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Friday Sermon: TIME 2

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By Babatunde Jose

Humankind has always been concerned with time, the passage of time, the measurement of time, and the scientific qualities of time.  We talk about time travel, the relativity of time, the direction of time and the wheel of time.

Time even has economic value.  Time is money.  Time has social and personal importance; we use our concept of time to place events appointments and milestones in sequence.  We order our lives around time, in Islam lives are structured around the daily prayers.

In the 11th century, Avicenna (Abū ʿAlī al-Ḥusayn bin ʿAbdillāh ibn al-Hasan bin ʿAlī ibn Sīnā) doubted the existence of physical time, arguing that time exists only in the mind due to memory and expectation.  Islamic and Christian theologians adopted the idea that time is linear.  Verses from the Bible tell us there is a time for everything. Ecclesiastes 3:1

Another perspective of time relativity is the changing forms of man mentioned in the Quran. When mankind will be resurrected, they will think that they stayed in the Earth for a brief period: And on the Day when He will gather them, [it will be] as if they had not remained [in the world] but an hour of the day…. (Quran 10:45)

Allah talks of the bodily resurrection on the Day of Judgement. Most Muslims have consensus on the belief, and it is also considered as a necessary principle of faith. All the believers in heavenly religions have consensus that resurrection would be bodily, and it is a necessary principle of faith. After the blowing of the trumpet and the death of all men; and the changing and sinking into themselves of the general systems of the earth and the heavens, the trumpet would be blown once again, and all the human beings present in Barzakh would become alive again and present themselves before the Almighty Allah for accounting of their deeds. See Quran 83:4-6; 4:87; 19:66-67; 30:19; 30:27; 22:5-7. Sadruddin Shirazi writes: The fact is that in resurrection, this same worldly body will return and not something like it; in such a way that if one sees that, he will say: He is so and so person that was present in the world. Biharul Anwar, Vol. 7, Pg. 47.

There is no doubt, Islam is a meta-historical religion. The key “events” which determine man’s metaphysical makeup all take place outside the flow of time as we know it. They take place in a different plane of existence than this material plane – in a “trans-historical” or “meta-historical” plane, where time has a different flow and flux so that the relation of that world to this must be viewed as a hierarchical rather than a linear relationship.

One of these events is the creation of Adam and the teaching of the names to him. See Quran 38:72... These events take place outside of the flow of history as we understand it. They are metaphysical, rather than physical in nature. Contrast to the Genesis 2 narrative, the implication of which is that the garden of Eden is on terra firma. This conforms to the Sumerian epic which also talks of Eden as a place in the ‘Fertile Crescent’.

Most religions are however, not rooted in a single historical event through which God enters history – instead most key events take place outside history, in pre-eternity, in a different hierarchy of existence. Then a “descent” to this world takes place through which these timeless events enter the realm of cause, effect, and chronological, linear time.

Another event spoken of in the Quran is the pre-eternal covenant made between God and the human spirits (all the descendants of Adam). Allah asked: “Am I not your Lord?” Quran 7:172. They all answered in the affirmative, the implication being that everyone who is born into this world has agreed in substance to this covenant, and that although we may have no conscious knowledge or memory of this pact, its reality is woven into our very nature.

The purpose of religion is to awaken to consciousness an awareness of this bond between God and man as well as all the concealed potentials that flow from this bond. All the Prophets have come throughout the entirety of history to remind men of their promise of fidelity to this pact. It is a reminder that beyond the horizontal aspect of our existence is a truly vast vertical dimension, an unseen ocean of possibilities and nascent potentials.

Everything, when lost, can be regained, except time. That is why time is the most precious thing that can ever be possessed in this life. Islam is a religion that acknowledges the importance of time and appreciates its seriousness. See Quran 10:6.

The concept of a meta-historical religion is not unique to Islam. In the Judeo – Christian religion are many references to historical events that are metaphysical in nature: The creation of Adam is described in Genesis 2:7: And God placed him in the Garden of Eden. Adam was given the task of naming all the animals. As Adam was lonely, God formed a wife, named Eve, out of one of Adam’s ribs.  The Fall of Man (Genesis 3:1-24) are all in the realm of non-lineal time. There are also references to Yahweh leading the children of Israel into war. Fantastic stories of visitation by Angels in human form to Biblical personages such as the visit of the three angels to Abraham and later Lot, or the visit to Noah and instructions on how to construct the Ark; Moses and the ‘burning bush’ and the Ten Commandments etched on tablets of stone, including the declaration of the voice of God after the baptism of Jesus, also the supposedly abduction of Ezekiel and Enoch by aliens and their ascension to heaven. There is also the story of Melchizedek, King of Salem, priest of the Most High God: Genesis 14:18–20, without beginning and without an end. Further evidence could be gleaned from the story of celestial visitations to Elizabeth, mother of John the Baptist; Mary, Luke 1:26-56, Matthew 1:18-25., and to Zacharia. Of-course, the Prophets of the pre- Islamic religions all had encounters with God or His emissaries.  The visitation to Prophet Muhammad in the cave of Hira falls into this category.

Man’s lifespan or time is his huge capital about which he will be asked on the Day of Judgment. He will be asked about how he spent it and how he dealt with it.

Time has characteristics that are specific to it. The first is the quick passage of time; No matter how long man lives in this life, his life is short: It will be, on the Day they see it, as though they had not remained [in the world] except for an afternoon or a morning thereof. (Quran 79: 46)

Second is the irreplaceability of time; whatever goes by thereof does not return and cannot be compensated for. Finally, it is the most precious thing that man can ever own; this is attributed to the fact that it is the container of all deeds. Man’s life is nothing but the time that he is given from the day of his birth till the day of his death.

The truth is that the real life of man is not the years that he spends from the day of his birth till the day of his death: Rather, his real age is determined according to the good deeds recorded for him by Almighty God.

Barka Juma’at and a happy weekend.

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Islam

Friday Sermon: The Concept of Predestination

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By Babatunde Jose

The idea of divine providence also known as the divine decree or predestination—that everything has already been decreed by the Creator from eternity — has troubled theologians and philosophers for centuries.

How can we reconcile the two apparently contradictory facts that Allah has absolute power and sovereignty over all creation and that at the same time we are responsible for our actions? Are we forced to do what we do, or are our choices meaningful?

This question led to one of the earliest sectarian schisms in the Muslim community, between the Qadarites, who believed in absolute human free will (Allah has no control over us), and the Jabarites, who believed in absolute determinism and fatalism (we have no control over our actions).

Each of these groups developed an extreme and misguided theology. If Allah has no control, then why call upon Allah in prayer? And if we have no control over our actions and fate, why do any good deeds at all?

Not only was this question a sharp controversy in early Islamic history, it has been an important issue throughout history for both religious and secular reasons. The ancient Greek philosopher Aristotle, Born: 384 BC, Died: 322 BC, wrote seriously on the topic because of its implications for understanding order in the universe, the origin of life, human freedom, and happiness.

Today, it is the subject of complex academic debate, under the heading of determinism. Muslims have also experienced doubts in their faith due to the myriad of philosophical conundrums that arise from it.

Though all things have already been decreed from eternity, Allah has the power to change destiny based upon the choices we make. We are, indeed, morally responsible for our actions and our free will has associated with it a measure of control, limited under the sovereignty of Allah, to determine our ultimate fate.

God can change the death sentence of man as He did that of Hezekiah: Isaiah 38:1-5In those days Hezekiah became mortally ill. The prophet Isaiah son of Amoz came to him and said, “This is what the LORD says: Put your house in order, for you are about to die; you will not recover.”

“Then Hezekiah turned his face to the wall and prayed to the LORD, saying, “Please, O LORD, remember how I have walked before You faithfully and with wholehearted devotion; I have done what is good in Your sight.” And Hezekiah wept bitterly. And the word of the LORD came to Isaiah, saying, “Go and tell Hezekiah that: I have heard your prayer; I have seen your tears; behold, I will add fifteen years to your life.…

There is no doubt, God is merciful and faithful.

In orthodox Islam, God’s control over what happens in his creation is absolute. “Allah has decreed all things from eternity”. He knows that they will happen, when they will happen, how they will happen, and “He has written that and willed it”. al-Qada’ wa’l-Qadar by Dr ‘Abd al-Rahmaan al-Mahmoud, p. 39.

“He knows what is in land and sea; not a leaf falls, but He knows it.”(Q.6:59)

But at the same time, human beings in their life on earth have the choice to do good or evil (Free will), are responsible for their actions, and will be rewarded or punished according to an eternal afterlife.

How can human beings be responsible for this, and even be punished with eternal torment in hell for it?

The question is not unique to Islam, and the debate over whether free will exists is not even limited to religion. According to Justin Parrott of the Islamic Yaqeen Institute, “it has been an important issue throughout history”.

According to Maria De Cillis, “the apparently unsolvable conflict between the concepts of free will and determinism (or divine predetermination)” has not only been “a matter of great interest” but also of “heated controversy”, extending beyond academia and the ulama and into politics “by virtue of the repercussions that this debate has in a social context”.

For example, when tyrannical and corrupt authorities encourage fatalism towards tyranny and corruption by pointing out that these maladies are “divinely willed and preordained”. De Cillis, Maria (22 April 2022). “ISLAM: Muslims and Free Will”.

According to Justin Parrott, “the idea … that everything has already been decreed by the Creator from eternity and the “myriad of philosophical conundrums that arise” from the issue has caused some Muslims to experience doubts of faith. “Are we forced to do what we do, or are our choices meaningful?”

De Cillis writes that the issue was so sensitive, that the Prophet (SAW) allegedly taught believers to abstain from considerations about destiny (qadar), calling it ‘a deep sea, a dark path and God’s secret’.

One of the most authoritative Sunni intellectuals, the theologian and Sufi master, Abū Hamid al-Ghazali (d.1111), reports in his masterpiece, The Revival of the Religious Sciences, the tradition according to which Muhammad (SAW) … proclaimed: “Refrain from speaking about qadar.”

As a result, the scholars emphasized that providence is a secret of Allah and that “going too deeply into it philosophically” will lead to “misguidance”. The creed of Al-Tahawi warns “that providence” is such a secret that even God’s most obedient and holy creatures were not let in on the mystery.

What is the essence of striving when the end state is already pre-ordained? The catch here is that that end, or preordainment is never known to man but only God. If it were known that I would be rich and famous, why would I make any effort. To this end, it is only God that knows the end state.

The answer to the conjectures above is very simple. Man cannot strive against the destiny that was not revealed to him. Therefore, because destiny is never revealed, life is a struggle against an unknown fate. We struggle, pray, and supplicate because we are never sure of what our ‘ori’ has chosen. This therefore brings into question the related concept of fatalism.

Those who embrace fatalism believe that bad events cannot be avoided…and they are powerless to change the future. Thus they wallow in misery, poverty and impoverishment.

Fatalism is a false, misleading, dangerous, and manipulative premise. What will be is not necessarily what must be!

This exactly is the bane of our people when we resign our fate to the spiritual realm: God will deliver us from our clueless and thieving leaders. We congregate in churches and mosques to pray for deliverance when we should be on the barricade fighting for our freedom and emancipation.

“The Greek idea of fate is moira, which means “portion.” But there is more to life than just fate. There is also genetics, environment, economics, and so on. So, it’s not all written in the book before you get here, such that you don’t have to do anything. That’s fatalism.” — James Hillman

Fatalism is a tool of the weak, lazy, indolent and for those inflicted with a courage deficit … it’s their way of giving up, surrendering freedoms, and accepting the inevitable (without putting up a fight). Those who embrace fatalism believe that bad events cannot be avoided…and they are powerless to change the future. Yet, ‘when life gives you lemons, make lemonade’ said Dale Carnegie.

In retrospect, the various schools present a conundrum that could lead the enquirer to the warm embrace of atheism.

Perhaps it would suffice to hearken to the wise counselling of the Holy Prophet (SAW) that man should not dabble into concepts which are the exclusive preserve of Allah. Providence is a secret of Allah and “going too deeply into it philosophically” will lead to “misguidance.”

When people adhere to apocalyptic prophecies, they usually do so because they believe in predestiny.

But does predestiny really exist? For the sake of argument, let us assume that it does: at any given moment in the present, there is a future already created that is as solid and as real as any moment in the past or present. Perhaps time is not as linear as we have believed. If such a future already exists, does that mean that it is inevitable and must occur? No.

The point being made is that the future is shaped largely by intention backed by action: the stronger the intention and the better it is backed up by action, the more solid the future will tend to be.

Some people would argue that the true seer would foresee the future and predict our destiny. Prophecy has really only one value: as a tool to either change or ensure the future. The future is therefore malleable. A future reality, no matter how solid it is or how many prophets have agreed to its existence, can be changed.

It will be irreversible only if people continue to perform, or fail to perform, those actions which will cause that future to come about, and no one does anything effective enough to counter those actions or inactions.

This is exactly where we find ourselves today. Complacency and imperviousness to change which erroneously has been termed resilience; but truly, our ‘Mumu’ never end.  The day it ends we will chart a new destiny for ourselves and our children.

Let the oppressed, pauperized, and impoverished gather their acts and struggle to remove the shackles of socio-economic impoverishment they have been subjected to over the ages. It is time to set the captives free. Man was not destined for poverty and destitution; these are manmade conditions and only man himself can resolve to remove the shackles.

Happy birthday to our amiable sister Abimbola Kuru 5th December. May Allah bless her new age and preserve her.

Barka Juma’at and a happy weekend.

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Islam

Friday Sermon: Of Prayers and Supplications

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By Babatunde Jose

O ye who believe! Seek help with patient perseverance and prayer; for Allah is with those who patiently persevere. Quran 2:153

In Islam, prayers (Salah) and supplications (Dua) play a crucial role as a direct means of communication with Allah, allowing Muslims to express gratitude, seek forgiveness, ask for needs, and strengthen their connection with God through acts of humility and submission, with the practice considered a vital pillar of Islamic faith, reinforcing the believer’s devotion and guiding their daily life with spiritual awareness; essentially, it’s a way to connect with the divine and receive blessings throughout the day.

Key aspects of prayer and supplication in Islam are: Five Daily Prayers (Salah); Supplication (Dua): This is a personal plea or request made directly to Allah, which can be done at any time, including during the formal prayers, and can encompass anything from seeking guidance to asking for help in personal matters. Then there is Humility and Submission: The posture of prayer, including prostration (Sujood), symbolizes deep humility and submission to Allah.

Prayers are a time for Muslims to reflect on their actions, seek forgiveness for shortcomings, and renew their commitment to righteous living. Performing congregational prayers fosters a sense of unity and brotherhood among Muslims.

The Prophet Muhammad (SAW) emphasized the importance of supplication and taught Muslims specific duas for various situations in life, further guiding their practice. These are contained in various publications: Prayers of the Prophet e.t.c.

Prayer strengthens our faith and influences us to do more good deeds. It creates strong bonds of unity among the Muslims, especially when the prayer is performed as a congregation at a masjid. It also serves as an excellent relief for stress and worry.

It is also recommended for the worshipper to recite thereafter the following supplication: “La Ilaha Ilal-Lahu Wahdahu, Laa Sharika Lahu, Lahul-Mulku, Walahul-Hamdu, Wahuwa Alaa Kuli Shey-In Qadiir” which means: “There is no god but Allah, alone, without partner. His is the sovereignty, and His the praise, and He has power over everything.”

Supplication (also known as petitioning) is a form of prayer, wherein one party humbly or earnestly asks another party to provide something, either for the party who is doing the supplicating (e.g., “Please spare my life.”) or on behalf of someone else.

Prayer and supplication are different but connected aspects of spiritual devotion. Prayer is a wider way of connecting with the divine, while supplication involves making passionate, specific requests during times of deep need or desire.

When we are weary and feeling down, we pray to God: Heavenly Father, I come before you with my needs, trusting in Your boundless provision and unfailing love. Help me to lean on You and not rely solely on my own efforts. Remind me to come boldly and persistently in prayer, knowing that You are more than able to handle any challenge I face.

Daily prayers help Muslims build a personal relationship with Allah and strengthen their faith. Praying regularly fosters humility and modesty by reminding individuals of their place in the universe. The act of praying has a calming effect, reducing stress and anxiety, and promoting mental clarity.

Prayer is therefore a conversation with God where you can express your thoughts, feelings, needs, and desires. You can also listen to what God may say to you. Prayer can help you develop a relationship with God and understand his loving nature. While supplication is a humble and earnest request to God for specific needs or desires. Supplication is generally a request for the person praying, unlike a prayer of petition, which is praying on behalf of others.

Prayer too is a vital part of the Christian faith. It is a way for believers to communicate with God, seek His guidance, express gratitude, and make requests.

Supplication plays a significant role in deepening our relationship with God. It allows us to express our dependence on Him and grow in trust.

The nature of supplication is much more heartfelt than a casual request. The word “supplication” means a humble, earnest entreaty or request.

Supplication literally means “a request or petition.” In a spiritual context, a person who makes supplications humbly presents his requests before God.

When we pray to request something from God, this is known as supplication, “to plead humbly.” Alternatively, we can pray in thanksgiving, simply praising God.

Supplication is the brain and soul of prayers. When we pray alone we supplicate to the content of our heart. Anything and everything we can think of, we beg our Gracious Rabb for it and hope for early acceptance.

Or, Who listens to the (soul) distressed when it calls on Him, and Who relieves its suffering, and makes you (mankind) inheritors of the earth? (Can there be another) god besides Allah? Little it is that ye heed.(Quran 27: 62)

 From Whom do the weak and the oppressed seek victory? Who does everyone beseech? He is Allah. None has the right to be worshipped except Him.

Therefore it is most advisable for you and I to invoke Him during times of both hardship and ease, to seek shelter with Him in difficult times, and to plead at His doorstep with tears of repentance. Then will His help and relief quickly arrive. “So, surely with hardship comes ease” – (Quran 94:5)

He saves the one who is drowning, gives victory to the oppressed, guides the misguided, cures the sick, and provides relief to the afflicted.

He hears all and answers those who supplicate to Him. Invoke Me [and ask Me for anything], I will respond to your [invocation] (Qur’an 40: 60)

If you are living through affliction and pain, remember Allah, call out His name, and ask Him for help. Place your forehead on the ground and mention His praises, so that you can obtain true freedom. Raise your hands in supplication and ask of Him constantly. Cling to His door, have good thoughts about Him, and wait for His help — you will then find true happiness and success.

Today, therefore we raise our hands in prayer and supplication for our son Akinola Jose, last child of our brother OSHA, who is currently in the ICU in a San Diego hospital, after he was run over by a drunk driver last Friday.

He was completely flattened literally. But we give thanks to God that he is being attended to by a crop of very capable doctors and specialists, under the Glory of the Almighty, he has been responding.

Please pray for Akinola, for a complete restoration from head to toe. And pray for his worried parents for Allah to grant them relief as soon as possible.

Nothing is too much for God to do. For the Psalmist said: I will lift up mine eyes unto the hills, from whence cometh my help.  My help cometh from the Lord, which made heaven and earth. He will not suffer thy foot to be moved: he that keepeth thee will not slumber. Behold, he that keepeth Israel shall neither slumber nor sleep. The Lord is thy keeper: the Lord is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night. The Lord shall preserve thee from all evil: he shall preserve thy soul. . .   (Psalm 121)

Surah Al-Fatiha: The Prophet (SAW) named this as the chapter of healing. Al-Fatiha known as surah Shifa is also known by several other names, such as Al-Hamd (The Praise), As-Salah (The Prayer), Umm al-Kitab (Mother of the Book), Umm al-Quran (Mother of the Quran), Sab’a min al-Mathani (Seven Repeated Ones, from Quran 15:87), and Ash-Shifa’ (The Cure). It is reputed as the best prayer for healing.

We therefore invoke Surah Al Fatiha for the healing of our son Akinola. May Allah accept our prayers and supplications, Aameen.

We pray: Allahumma Rabban-naas adhhibil-ba’sa washfi Antash-Shaafi laa shifaa’a illaa shifaa’uk shifaa’an laa yughaadiru saqamaa: O Allah, the Lord of mankind, remove the difficulty and bring about healing as You are the Healer. There is no healing except Your healing, a healing that will leave no ailment.

Barka Juma’at and a happy weekend

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Islam

Friday Sermon: Concept of Compassion in Islam

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By Babatunde Jose

Compassion in Islam is not merely a sentiment but an attitude that should be practiced in daily life. By adopting compassionate values, Muslims are expected to cultivate communities characterized by kindness, mercy, and harmony, aligning with Islamic teachings that advocate for mercy to the entire universe.

Compassion literally means “to suffer together.” Among emotion researchers, it is defined as the feeling that arises when you are confronted with another’s suffering and feel motivated to relieve that suffering.

It is said that compassion entails certain elements that apply to the self or others: 1) recognising suffering, 2) understanding the universality of suffering in human experience, 3) feeling for the person suffering and emotionally connecting with their distress, 4) tolerating any uncomfortable feelings aroused.

Compassion also involves three elements: Kindness, mindfulness, and common humanity.

Compassion involves allowing ourselves to be moved by suffering to help alleviate and prevent it. An act of compassion is one that is intended to be helpful. Other virtues that harmonize with compassion include patience, wisdom, kindness, perseverance, warmth, and resolve.

Being compassionate is often termed applying the Golden Rule: “Do unto others as you would like them to do on to you.”

Many people think jihad is more central to Islam than compassion. But this is not so. Compassion is far more central to Islam than jihad. In fact, compassion represents the true spirit of Islam and compassion is far more vital to Islamic teachings than anything else.

There are certain keywords in the Quran which are greatly stressed of which four are very often repeated i.e. rahmah (The name “Ar-Rahmaan” is mentioned 55 times in the Quran. It is also mentioned 133 times in the basmalah.) , ihsan– benevolence, ‘adl-justice, and hikmah-wisdom.

A Muslim begins everything by reciting Bi Ism-i- Allah al-Rahman al-Rahim (i.e. begin in the name of Allah Who is Compassionate and Merciful). Thus a Muslim is supposed to invoke Allah the Compassionate and Merciful at every step.

The concept of sustenance of the whole world itself is based on His Mercy and Compassion for everything He has created. In fact, rahmah is so central to Allah’s existence that it embraces all that exists in the universe (wasi`at kulla shayin) see Surah Ghafir, Quran 40:7.

Allah sent His Messenger Muhammad (SAW) also as the Mercy of the World (21:107). Thus the Prophet of Islam also represents universal mercy. As the Messenger of Allah he is representative of His Mercy and hence the Prophet (SAW) himself is known as rahmatan lil alamin (mercy of the worlds). Thus a true follower of the Prophet (SAW) has to be merciful and compassionate as humanly as possible. Anyone who is cruel and is insensitive towards the sufferings of others cannot be a true follower. This aptly applies to our leaders.

This is a great pity that Muslims themselves except the sufis and their followers have forgotten the emphasis of the Holy Quran on the quality of compassion. The Sufis lay tremendous stress on compassion. Their very fundamental doctrine is what is called sulh-i-kul i.e. peace with all which means no violence and no aggressiveness. The majority of Muslims, of course, follow sufi approach. It is only some frustrated fringe groups of Muslims who keep on talking of jihad and power. These are ISIS, Boko Haram and other fringe groups.

It is important to note that in the Quran there is no concept of war of aggression and no concept of permissiveness of violence. Even where permission of war has been given it has been given to defend and protect rights of the oppressed and exploited, and not for achieving power.

There is no verse in the Quran which permits violence for territorial conquest or for achieving power. War has been qualified in the Quran by the words fi’ sabilillah i.e. in the way of Allah. Thus a war can be fought, only in the way of Allah.

And what is the way of Allah? Allah’s way is of justice, Allah’s way is of protecting the rights of the poor and exploited. The very first verse in the Quran permitting the use of violence reflects this very well.

Surat An-Nisa’, states: “And what is [the matter] with you that you fight not in the cause of Allah and [for] the oppressed among men, women, and children who say, ‘Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper?” (Quran 4:75)

Thus explaining the import of this verse, a noted commentator Maulana Muhammad Ali says in his The Holy Quran (Lahore, 1973, pp-211), “This verse explains what is meant by fighting in the way of Allah. Fighting to deliver them from the persecution of the oppressors was really fighting in the way of Allah.”

The Quran, again and again, shows its sympathy for the weaker sections of the society in which it includes, among others, the orphans, the widows, the poor and the exploited, the slaves and other politically or socially and economically emasculated. It emphasizes different ways of helping them. This is all on the grounds of compassion. A person cannot be compassionate unless he/she is sensitive to others suffering.

The Quran shows great compassion to orphans, the widows, the poor and the slaves. It wants to liberate these poorer and oppressed sections from their situation. Zakah, a toll tax, has been made obligatory on all believing Muslims, to help these people.

Thus the Quran says,: “(Zakat) charity is only for the poor and the needy and those employed to administer it, and those whose hearts are made to incline, and (to free) the captives, and those in debt, and in the way of Allah and for the wayfarer – an ordinance from Allah. And Allah is Knowing, Wise.” (Quran 9:60)

Thus all the categories indicated in the above verse except those who administer it, are of weaker sections of society – those who suffer i.e. the poor, the needy, the captives (in war), those indebted, the slaves and the wayfarers. They all stand in need of help. A believer who is well off must be sensitive to the needs of these categories and must help them financially to remove their sufferings on compassionate grounds. Thus even for the payment of Zakat compassion remains central.

An important corollary of the concept of compassion is empathy which relates to understanding the feeling of others, putting ourselves in their position and feeling their pains and anguish. In social relations, this is a very important aspect of life that determines the essence of being your brother’s keeper, a cardinal principle of most faiths.

Unfortunately compassion is missing in the relationship between us and our leaders in this country. They are as callous as the one-eye cyclops, giving stones for the hungry instead of bread, presiding over the impoverishment of the people and their pauperization. They watched gleefully as our country became the poverty capital of the world and a land flowing with oil, milk and honey degenerated into a citadel of hunger and abject poverty and its people increasingly turned into hewers of wood and drawers of water.

They are most unconcerned with the plight of the people who have been sentenced back into the ‘dark ages’, with no light at the end of the proverbial tunnel; with water everywhere but none to drink and the country turned into one big camp of IDP. To all intents and purposes, we are experiencing a ‘Gazafication’ of the country, all because the leaders lack compassion.

Rabbana la tuzigh quloobana ba’da idh hadaytana wa hab lana milladunka rahmah innaka antal Wahhab.  Our Lord! (they say), Let not our hearts deviate now after Thou hast guided us, but grant us mercy from Thine own Presence; for Thou art the Grantor of bounties without measure. (Quran 3:8) 

Barka Juma’at and a happy weekend

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