A New Life


They come from far and wide. On every means of transport available. By land, air or sea. Some do not even mind going all the way on foot. Young or old, man or woman, rich or poor, black or white, from all categorisations of humanity possible, we find them there. It is a journey for which life’s savings are devoted, for which aspirations are dedicated, and for which supplications are made from one’s heart and soul. But what kind of an event is this for which no advertising budgets are apportioned, yet millions are drawn to it every year? No one is goaded yet the airplanes and the hotels are all full? No material gain is obtained by it, yet people save all their life to spend on the journey? There is no scenery, no entertainment, and no amusement, yet the crowds keep coming. It is a journey involving physical, material and emotional hardship, yet the numbers keep on increasing year by year. What charm is there in dressing up in two sheets of white, in exposing oneself to the hardships of travel, and in facing the dangers of illness, disease, stampedes and even death? The talbiyyah says it all. “Labaik Allahuma Labaik” (I am here O Allah, I am here.) “Labaik Laa Shareeka laka Labaik.” (I am here, no partner do thou have.) “Inna al hamda Wal Naimata laka wal mulk” (Indeed all praise and all bounty and sovereignty belong to thee.) “Laa shareeka lak” (No partner dost thou have.)

This mantra which is on the lips of every pilgrim gives us the essence of the Hajj. That servitude is due to Allah and Him alone and that we hearken His call. That in His worship, we associate no one else. That for Him, we need to make serious efforts in life. That entire praise and sovereignty belong to Him and no one else. The Hajj is a living commentary of the Quranic verse: Say: “Truly, my prayer and my service of sacrifice, my life and my death, are (all) for Allah, the Cherisher of the Worlds.” (Al Anaam 6:162)

Thus it is this strong belief, which is the powerful driving force for the Hajj. Belief in Allah and His Messenger, an aspiration to have a connection with the Creator and to realise the true purpose of life. It is a journey for which even the preparation is itself an act of Ibadah, yet this is an aspect taken lightly and neglected by many. The intending pilgrims also depend on the assurances of tour operators many of whom have a reputation to disappear in the heat of the action leaving pilgrims stranded with no choice but to tend to themselves. Millions congregating at a unique point and their successive movement is no ordinary feat but one that poses great environmental challenges. The Hajj is a true Jihad, for it takes us out of our comfort zones for the sake of Allah, and teaches us to take on hardships and sufferings entirely for Him. Many can pay lip service, but few take practical action, and it is actions that speak louder than words. The Hajj is an action, it is not a comfortable sermon, but a practical hardship that resonates with the seriousness we have for our faith. The Hajj is a test, for at each and every juncture, we are tested for the development of our patience, our tolerance, our religious knowledge and its application. The Hajj is an antidote to the inflated ego. You leave behind your best dress, your hairstyle will need to go after shaving the head, the riches and comforts that you are used to will not be there for you. You will need to sleep with nothing but the earth below you and above you only skies. You will need to mingle and cooperate with people all all hues and not your preferred one’s only – all this will humble you and annihilate your ego tremendously. Thus the Hajj is about submissiveness to Allah and abandoning haughtiness. The Hajj is an admonishment. The pains and sufferings are also at times a wake up call to the erring that something is not right and reformative action needs to be taken.

There are strong parallels between Hajj and death. The Qur’an repeatedly calls death as a meeting with God, while the Kabah is the House of God. The Hajj therefore is a death and meeting with God and the return from the journey as a Hajji, a spiritual rebirth.

Just like life is a constant struggle and its end has paradise for the righteous, the hardships of Hajj are a trial for us, and its culmination takes us to a new pleasant phase in our life. After the Hajj the believer is no longer anxious and worried about the pettiness of life, but becomes calm and serene having surrendered himself fully to Allah.

First Published in DAWN on 9-9-2016

A brief guide to the Hajj


Mina

A Brief Guide to the Hajj

The Hajj is the annual pilgrimage to Makkah which is obligatory on every adult Muslim man or woman who has the health and the wealth to undertake the journey. The Qur’an and Islamic tradition mention the origin of Hajj with Prophet Abraham (PBUH) who was commanded by God to establish his progeny in Makkah and to announce the pilgrimage to mankind. In His footsteps, Prophet Muhammad (PBUH) also performed the Hajj, thus making it obligatory on every Muslim who has its capacity.

The Hajj is an obligatory act in Islam like other obligatory acts of prayer, fasting, and giving zakat – charity. The purpose of the pilgrimage is remembrance of Allah and to offer complete submission and devotion to Him. The pilgrim commemorates Tauheed – the oneness of God and denounces Shirk – polytheism and idolatry, and offers sacrifice by material, physical as well as spiritual means resulting in a stronger Imaan (belief) and a strong desire to live a virtuous life after the event. The Hajj is a life changing experience. Traditionally, Muslims are known to divide their lives in two parts – one lived prior to the Hajj and the one lived after performing it. The latter is one in which one feels more closer to God and in which he or she become more religiously observant.

Hujjaj

The one who performs the Hajj is called a Hajji (masculine) or Hajjah (feminine), plural form Hujaaj (pilgrims). As Islam is not a tribal religion but one which all humankind is invited towards, Hujaaj from all over the globe join in for the Hajj making it truly an international event incorporating the full diversity of people.

Makkah – the host city of the Hujaaj

Makkah is a sacred city for Muslims and the host to millions of pilgrims each year. It is here that all pilgrims congregate and from this city that they move to various venues to perform the rites of the pilgrimage.

Time Period for Hajj

The Hajj is performed every year in the month of Dhul-Hijjah, the twelfth month of the Islamic lunar calendar. The actual rituals of the Hajj are performed from the 8th day till the 12th day of the month.

Ihram – The dress code for Hajj

When one intends to perform the Hajj, they have to enter the city of Makkah in a state of Ihram and observe its rules. For men, the Ihram consists of two un sewn sheets of white, while a woman’s Ihram can be any dress that meets the requirements of Islamic modesty.

Whilst in a state of Ihram there are certain duties and obligations laid down on the pilgrim. They are not to fight, engage in sexual intercourse, apply perfume, cut their hair or nails. Hunting and fighting is also forbidden when one has adorned the Ihram.

Meeqat – Entry points into Makkah

The Ihram is worn in any of the Meeqats – which are designated points of entry into Makkah, or if travelling by Air, the pilgrims change in to Ihram prior to entering the Airspace of Makkah.

Masjid al-Haram

Upon arrival, the pilgrims first destination is Masjid Al Haram, the grand Mosque in Makkah which houses the Kabah, the House appointed as a focus point for believers in monotheism of God. At masjid al Haraam, pilgrims perform the tawaf of the Kabah – the cube shaped building which is the direction of prayers for Muslims. Tawaf is performed by circumbulating the Kabah seven times followed by Sayee or running seven times between the adjoining hills of Safa and Marwa.

Mina

On the 8th of Dhul-Hijjah, the pilgrims move to Mina, a city of camps outside Makkah. Here they are camped all night and perform the five daily prayers and make supplications to God while commemorating his messages.

Arafat

On the 9th of Dhul-Hijjah the crowds move to the plains of Arafat, 20 kilometres east of Makkah, where they stay till sunset, and engage in prayers, supplications and reflections, seeking God’s mercy and forgiveness. They perform the shortened and combined noon and afternoon prayers at Masjid Namirah.

Muzdalifa

After sunset at Arafat, the pilgrims next destination is the sand of Muzdalifa, an area between Arafat and Mina. At Muzdalifa, they spend the night under open skies, offer prayers near Mashar al Haram or the sacred monument and collect pebbles for the ritual stoning of Jamarat to be done the next day.

Jamarat

At dawn, the pilgrims leave Muzdalifa and move back towards Mina, from where they visit the jamaraat, which are stone altars symbolizing evil and polytheism. The pilgrims throw seven pebbles at these pillars as a symbolic act of denouncing evil and wrong doing from their lives.

Sacrifice and shaving the hair

On the same day the pilgrims sacrifice an animal and distribute the meat to the poor. After the sacrifice they shave their heads as a sign of a spiritual rebirth. After shaving the pilgrims will then revisit Masjid al Haram to perform the Tawaf of Kabah and Sayee at Safa and Marwa, after which they return to Mina. On the 11th and 12th they repeat the stoning ritual and after which they perform a final farewell Tawaf of the Kabah, marking their departure from Makkah. The Hajj rites are now complete.

After the Hajj – onwards to Madina and Ziyarat

Following the completion of the rites of Hajj, most pilgrims visit the city of Madina, where they perform prayers at Masjid an Nabawi and also visit various historical sites.

Return to their homelands

The pilgrims return to their homelands with a spiritual revival and a new life. Their lives will now be dedicated to God and are to be spent in accordance with His laws.

Muslims & FE


Speech delivered at “Change & Growth”, Chaplaincy in Further Education Annual Conference held in York, UK, July 2006.

Ladies and gentlemen,

Before I begin my speech, I would like to extend the universal greeting of peace to all of you.

Assalamu-alaikum Wa Rahmatullahe Wa Barakatahu”

No! Don’t be upset, I didn’t cast a spell on any one of you, nor did I attempt to mesmerise or hypnotise anybody. The words I just uttered were in Arabic, and they simply mean May the peace and the mercy and blessing of God be on you. As most of the people present here are from a Christian background, they may know, that we read in the Gospels, when Jesus used to meet his disciples, he used to address them: “Shalom Alaikum”, which is the same as “Salaam Alaikum” in Arabic. Salaam and Shalom mean the same thing, “peace”. So you can relax now!

Coming to the topic, my presentation will cover two aspects. First I would like to demonstrate the meaning of certain terms from a Muslim perspective. Second, I would like to highlight some practical faith and related needs of Muslim learners in Colleges of Further Education.

The Language Barrier

As the title of the presentation is not of my own choice, but was suggested to me by the conference organisers, and looking at the vocabulary concerned, I deemed it important that the subject be addressed in precise and specific terms. This is so, because words mean different things to different people. Language, if kept vague, undefined and unqualified, can result in misunderstanding and miscommunication. One of the reasons of the prevailing misunderstandings between Muslims and other communities is language.

Terms that have a specific meaning and understanding are seldom defined in discourse, and instead inaccurate connotations are attached to them with an implied meaning, which is then popularized, resulting in creating misconceptions.

Take for example, the Arabic word Jihad, which will commonly evoke the meaning of “Holy War”, because it is this meaning which is (very wrongly) attached to this term in contemporary discourse, ignoring the fact that the word simply carries the basic linguistic  meaning of striving or making an effort for anything. e.g. striving or making an effort to pass your exams at college is your Jihad to pass exams.

On the other hand for War, the original word in Arabic is Harab, and Holy in Arabic is Muqaddas.  The accurate rendering of “The Holy War”, (a concept non existent in the Qur’an) is Al Harab al Muqadas, and not Jihad, as is erroneously mentioned in certain circles.

When we look at the terms Spirit and Spiritual, their notions may mean differently to different people, depending on their respective cultures, beliefs, faith, or linguistic patterns. To some it may mean simply being a good and moral person, to others Spirituality implies following a mystical tradition instead of organised religion. Maybe some may think that spiritual development has a connection with Spiritualists and has something to do with attending séances and recalling the spirit of the dead!

So in order to avoid confusion, it is vital, that first of all, we define what we mean by a term before building a structure upon it.

The difference between Nafs (Soul) and Rooh (Spirit)

In contemporary usage, Spirit is understood as the ethereal part of the human being, i.e. the ghost dwelling within the body, the human soul. However in the Qur’an, Spirit or its Arabic equivalent Rooh is not used in this meaning. Rooh is distinct from Nafs (the human soul), and it is not something that we already possess like the soul and the body, but is given to human beings as inspiration from God:

“And thus have We inspired in thee a Spirit (Rooh) of Our command. Thou knewest not what the Scripture was, nor what the Faith. But We have made it a light whereby We guide whom We will of Our bondmen. And lo! thou verily dost guide unto a right path.” 42:51

We can see in the above verse that Rooh is concerned with imparting divine guidance to the human being and is the vehicle of revelation. Prior to its reception Scripture and faith remained unknown, and it is the light by which these are understood. By exploring all those verses where the term Rooh has occurred, one discovers that according to Qur’anic usage Spirit is not the human soul, but is distinct from it as the Spirit of revelation, and is the essence of God’s guidance to mankind.

The Qur’an teaches that the human being is not just a material entity consisting of the physical body, but is a combination of body and soul. It is the Nafs i.e. the soul which is the real driver of the body. On top of that we also possess Aql (Intelligence) and Hawa (emotions).

If the soul does not drive the body in the light of the guidance of the Spirit, then it can be overpowered by emotions and then utilises intelligence in their service.

Nourishment Of The Body, But Destruction Of The Soul

The physical body develops and attains nourishment by observing physical laws, while the Nafs develops by observing moral laws. For example consider the case that when someone consumes food that is legally purchased from a shop, and the same amount is stolen and then consumed, the material energy and taste to the body will be the same in both situations. Food, whether it is legally obtained or stolen gives the same amount of material benefit to the body. However the soul will be harmed if the consumed food is stolen, as it is acquired by virtue of breaking a moral law.

It is the Nafs whose development is the focus of Rooh. A Nafs which works without the aid of the guidance imparted by the Spirit will operate under the influence of emotions and focus itself on the body, but with the guidance of the Spirit it realises its true potential and maintains a balance between the needs of the body and demands of the soul.

The references to Rooh in the Qur’an are for God’s Spirit, and not the human spirit. I’d like to clarify again that human beings already posses a Nafs, or the Self, in latent form while the spirit is sent by God to guide the develop it.

No division between the worldly and the religious

It is also worth mentioning that the Qur’an enjoins upon a Muslim to learn and apply both  physical laws, as well as moral laws, as the body is not distinct from the self, but is related to it:

“Behold! in the creation of the heavens and the earth, and the alternation of night and day,- there are indeed Signs for people of understanding.”

“Those who remember God, standing, sitting, and lying down on their sides, and reflect on the creation in the heavens and the earth…”3:190-191

In the above we see that those who remember God, are also engaged in the study of the material universe, hence “Spiritual” is not separate from the “Worldy”, for it is how one functions in the material world that the Spirit gives guidance for.

If the term spiritual development in FE Colleges were to be retained then by it the Muslim would mean the development of the Nafs (soul) through guidance provided by the Rooh (Spirit) found in revelation.

Colleges of Further education may very well equip learners to know ways and means of meeting the needs of the human body, but what provision is there for the development of the souls that are housed within those bodies? Are educational institutions merely ‘factories’ that have an ‘assembly’ line of students to impart them with skills on how to make money and send them out the door? What about the values that those learners are to acquire to implement in their practical life? Such questions definitely deserve our attention.

The Muslim Community & FE Colleges

The British Muslim community is the second largest faith group in the UK with approximately six million adherents. However it would be wrong to suggest that the community has one set of beliefs or dispositions as there is a wide variety of diverse beliefs and practices that are being observed within the community. Apart from religious diversity, the community is also diverse in terms of ethnicity.

From a demographic angle, about a third of the population is under the age of sixteen and a half a million learners in the British education system are Muslims. This poses a challenge to educational institutions that are ill equipped to meet the needs of learners from this group. In an FE context, where learners often come from disadvantaged communities, the Muslim community is a prime target group, as it is often highlighted with poor socio economic conditions, inner city residences, highest rate of ill health, and a high unemployment rate.

Although (as mentioned earlier) there exist a wide variety of diverse views, opinions and practices within the Muslim community, a college is likely to get the following generic requests in order to meet the needs of learners. By addressing these needs the college will facilitate the take up of education from this group.

Diet

Muslim learners will almost certainly require catering facilities in accordance with their beliefs which demand. A diet in which alcohol and pork is restricted, and meat which is from poultry or cattle slaughtered by severing the jugular. Colleges need to make adjustment to their canteen menus to accommodate Muslim Halaal food requirements.

Washing Facilities

Toilets in FE colleges need to be equipped with adequate washing facilities, such as water containers in the WC, as Muslim learners are required to wash after attending the toilet, and do ablution before prayers.

Dress Code & Modesty

Provision for private cubicles for showers in changing rooms need to be made, as Muslim learners may feel uncomfortable from using such changing rooms where there are communal showers, due to total nudity in such settings not being approved in their faith.

Socialization – Alcohol  & Clubs

It should be borne in mind that the Islamic faith does not allow consumption of alcohol for recreational use, and carefree intermixing of opposite sexes (outside the bond of marriage), hence any social or enrichment activities planned by the college where students are required to visit Dance Clubs, or Public houses will be inappropriate for practicing Muslims.

Time table adjustment for the festival of Eid

Muslims celebrate two major festivals in a year. Eid ul Fitr which marks the end of Ramadan, the month of fasting, and after two months of Eid al FitrEid al Adha, which marks the end of the Hajj, the annual pilgrimage to Makkah. Muslims celebrate these two festivals with traditional fervour. Both these Eids are occasions as important to them, as Easter and Christmas are to Christians and in Muslim countries, days on which these events fall are official public holidays. Colleges which are having significant populations of Muslim learners may get the request for time off for students to celebrate these festivals, and timetable adjustments may need to be made. occurs

Space for Prayer

There are five daily prayers and one congregational prayer on a Friday that practicing Muslims observe regularly. For the purpose, a prayer room in the college is certainly a necessity. A multi-faith prayer room with neutral décor on the pattern of Airport chaplaincies would be sufficient to meet this need rather than a dedicated room for the faith.

Counselling & Support

For dealing with issues related to counselling and bereavement, it is important that staff members with the proper professional as well as theological training be inducted to give support to students undergoing a crises point in their life. There is also the need for well spoken and culturally aware faith leaders to maintain a link with the college to give advice and support to students when required.

Dialogue & Encounter

For many, an FE experience provides an opportunity for interaction with people of diverse backgrounds and beliefs which may perhaps not exist in their own locality. It is vital that FE colleges encourage a structured approach to interfaith dialogue, so that students can appreciate the diversity within campus, which reflects the diverse communities in wider society.

In Conclusion

It is vital that colleges realize the changing demographic patterns of Britain and appreciate that for many among the Muslim community Faith is part of public identity. Given recent trends of immigration and influx of ESOL students who may be more religiously observant than local learners, and the non availability of faith provision in FE colleges as against schools, colleges need to be better equipped to provide multi faith student support.

It is equally important to realize that faith communities act as hubs of information and exchange, and colleges by maintaining a link with such, have an opportunity to promote their services to an unrealized potential. Faith leaders acting as influencers and gatekeeper in the community can endorse the ‘offerings’ of colleges.

The youth from the Muslim community, and particularly inner city dwellers have a tendency to pursue education at an FE college and it should be born in mind that although no fixed set of beliefs and practices exist, the community may appear to be more visibly observant in practical and day to day matters of faith, hence having an impact on the educational institutions that they go to. FE colleges are ideally placed for the social, economic as well as the moral uplift of the community, and for the purpose adjustments should be made to accommodate the faith needs of this community, which does not see any separation of the religious from the secular. In the end I would like to thank the organisers here for inviting me as a panelist at the conference. I will welcome questions and comments from the audience.

Kashif Shahzada

The Dilemma Of Faith


When Faith Becomes A Hurdle in Our Search For Truth

The journey to search the truth is not a smooth ride. There are hurdles on the way, strong winds, narrow paths and sharp turns. A rather perilous journey.

The problem you are most likely to face when you go about this journey is the sheer number of spokespersons you meet who attempt to define God for you. You are likely to be overwhelmed by these self proclaimed ‘divine’ emissaries, all of whom are ever ready with a new trick up their sleeve to lure you into conversion. The world is full of them. In every street and town, every nook and corner, seers, ‘holy’ men, preachers, sages, priests, and mystics, some claiming to be born again, some reincarnated, others even ‘eternally existing’ ready with their salesmanship, their eyes preying on you with delight.

These claimants to divine knowledge will, if you lend them an ear, send you in directions very different from each other. To one, the Lord came down to earth as a man, while the other finds such a notion sacrilegious. It is a part and parcel of true religion to devote oneself to an idol and image says one of them, while such would be a blasphemy of the highest order according to the other.

As many people you speak to, as many confusing views you are likely to come across consolidating the idea that all religions do not preach one and the same thing and that if you were to choose one path, you are very unlikely to end up on the same road as the others. Therefore, you as the traveler in search of truth will definitely encounter contradictory views about God and His religion from such self styled specialists, each unique and different in his or her own way.

Despite their uniqueness, there will be one common strand among them all. One commonality that pervades their differing and often opposing views – all of them will ultimately resort to faith, should they face rational questioning.

Faith i.e. belief without proof or evidence is what sustains their religiosity, when cornered by your logical inquiry. No evidence, no logic, no proof to convey any credibility, but just faith – blind faith on their sales pitch.

And faith is what you must ultimately have if you wish to join their cult and taste the spiritual fruits that they find so sweet. Reason and rational thinking, proof and evidence, have no room in their house of faith, for these are for worldly matters. For higher and spiritual ends, one needs an ‘inner sight’, and a very different way of looking, so they proclaim.

Adherents hold on to their beliefs, not because they are convinced to the satisfaction of their intelligence about their efficacy, or have some sort of proof or evidence to substantiate their beliefs but because they ultimately have ‘faith’ in them, and so should you. Their invitation to you is an invitation to faith, i.e. to blind acceptance without any evidence to substantiate their claims.

ENMITY TOWARDS REASON

Since time immemorial advocates of faith have spoken against arriving at truths by way of reason and intellect:

“Reason is the greatest enemy that faith has; it never comes to the aid of spiritual things, but—more frequently than not—struggles against the divine Word, treating with contempt all that emanates from God.”—Martin Luther, Table Talks in 1569.

Champions of faith can be seen holding reason in contempt. To them spiritual matters are related to the ‘inner’ soul of the human being, and have nothing to do with our rational capabilities. There is no room for reason and intellect in religious matters.

They can be very adamant in their own world of inconsistencies and contradictions in creed and dogma, for which they have one answer that solves all the problems – that one word answer is faith.

It is faith that makes you believe that God is All Powerful and at the same time also believe that He:

“ … made heaven and  earth, and on the seventh day HE RESTED, AND WAS REFRESHED.” (Exodus 31:17).

It is faith in action when you acknowledge Divine Omnipotence and at the same time also accept that the Lord:

“..could not drive out the inhabitants of the valley because they had CHARIOTS OF IRON.” (Judges 1:19).

It is on account of faith that you proclaim that God is the source of all goodness and compassion, but also bewilder yourself (and others) by quoting the Lord:

“..I make peace and CREATE EVIL..” Isaiah 45:7.

It is none other but faith that makes you champion the cause of modesty and look down upon impropriety but at the same time make you accept that God’s prophet:

“…hath walked NAKED and barefoot three years..” (Isaiah 20:3-4).

It is due to difficulties such as the above that make the faithful declare:

“Whoever wants to be a Christian must be intent on silencing the voice of reason” —Martin Luther, “Sermons on the Gospel of St. John,” in Works, Vol. 23, p. 99.

To many, when they come across such difficulties, religion becomes a very bitter pill to swallow, and it is only when the architects of religion sweeten the pill with faith that it becomes palatable.

It is inconsistencies like these that contribute to a wholesale rejection of religion. Incomplete and faulty ideas about God and religion breed atheism. Religiosity is kept outwardly merely to please near and dear ones and to stick to social norms and accepted behaviors, but inwardly religious beliefs are held in contempt. The moment, those social pressures are no more and you are allowed to think for yourself, you find no reason to openly reject the belief system based on contradictory attributes.

FAITH AS A TOOL FOR OPPRESSION

While faith is a part and parcel of religious traditions, it is not the domain of the strictly religious only. Those who inwardly realize the weakness of faith, may outwardly use it as a secular ploy to maintain status quos and keep subjects under control and in subjugation. In such cases, vested interests declare that it is a grave sin to debate, to reason and inquire on official doctrines. Authorities imposed on you have a ‘divine’ warrant, so they say, and questioning them implies questioning God Himself.

Faith can very well be a tool for oppression when concocted in God’s name by vested interests merely to engineer their power over the masses. It is extremely useful to stifle dissent and lend credence to an otherwise illegitimate occupation.

AN ALTERNATE VIEW

Blind faith – whether you hold fast to it voluntarily, or one which is imposed on you, can it satisfy your intellectual quest for the ultimate truth? After all, if God is the one who made you, gave you your body and your mind, then will He prevent you from using your reasoning abilities? Why must we not use the mind to know about His matters?

When the intellect is paralysed and there is no room left for logical discussion, it is then that faith comes into play and matures itself. It is also when we close our minds and leave all matters to a blind adherence and trust without evidence or proof that the quest for the truth comes to a halt.

While certain faith leaders speak against reason to know spiritual matters, in contrast we also come across an alternate view. A view which presents religion in rational terms and which advocates the full use of your senses to decipher the truth. In this viewpoint you are not discouraged from using your intellect, but are in fact encouraged to ask questions and probe matters deeply.

This view is to be found nowhere but in the Qur’an. According to it, in attempting to know the truth, ‘Aql’ (reasoning) is to be employed:

“Certainly We have revealed to you a Book in which is your own reminder; what! Will you not then use your reason?” (21:10)

“We have made the revelations clear to you, if you will use your reason.” (3:118)

Truth will be known to you if you employ your Aql (Reason), while those who find thinking tedious are described as the denizens of hell:

“They will (further) say: Had we but listened or used our ‘Aql’ (reason), we should not (now) be among the companions of the blazing fire!” (67:10)

Such is the importance of being rational for religious matters, says the Qur’an. So much so that you can end up in hell fire if you paralyse your reasoning faculties. It is clear, therefore, that the Qur’an is no enemy of reason and does not regard it as a hindrance to your spiritual advancement.

PRODUCE YOUR PROOF!

According to the Qur’an, claims need verification prior to acceptance. Its general principle is that whenever people make a claim, demand proof from them. There is absolutely no room for blind faith in the Qur’an. It offers not only proofs, arguments and falsification tests for its own validity:

“O mankind! verily there hath come to you a convincing proof from your Lord: For We have sent unto you a light (that is) manifest.” 4:174

But demands evidence and proof from its opponents as well:

Or, Who originates creation, then repeats it, and who gives you sustenance from heaven and earth? (Can there be another) god besides God? Say, “Bring forth your proof, if ye are telling the truth!” 27:64

It also declares that those who have deviated from serving the one true God and fallen into false worship do not have any proof for their claims, and this indicates the Qur’anic attitude towards blind faith, namely that it is unacceptable:

“Or have they taken for worship (other) gods besides him? Say, “Bring your convincing proof: this is the Message of those with me and the Message of those before me.” But most of them know not the Truth, and so turn away.” 21:24

There is one religion, which in contrast to others does not resort to emotional or blind faith for itself, but calls for an intellectual inquiry to ascertain its truthfulness, presents proofs for its claims and demands proof from those who doubt its message.

A CALL TO ACTION

Have you ever come across a situation when you were prevented from asking questions? When you were told about the ‘blessings’ and ‘merits’ of such blind faith, and were advised against rational inquiry about conventional dogma?

Did you ever wonder why must you be forewarned not to employ reasoning and rationality for spiritual matters? Will you be uncovering some secret that people do not want you to know? Are they afraid that your questioning and reasoning ability will expose some flaw or weakness in their claims?

Did you realize that blind and emotional acceptance of doctrines can very well make you obstinate and narrow minded and that it is against your very nature not to think and reflect.

You are free to think, to reflect, to ponder and contemplate. You need to labour for the truth and use your entire being for the purpose, the body, the heart as well as the mind, for all are gifts from God.

“Say: ‘This is my way: I invite unto Allah upon conscious insight accessible to reason, I as well as those who follow me, and glory be to Allah, for I am not one of those who associate (others with His laws).” (12:108)

What will it be then, a blind faith that is narrow and restrictive, or a rational belief that is liberating and creative?

The choice is yours.