi al umam, p. 916 15:60, 27:57, 54:12), in creation (al qadar al ilahi fi al khalq p 916 25:2 … 80:18-19), disease (al qadar al ilahi fi al maradh), death (al qadar al ilahi fi al mawt p. 1154-5 2:28 … 76:28), cure of disease (al qadar al ilahi fi al ‘ilaaj p. 637 3:49 , 5:110, 26:80), sustenance (al qadar al ilahi fi al rizq p 916 13:17…89:15-16). There is no escape from qadar. Human attempts to escape one phenomenon (firar min al qadar) are just going to another pre-destined situation (firar ila al qadar).

The Record of qadar:

All what happens in the universe from its start to the end is already recorded in Allah’s great record (kitaab al qadar, p 978-979 3:145 … 57:22). Everything that happens or will happen is written (kitabat al qadar p. 980-981 2:187 … 59:3). The record is so comprehensive. Nothing is left put whether big or small. There is no discrimination between important and unimportant matters. All phenomena and events in the universe follow the program in the record. Ordinary humans have no way of knowing what is in the record. Only Allah has access to it. Angels and some prophets could be given some of the information as Allah wishes them to know.

Allah’s unlimited will:

Every event and every phenomenon is according to Allah’s will (iradat Allah, p 676-677 2:26… 74:31). What Allah wishes is what happens (mashi’at Allah p 917 13:26…42:12). There is no limitation on the scope or magnitude of this will. Humans cannot understand or even conceptualize the scope and magnitude of this will because it is beyond their faculties.

Limited human free will (mahdudiyat al iradat al bashariyyat):

Although humans have limited free will; they can do something on their own free will and initiative whereas there are many other things over which they have no control. Human will is under Allah’s authority (p 86 5:37 … 61:8). It may be positive as in ihsan (4:62, 9:107), islah (4:35, 11:88) and hidayat (p 88 4:88 … 35:10). It may be negative as in khidau (8:62), khiyanat (8:71), su’u (p 87 11:79 … 20:86), dhalal (p 87 4:27 … 48:15), dhulm (22:25), fujuur (75:5), fasad (28:83), and kayd (21:70, 37:98, 52:42). 

Allah’s Advance Knowledge of human exercise of limited free will:

Allah knows in advance what choices of actions humans will make. This is because Allah created humans and knows their nature and inclinations. This is quite logical and should not be a difficult concept to grasp for any perceptive parent. A parent who knows the habits, desires and capabilities of an infant can to a remarkable degree of accuracy predict what choices of actions that infant will make when presented with 2-3 alternatives. In the case of Allah the Almighty, it is not a question of predicting but a case of certain knowledge of what choices the human will make.

Shaitan and Misguidance of human free will (4:60):

Shaitan’s field of operation is the human limited free will. He tries his best to misguide them to wrong choices and alternatives. Prophets and the righteous are protected from him (‘ismat al anbiya wa al salihin). For ordinary humans it is a daily struggle to guard against shaitan in the exercise of free will. The stronger the iman and ibadat are the better the protection. Humans sometimes succeed in escaping shaitan sometimes they fail. They however at all times must never let their guard down because shaitan is indefatigably active.

Knowledge (‘ilm):

Allah knows everything that happened in the past and what will happen in the future. Allah knows the inclinations and intentions of humans. He already knows the fate of humans whether they will go to hell or paradise (MB #2137). Human knowledge is limited in many ways. Human knowledge and understanding of self is limited even in a biological sense. The senses that bring information from the external environment have their limitations. The perception and interpretation of the sensory stimuli is not perfect. There are intellectual limitations because the human brain has finite power and function. Humans can only perceive and understand a few phenomena at a time and lack the integrative capacity to see and understand the whole picture. Humans have no access to the unseen world (‘alam al ghaib) in the past and the future.

Power (qudrat):

Allah’s power has no limits (p 681-682 2:20 … 85:13). He can do whatever He wants. Nothing can happen without His power being behind it. Humans have limited power (mahdudiyat qudrat al insan, p. 917-918 2:184 … 68:42). Even their limited free will cannot always translate into action because of this limited power (iradat al insan mahdudat bi qudratihi). The limitations are intellectual, emotional, and physical.

Responsibility of humans for actions (al masuliyyat al bashariyyat):

There is a lot of confusion about qadr because people fail to find answers to the following questions: If everything is pre-destined why then make any effort? Why should people be rewarded or punished for actions whose results were pre-destined? These questions can be answered easily if one thinks logically. Humans are a special and unique creation of Allah. They were given a limited free will (81:28-19). They are capable of making some choices on their own. They are accountable for their choices and actions because of that free will (81:28-29, 39:41, 90:8-10). The laws of causality are fixed such that an action is inevitably followed by the predictable result unless there is special divine intervention. When a human makes a certain choice, the expected result is seen. A bad choice is followed by a bad result. A good choice is followed by a good result.

Human guidance (hidayat):

A human can be guided or misguided. Guidance in the long run is from Allah (iradat Allah fi al hidayat, p 1280 2:120 … 92:12). The human within his limited will can exert effort to be guided (iradat al insan fi al hidayat, p 1281 3:101 … 64:11).

Human sin:

Humans unlike angels commit sins. This is a result of their using their free will wrongly. The immediate reason behind a sin may be ignorance (MB #28) or human weakness (dhu’uf al insan, 4:28). In either case the human cannot deny responsibility for the actions because Allah did send prophets and revelations to equip humans with the necessary knowledge and also to strengthen them spiritually to resist sin.

Human life a trial on the good use of limited will:

All of the human’s life on earth is a great test of how well the free will is used. Some succeed in this test whereas others fail. The test involves choices in matters of belief or non-belief, and good work or bad work.

Human endeavour on earth (‘amal al insan):

The human within his limited free-will chooses what work to do and how to do it. In that sense the human is free to make a choice (hurriyat al insan fi al ‘amal, p 831 4:66… 46:16). Allah knows in advance what the human will do and none of what they do is hidden from Him (p 847-848 2:74 … 99:6). The human is fully responsible for what he does and Allah’s advance knowledge of what work will be done does not decrease this responsibility and accountability (p 849-50 2:134 … 74:38). Allah will reward or punish humans based on what they did (jazau al ‘amal, p 830 2:85 … 99:7-8).

Reward and Punishment:

Correct use of the free will and correct choices are associated with rewards on the earth and the hereafter. Wrong or misguided choices incur Allah’s wrath and punishment on earth and in the hereafter except when Allah in His infinite mercy forgives.

Allah’s forgiveness (af’wu Allah):

Allah’s mercy is more and comes before His anger (MB #135). He is oft-forgiving of human trespasses when they misuse their free will (afwu Allah, p 816 2:52 … 42:34). In the final analysis all humans who did not associate Allah with anything else will be forgiven even if some will have to undergo some punishment for a limited time. The door of forgiveness and hope for Allah’s mercy (rajaa) is very wide (RS #413, RS #419, RS #420, RS #421, RS #422, RS #423, RS #433, RS #437, RS #440, RS #442).

Causality and causal associations (al sababiyyat - sabab & musabab ): 

In most human situations phenomena follow the fixed causal laws ie action is followed by an effect. Each event has a reason (sabab 18:84-85). All reasons are from Allah (Allah musabbib al asbaab). The causal laws are called ‘sunan Allah fi al kawn’ in Qur’anic terminology. There are laws that govern change (sunan Allah fi al taghyir, p. 6:89, 8:53, 13:11, 47:38) and in human responsibility and accountability (sunan Allah fi al mas’uliyyat al fardiyyat, p 601-602 2:134... 53:38-41). These laws are fixed and are stable (thabat sunan Allah, p. 17:77, 33:62, 35:43, 48:23). Allah is not bound to obey these laws because they are His laws. His will is above them and can alter them (Iradat Allah fawqa sunnatihi).

Causal Relations and qadar (al sababiyyat wa al qadar):

The reason is followed by the expected result (18:89, 18:92). There are situations in which divine intervention (radd al qadr bi al qadr) breaks those physical laws known to humans. The miracles of prophets are an example. Ibrahim (PBUH) was for example not burned by fire because divine intervention did not allow the usual causal relations to operate. When a phenomenon appears to contradict the normal laws of causality there are two alternative explanations. It may have followed another law of causality that humans are not aware of or there was divine intervention. Humans do not have the ability to know whether divine human intervention is operating to produce a miracle or not unless told so by revelation.

The good and the bad (sharr al qadar & khair al qadar):

A human in the course of normal life gets good and bad experiences. A believing Muslim knows that all is part of qadar and says ‘praise be to Allah’ (alhamdu li llaah) for both good and bad experiences. The terms good and bad in human experience and knowledge are relative. What may appear to be good may turn out to be bad. What may appear to be bad may turn out to be good. Humans cannot see the whole picture. They may see some aspects of the whole picture and judge them to be good or bad. If they had knowledge of the whole picture and the correct context they would have interpreted the observed events or phenomena differently.

Human misunderstanding of qadar and reliance on Allah (mahdudiyat al idradaak al bashari li al qadr wa al tawakkul):

Correct understanding of qadar requires distinguishing tawakkul from tawaakul. The two terms have the same root word but are very different. Tawakkul is relying on Allah after taking all the necessary measures to achieve an objective following the laws of causality. Tawaakul is giving up all effort and just wait for things to happen. The former is Islamic the latter is not. Tawakkul, a manifestation of strong iman, is encouraged (p 259-60 3:122 … 73:9) and is a basis for success on earth and in the hereafter. Tawaakul is condemned since it is abandoning responsibility and accountability (mas’uliyyat insaniyyat). Humans manifest a logical contradiction when dealing with tawakkul and tawaakul. A taxi driver may speed and drive carelessly claiming that an accident is part of Allah’s qadar and will occur however way he drove his car. He however will not agree to sit at home and refuse to go to work on the argument that rizq is part of Allah’s qadar and if Allah pre-destined he will get it will come to him even if sitting at home.  It seems that people resort to tawaakul when they are called upon to exercise self-control. They employ tawakkul when they have to search for something they need or that is in their immediate interest.

Misunderstanding of qadar in disease causation, treatment, and prevention:

Human illness is part of qadar. Medical treatment is not denial of or attempting to reverse qadar. Both the disease and its treatment are part of Allah’s all-embracing qadar.

Misunderstanding of qadar in death:

Life and death of cells, tissues, organs, and the whole human organism is fixed by Allah alone. No human can give life or take it away. The human can be involved as an agent but not a cause. This is a matter that King Nimrod could not grasp in his arguments with Ibrahim (PBUH).

Confusion of qadar and qudrat:

Two Qur’anic terms should not be confused: qadar and qudrat. Qadar is pre-destination, the fixing of the fates of various events in advance and in the knowledge of Allah. Qudrat is power to change. Qadar is the prerogative of Allah only; Allah has unlimited qudrat. His will is translated automatically and instantaneously into action because of His unlimited qudrat. Humans have limited qudrat given to them by Allah.  Human qudrat is limited thus human will do not translate always into action. There is no limit to Allah’s power (la mahdudiyat li qudrat al llah). Humans power is limited (mahdudiyat qudrat al insan).