Nature – Virtual Mosque

When You See Allah’s Attributes in Everything, You Crave Closeness to Him

Jinan Yousef — Tue, 17 Nov 2015 13:00:36 +0000

Previously in this series, we discussed how Allah subhanahu wa ta`ala (exalted is He) is the First and the Last. This article will be a continuation of that as these four Names are mentioned together in the Qur’an:

“He is the First and the Last, the Ascendant (al-Ẓāhir) and the Intimate (al-Bāṭin), and He is, of all things, Knowing.” (Qur’an, 57:3)

This verse is so powerful because it comes in the context of telling you who Allah (swt) is. Imagine that you do not know who God is, or what His attributes are. This chapter starts by telling you that “Whatever is in the heavens and earth exalts Allah, and He is the Exalted in Might, the Wise. His is the dominion of the heavens and earth. He gives life and causes death, and He is over all things competent,” (Qur’an, 57:1-2).

Reciting this may make one feel that Allah (swt) is far. He is so Grand and Great, does He even understand us? Do we have a relationship with Him? Does He understand what goes on in our hearts and our world?

Then, in the following verse, Allah (swt) addresses these very thoughts: we are told that He is the First and the Last, the Ascendant and the Intimate. Seemingly divergent qualities come together in a beautiful way, as though Allah (swt) is telling you that there is nothing, not big nor small, that escapes His knowledge. He is the First and the Last, and thus He encompasses time, and He is the Ascendant and the Intimate, encompassing all forms of space.

These are the pillars of knowledge and knowing. These Names cover everything. He is First before everything, and the Last, after everything, the Manifest who is above everything and the Intimate who is close. They combine His attributes of greatness and closeness, cutting across time and space. In a du`a ‘ (supplication), the Prophet ﷺ (peace be upon him) says:

“He is the First, nothing is before Him, the Last, nothing is after Him, the Ascendant, nothing is above Him, and the Intimate, nothing is nearer than Him.” (Muslim)

When you worship Allah (swt) through His Names al-Ẓāhir al-Bāṭin, you become more conscious of both your internal and external. We fluctuate between two extremes: one that focuses solely on the external, where we forget the spirit of the law. On the other hand, there is the trend of “only Allah knows what is in my heart” and forfeiting all forms of the external. But Allah sees our external and our internal. They are both important, and both part of our submission to Him.

That is why, in one incident, the Prophet Muhammad ﷺ pointed to a man three nights in a row saying that that person was of the people of Paradise. The companion Abdullah bin Amr, radi Allahu `anhu (may God be pleased with him), was adamant to find out what was so special about that man, so he stayed over at that man’s house for a few nights. Now, when we think of a pious person, we usually think only of extra prayers, fasts and charity, which are commendable. This is what Abdullah thought, and he did not see anything special about that man, so he decided finally to ask him. The man himself said that all he did was what Abdullah saw, then added that he never allowed himself to carry any grudge in his heart against anyone, and would empty it of envy every night. Abdullah bin ‘Amr said, “This is what you have achieved and it is something we have not accomplished.” (Ahmad)

Yet that does not mean that actions are not important. Allah (swt) praises those who do over those who do not do. The Prophet ﷺ would pray long devotional prayers in the night. Indeed, the Prophet ﷺ reminds us that the prayer is the foundation of every other deed. Moreover, we are told that actions are judged according to their intention, but an intention alone does not suffice. Sincerity is doing one’s utmost to fulfill that intention.

Ibn al-Qayyim stated that when one worships Allah by His Name al-Ẓāhir (the Ascendant), the person knows where to direct his prayers, because there is no one above Allah. Worshipping Allah while knowing that He is al-Bāṭin (the Intimate) is something that you have to taste, because it is something that words cannot describe. That is why Ibn Abbas (ra) advised someone who was inflicted with paranoia with regards to the prayer to recite the verse cited, because it reminds you that Allah (swt) is the Intimate. He knows what is in your heart, so let go of the anxiety that you feel.

Connecting to the Names of Allah

1—See how Allah manifests His attributes in everything

Sheikh Abdulrazzaq al-Badr said that in order to connect to Allah’s Name al-Ẓāhir, you have to see Allah’s attributes as they reflect in this world. Al-ẓāhir also means something that is manifest, so take the time to go out to nature to see how Allah (swt) is the Creator, while contemplating His beauty and the beauty of what He created. Remind yourself of the times Allah (swt) responded to you, because He is al-Mujeeb. Reflect on the times that something was denied to you, and then you actually saw the wisdom later on. Only once you realize that Allah (swt) is with you—He is the First and the Last, the Ascendant and the Intimate—can you actually gain closeness to Him (see point 3).

2—Direct everything to Him

Ibn al-Qayyim stated that knowing that Allah (swt) is above everything means that you know where to direct yourself—your prayers, your hopes, your goals and your fears. There is nothing above Him, so why turn to what is below Him?

3—Crave intimacy with Allah

Ibn al-Qayyim said that this attribute of Allah—al-Bāṭin—cannot be described, only felt. The interesting thing is that when you start to see Allah’s attributes as they manifest in the everyday and the mundane, as well as in the extraordinary, your heart naturally moves closer to Him. You realize how close He is, and the fruit of this realization is that you work to purify your heart, as well as praying more because you know that those are your moments with Allah (swt). That is why the Prophet ﷺ would pray in the night even though it was not obligatory: he loved doing so, because he loved being with Allah (swt).

A Call to Climate Action

Guest Authors — Tue, 23 Jun 2015 12:00:30 +0000

Reflecting Upon the Signs of God in the Month of Ramadan

By Joseph E. B. Lumbard

As over a billion Muslims celebrate Ramadan, the month of the Qur’an, it behooves us to reflect upon all the āyāt – verses or signs – of God. God enjoins us over and again to contemplate every āyah (verse) of the Holy Writ, as in Surah Muhammad: ‘Do they not contemplate the Qur’an? Or do hearts have their locks upon them?’ (47:24). In Surat al-Mu’minūn, He says: ‘Have they not contemplated the Word, or has there come unto them that which came not unto their forefathers?’ (23:68). In Surat al-Baqarah we are told: ‘Thus does God make clear unto you the signs (āyāt), that haply you may reflect’ (2:219).

Contemplating and reflecting upon these āyāt of revelation shows us that there are many other āyāt upon which God calls humanity to reflect – the āyāt, or signs, in the created order. Just as God has ‘revealed the Book in truth’ (2:176; 2:213), so too did He ‘create the heavens and the earth in truth’ (45:22; 6:73). Revelation and creation both come ‘in truth’ and convey to human beings the truth. Given their shared Source and shared message, the Qur’an is presented as a guide to help us reflect upon the āyāt of God within creation, as in verse 38:29, in which the Qur’an is referred to as ‘a blessed Book that We have sent down upon thee, that they may contemplate His signs and that those possessed of intellect may reflect.’

Indeed, the Qur’an presents all of creation as signs of God: ‘And whatsoever He created for you on the earth of diverse colors—truly in this is a sign for a people who reflect’ (16:13). Nothing exists but that it is a means by which we can better understand the glory of the Divine. A bird ((‘Have they not considered the birds above them, spreading and folding up [their wings]? None holds them save the Compassionate. Truly He sees all things. (67:19); Have they not considered the birds, made subservient, in midair? None holds them save God. Truly in that are signs for a people who believe.’ (16:79) )) , trees, the stars ((‘And the stars and trees prostrate’ (55:6). Trees are used in symbolic manner throughout the Qur’an, as in 14:24-25: ‘Hast thou not considered how God sets forth a parable? A good word is as a good tree: its roots firm and its branches in the sky. It brings forth fruit in every season, by the leave of its Lord. And God sets forth parables for mankind, that haply they may remember.’ )) , the change from night to day ((‘Among His signs are the night and the day, the sun and the moon.’ (41:37); ‘Hast thou not considered that God makes the night pass into the day and makes the day pass into the night, and that He made the sun and the moon subservient’ (31:29); cf. 16:12; 35:13; 39:5; 36:37-40. )) —God is present in each of these.

Every part of creation, no matter how big or small, is like a word or letter in an ongoing revelation. The Qur’an speaks of the heavens and the earth being filled with ‘signs for believers’ ((cf. 6:99; 15:77; 16:79; 27:86; 29:24; 29:44; 30:37; 39:52 )) , ‘signs for a people who reflect’ ((13:3; 30:21; 39:42; 45:13; cf. 10:24 )) , ‘signs for a people who hear’ ((10:67; 16:65; 30:23 )) , ‘sign for those who know’ ((30:22)) , ‘signs for a people who understand’ ((2:164; 13:4; 16:12; 16:67; 30:24; 45:5)) , ‘signs for a people who are reverent’ ((10:6)) , ‘signs for those possessed by intelligence’ ((20:54, 20:128 )) , ‘signs for the possessors of intellect’ ((3:190 )) , ‘signs for those who possess insight’ ((3:13 )) , and ‘signs for a people who are certain’ ((45:4; cf. 51:20)) . This continuing message makes it clear that when the human being is sound in heart and mind, he or she is able to reflect upon the world of nature in a manner that increases both faith and knowledge. In this vein God says, ‘We shall show them Our signs upon the horizons and within themselves till it becomes clear to them that it is the truth’ (41:53). This reveals a third group of signs upon which we are called to reflect, those within our souls, as in 51:20-21: ‘And upon the earth are signs for those possessed of certainty, and within your souls. Do you not then behold?’

If we contemplate the āyāt of the Qur’an yet fail to contemplate the āyāt upon the horizons and within ourselves, we follow only part of the Qur’anic injunction to reflect upon God’s signs. We are thus among those regarding whom God asks rhetorically, ‘Who does greater wrong than one who has been reminded of the signs of his Lord, then turns away from them?’ (18:57; 32:22); and in another verse, ‘Who does greater wrong than one who denies the signs of God and turns away from them?’ (6:157)

Given the state of the natural environment today, one cannot but conclude that we have indeed turned away and forgotten how to reflect upon the signs of God in the created order. Numerous scientific studies indicate that the balance of the world’s ecosystems has been compromised by our irresponsible and excessive consumption. This very balance is something that we are entrusted to maintain, as when the Prophet Shu`ayb enjoins his tribe, ‘O my people! Observe fully the measure and the balance with justice and diminish not people’s goods, and behave not wickedly on the earth, working corruption’ (11:85). Having failed to maintain the balance, today the āyāt that we witness speak to us not only of God’s glory, but also of our own corruption (fasād). Of such corruption we have been warned: ‘Corruption has appeared on land and sea because of that which men’s hands have wrought, so that He may let them taste some of that which they have done, that haply they might return’ (30:41).

Despite the ominous tone of this verse, there is a sense of hope in that by tasting some of what we have done, we might take heed by turning again to reflect upon God’s āyāt on the horizons and within ourselves. At this junction in history, when the fate of future generations lies in our hands, we must take heed of the Qur’anic injunction to ‘walk not exultantly upon the earth’ (17:63) and be instead the ‘servants of the Compassionate whom God says are those who walk humbly upon the earth’ (25:63). Let us take the month of the Qur’an as a time to reflect upon all the āyāt of God and begin anew to live in harmony with them. ‘Has not the time come for those who believe to humble their hearts to the remembrance of God and that of the truth which has descended?’ (57:16)

Signs of Certainty

Guest Authors — Fri, 30 Aug 2013 12:00:49 +0000

By Ahmed Zaafran

Certainty. It is what we seek as humans to offset the inconsistencies of our lives. Fortunately, when we experience anxiety due to the unknowns that occupy our minds and hearts, we have the necessary tool, the Qur’an, to navigate us in the direction of providence. Nearly 10 years ago, I began medical school in Grenada, the West Indies. I was not sure what I wanted to do with my life. I did not know what direction my life would go; whether I could complete my studies, whether I was ready for marriage, or whether my relationship with Allah, subhanahu wa ta`ala (exalted is He), was something I was content with.

One of my favorite spots in Grenada was right outside the anatomy lab. The lab sits atop a cliff overlooking the Caribbean Sea, and I would stand there in awe, taking in the seemingly endless ocean as it met the horizon. The sea was characteristically still but its endless stretch into the horizon embodied the limitations of our senses. I could hear the waves beat the shore in a gentle, rhythmic drum.

Prophet Abraham’s (as) Encounter

Reflecting on Grenada’s ocean waves reminded me of a passage in the Qu’ran where the Prophet Abraham, alayhi as-salaam (peace upon him), is reflecting upon God’s (swt) signs, such as the sun, the moon, and the stars. For him, the celestial structures gave him peace in a world that couldn’t always be understood; one riddled with people who didn’t share his values, primarily monotheism:

“And thus did We show Abraham the realm of the heavens and the earth that he would be among the certain. So when the night covered him [with darkness], he saw a star. He said, “This is my lord.” But when it set, he said, “I like not those that disappear.” And when he saw the moon rising, he said, “This is my lord.” But when it set, he said, “Unless my Lord guides me, I will surely be among the people gone astray.” And when he saw the sun rising, he said, “This is my lord; this is greater.” But when it set, he said, “O my people, indeed I am free from what you associate with Allah. Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah.” And his people argued with him. He said, “Do you argue with me concerning Allah while He has guided me? And I fear not what you associate with Him [and will not be harmed] unless my Lord should will something. My Lord encompasses all things in knowledge; then will you not remember?” (Qur’an, 6:75-80)

Abraham (as) used God’s (swt) signs to navigate through the questions of his existence. He utilized the tools of the seen world as a portal into understanding the celestial realm and directed his questioning as a guide towards understanding the divine. God (swt) graced him with intuitive inquisitive thought; and He answered him in ways that he could understand. These signs exist for us well. They may be used as a spiritual compass so long as we realize that the path is ultimately to God (swt).

However, in a full reversal of perception, it didn’t take too long for those gentle waves to turn into ferocious towers of water. I didn’t expect what happened during that first year on the island.

Having Faith in Allah’s (swt) Signs

It was Autumn 2004. We were just beginning our medical studies, and we were completely engrossed in our work. Word came that a hurricane was brewing in the Caribbean Sea, but the likelihood of it hitting Grenada was slim to none. We did not pay much attention to the warning and went about our routine; studying followed by more studying. Later that evening, we were told that the next day’s classes would be canceled given the slight chance the hurricane would take a turn for Grenada. We took the rare opportunity to put down our books, hunker down in our dorms, and enjoy the night hanging out.

By early morning, we turned on the television and received a rude awakening. Ivan had changed course and his eye was heading for the center of Grenada.

Given the unexpected turn of events, my friend Taha and I drove over to a spot where we could grasp the power of what was happening. Waves were smashing into the coast ferociously, and the locals were busy protecting their windows with wooden panels. Feeling overwhelmed and knowing that we were in the midst of God’s (swt) power, we did what felt natural. We stayed right where we were, and we prayed.

Once the hurricane struck, we spent an entire night challenged by window-shattering wind, sheets of rainfall, and a home flooded to our knees with water. We all felt an ominous vulnerability that night. When would someone come to help us? Did we have enough food to last more than a week? Could we protect ourselves from imminent danger? It is when you are alone in an uncertain world that you realize only God (swt) is the Comforter. Praise God (swt), we worked together to endure the night and the few days following, and we established a community to help ourselves and local residents recover from the storm.

Seeing Faith in the Stars

One of the main unexpected blessings that took place following the hurricane was the lack of light pollution. The entire island lost its power in the aftermath of the hurricane. I remember going down to the beach situated near our dorms the night before our departure from the island. The sand was characteristically black and silky, a far cry from the sandy beaches I was accustomed to back home. My friends and I had started a campfire, and we took time to reflect upon the days and nights we had gone through since the hurricane. As I lay down on the sand, without the artificial bulbs veiling the heavens, I was able to visualize something entirely unique and wondrous.

The sky above was a back-lit canopy of red, white, purple, and blue. Stars were clustered into perfected formations; branches extending from the trunk of the universe pushing the boundaries of what I knew existed. Feeling entirely vulnerable and insignificant within God’s (swt) realm, I remembered an often-cited verse from Surat Noor in the Qur’an:

Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things. (Qur’an, 24:35)

I came to the realization that we are not so different than Abraham (as) in our quest. We all yearn for certainty, but that only comes to those who actively seek it. Muslims around the world are feeling uncertain and vulnerable, particularly at a time when the violent actions of others are heavily portrayed as the norm. But we don’t have to despair. We should look to God (swt) and His signs as our bearing point. We must continue on our journey, leading with good character and positive energy. We must be honest with our weaknesses and ourselves both individually and collectively. Only then can we improve.

Savoring that last night on the island, enamored by the stillness of the ocean, and the universe glistening above, l laid on the beach, and I closed my eyes. When I opened them, I felt some certainty in an uncertain world.

An Exercise in Submission

Omar Zarka — Thu, 01 Apr 2010 11:38:04 +0000

In the moments that I actually force myself to reflect on our surroundings I notice one consistent characteristic in the creation of al-Kaliq (the Creator): absolute serenity. When you cut out the drone of cars on the freeway, the airplanes overhead, the construction vehicles, the horns, the beeps, and the limitless sounds of modern day life, everything is so peaceful and calm. Whether it be the birds, the insects, the trees, the water or the animals – they all combine to produce a kind of unchallenged tranquility and harmony.

This serenity is absent in our everyday lives. We live life stressed; constantly worrying about what everyone else thinks of us, how to make a billion dollars, how to marry someone attractive…and we start to live in the image of people. We start to live our lives as others expect of us, rather than by what actually makes us happy. This seems so contradictory to the tranquility of wildlife.

Once while in the midst of Allah’s creation, I was reciting some verses from Surat ali-`Imran and I came across the following verse:

“So is it other than the religion of Allah they desire, while to Him have submitted [all] those within the heavens and earth, willingly or by compulsion, and to Him they will be returned?” (Qur’an, 3:83).

How amazing and incredibly true! We seek other than the way of al-Hadi (the Guide) when we run after our desires and the material world. We exchange the endless bounties of al-Razzaq (the Provider) in this life and the next for temporal fame and material gain. In our arrogance we chart out the way we think is best to attain happiness, but end up failing. Even after seeing so many people who have it all yet still are not happy, we still run after the same things. When was the last time we did something because we knew that someone would think of us highly because of it? When was the last time we sold out our friends, family or even our honor and dignity for a grade or some pennies? When was the last time we gave preference to someone over Rabbana (our Lord) at the time of salah (prayer)?

The nature we see around us has submitted itself to the One, the Creator, in all of its complexities and intricacies, and as a result lives in absolute harmony. Imagine the peace of soul and mind when you become detached from the wants and desires of others, only seeking His pleasure. Imagine the serenity that can be found in not chasing after our desires as is championed by this society. Imagine simply living the most perfect life possible in this world. This is exactly the reality of the creation around us and the tranquility and harmony that are manifested are proof of its success.

But wait – isn’t the human being the best creation of Allah? I wonder what we could accomplish if we actually do exactly as He tells us…

Just My Thoughts

Yasmin Mogahed — Mon, 01 Feb 2010 12:30:16 +0000

There’s a strange sadness today. It’s not the kind that leaves you empty or lonely, or even wanting. It’s the still kind. The kind that comes from a certain level of understanding, even acceptance.

I looked at this photo today, and every time I did, I found tears fill my eyes. It was a sunset on the beach. Stunning. And above it the ayah: Rabanna ma khalaqta hatha batilan subhanak (our Lord you have not created all of this for nothing, subhanak.)

And that’s just it. All of this. The sadness, the accidents, the smiles, the peace, the pain, the love, the loss, and the sacrifice: it’s not for nothing. It is not without purpose. It’s not a mistake, some sort of oversight or a random course of events.

I looked at the image and suddenly I was filled with such a deep sense of nostalgia. For a time, I have no memory of.

“And [mention] when your Lord took from the children of Adam – from their loins – their descendants and made them testify of themselves, [saying to them], “Am I not your Lord?” They said, “Yes, we have testified.” [This] – lest you should say on the day of Resurrection, “Indeed, we were of this unaware.”” (Qur’an, 7:172)

I was overcome with the feeling of missing someone. Missing Him. Missing being with Him. Missing a time that was or will be. A time so certain, it is as if it already happened. That’s why when Allah talks about the hereafter in the Quran, He uses the past tense.

When you fall in love with a work of art, you’d die to meet the artist. I am a student of the galleries of Pacific sunsets, full moon rises on the ocean, the clouds from an airplane, autumn forests in Raleigh, first fallen snows.

And I’m dying to meet the artist.

“Some faces, that Day, will be radiant, looking at their Lord.” (Qur’an, 75:22-23)