Facets of Relationship Between Allah and Man: Need for Balance in Activism

There are many different aspects of relationship between Allah and Man.

- It begins with Knowledge of Allah and His attributes which is a cognitive/intellectual relationship.

- After knowing about Him comes belief and submission - that is Imaan (firm belief).

- After knowing and believing in Allah, one begins to establish an emotional - spiritual relationship with Him, like love of Allah, His fear, hope in His mercy, trust and dependency on Him, etc.

- After Imaan, ritualistic worship becomes obligatory on him.

- Relationship with Allah also demands Itaat (non-ritual obedience in all affairs of life).

Itaat is of two types- outer and inner.
The outer itaat is again divided in to individual and collective acts.

Activism (Political, social, etc.) comes under outer collective itaat and is one among many other aspects of Deen, even if it is an important one. Focusing solely on activism at the cost of the other aspects of one's relationship with Allah is a grave mistake and a modern biddah which distorts the understanding and practice of Deen and creates intellectual, spiritual and practical imbalances in the person. 

Such an approach is actually a product of modernity where state and politics dominate all aspects of modern life and society and all focus is on the outward and material manifestations of things.

Cascades of Apostasy (Routes to Irtidad)

Cascades of Apostasy (Routes to Irtidad):

1. The 'Desires' cascade

Following the Shahawat (Desires) corrupts the ‘fitrat e saleema’ of a person which will gradually alter his worldview which leads to developing Shubuhaat (Destructive Doubts) about the Religion which, if not cured, lead to weakening and finally loss of imaan.

Following the Shahawat (Desires and sins) -> corrupts the ‘fitrat e saleema’ of a person -> alter his worldview ->  develop Shubuhaat (Destructive Doubts) about the Religion -> weakening and loss of imaan.

2. The 'Ideological' cascades

A Muslim’s worldview can be directly corrupted by education system, media exposure, effect of dominant Kaafir ideologies in society, wrong sohbat (online or offline), personal trauma, etc., leading to shubuhaat about religion.

Solutions involve a combination of both Spiritual and Intellectual approaches.

-Protecting one’s Fitrat e saleema by strengthening one’s spirituality through Tawbah, Taqwa and Zuhd to prevent the Desires cascade.

-Strengthening one’s Islamic worldview by acquiring proper Deeni Ilm (with a focus on Aqeeda, Usool of Deen and ideological undertanding) and safeguarding oneself from all gateways of ideological cascades. It will require a thorough intellectual dismantling of all unIslamic ideologies and worldviews, redesigning the education system (and if that’s not possible then) detoxifying it’s effects, avoiding unnecessary media and internet exposure, adopting Sohbat of good Ulama and knowledgable, pious Muslims, etc.

Further reading:
NO DOUBT : 10 Effective Strategies On How to Deal With Your & Other People's Doubts by Fahad Tasleem https://pressbooks.pub/nodoubt/

Philosophy of Medicine - Islamic vs. Western

Philosophy of Medicine - Islamic vs. Western

-Dr. Md. Habeeb Haris

Islamic and Western philosophies approach medical practice with distinct perspectives shaped by their broader worldviews, though there are some overlaps.

 1. Theological Foundation vs. Secular Foundation:

   - Islamic Philosophy: Islamic philosophy of Medicine is deeply rooted in the Islamic Epistemology. It's values are based on the Qur'an and Sunnah. The approach is theocentric, meaning it places God at the center of all considerations. Medical practice is seen as a form of worship, a part of fulfilling God's will, and serving humanity, with a strong emphasis on the sanctity of life, the spiritual role and moral responsibility of the physician, and the importance of intentions (niyyah).

   - Western Philosophy: Western medical practice often stems from a secular, humanistic foundation and is influenced by ancient Greek, Roman, and Enlightenment philosophies. Philosophical approaches in the West may vary widely, from utilitarianism to deontological ethics, often focusing more on individual rights and social contracts. 

 2. Holistic vs. Analytical Approach:

   - Islamic Philosophy: Islamic medicine tends to take a holistic approach, considering not only the physical aspects of a person but also the spiritual, psychological, and social dimensions. The mind, soul (ruh) and body are interconnected, and medical treatment often involves addressing all these aspects. Prayers, supplications, family and community support, and trust in God play a role.

   - Western Philosophy: Western medical practice is typically more analytical and reductionist, often focusing on the physical body and biological mechanisms. Cartesian duality which has significantly influenced the Western medicine envisions the mind and body separately. (Rene Descartes, a prominent philosopher, proposed the concept of mind-body dualism.) However, in recent years, there has been a growing interest in holistic approaches, but these are often seen as complementary or alternative to mainstream medicine.

 3. Ethical Decision-Making:

   - Islamic Philosophy: Ethical decisions in Islamic medical practice are guided by the objective morality of the Sharia (Islamic law), which derives from religious texts. Scholars may issue fatawa (legal opinions) to address new medical issues, ensuring that practices align with Islamic values.

   - Western Philosophy: In Western medical ethics, decision-making is based on a subjective morality primarily guided by secular ethics. Less influenced by religious or cultural norms. It often involves balancing the four main ethical principles—autonomy, beneficence, non-maleficence, and justice. Patient autonomy is particularly emphasized, with individuals having the right to make informed decisions about their own care, even if these decisions conflict with medical advice.

 4. Preventive vs. Curative approach:

   - Islamic Philosophy: There is a strong emphasis on disease prevention. Many Islamic teachings inherently have a benefit of disease prevention. Encourages the use of natural treatments alongside conventional medicine.

   - Western Philosophy: Often prioritizes treatment and intervention over prevention.

 5. Community vs. Individual Focus:

   - Islamic Philosophy: Learning and practicing medical science is a collective obligation (Fardh e Kifayah) on the community as a whole and the physicians are honoured for discharging this religious obligation on behalf of the entire community. There is a strong emphasis on community welfare in Islamic medical practice. The health of the community is often considered alongside individual needs, and public health measures are encouraged as a collective responsibility. Islamic teachings promote the idea of mutual care and responsibility among believers. 

   - Western Philosophy: While public health is an important aspect of Western medical practice, the emphasis is often on individual rights and choices. Medical decisions are typically seen as the domain of the individual, with less emphasis on the community’s role in personal health decisions.

 6. Understanding of Health and Disease, Life and Death:

 - Islamic Philosophy: Health and life are considered as a trust and gift of God to be preserved and protected as well as a means of test, to be utilised properly for achieving eternal success in the Hereafter. Disease, pain and suffering are considered as a part of Destiny and a test from God to be shown patience for, even as prevention and treatment are sought. Sickness is also considered as a means of spiritual growth, forgiveness of sins and increasing one’s rewards and ranks with God.

Seeking treatment is considered as  religiously encouraged (Sunnah) and, some times, even obligatory. Death is not considered as an end. Rather it is seen as a gateway to an eternal life and a means of meeting with God Almighty. However it is not to be sought or desired and generally all possible effort is to be made to preserve life.

   - Western Philosophy: Sees them only through a biological lens and disease is seen mostly in a negative light.

 7. Role of the Physician:

   - Islamic Philosophy: The physician in Islamic thought is seen as a Khalifa (Agent) of God in healing the sick on His behalf and as a steward of God's creation. They are not only responsible for the physical health of their patients but also their mental and spiritual well-being. The physician is expected to act with Ihsan (excellence) and Taqwa (God-consciousness), viewing their work as a form of worship.

   - Western Philosophy: In Western practice, the physician's role is primarily of a professional providing medical care based on scientific knowledge. The spiritual dimension is ignored.

In summary, the Islamic and Western philosophies differ significantly in their foundational principles, approach to ethics, and the role of spirituality in medical practice.

Is “hate the sin not the sinner” idea correct?

Revisiting the idea of “hate the sin not the sinner”

I used to say this phrase a lot during my speeches, like some other well- known and respected preachers. But recently, I’ve felt that this might not be a valid principle for Muslim speakers, activists, or scholars, for a number of reasons. So please see the following.

If “hate the sin not the sinner” is true, then we would ask a father to hate the act of rape, but not the rapist who raped his daughter. Think about it, is this even possible?

Furthermore, for Muslims, there is no definite evidence from our scriptures that reflects this distinction between the act and the actor (i.e., the sin and the sinner). In fact, it’s the other way around.
The Prophet ﷺ said: “A fornicator who fornicates is not a believer while he commits fornication...” (Bukhari).

There are numerous aḥādīth that say Allāh hates the sinner. Some examples are mentioned below:

A) Whoever does not call upon Allāh, He will hate him (Sunan Tirmidhi, Hasan)

B) The Khawārij (religious extremist) are among the most hated creations of Allāh (Sahih Muslim)

C) The most hated amongst people in the sight of Allāh are the ruthless argumentative (people) (Sunan Tirmidhi, Sahih)

D) Allāh hates the profligate and the obscene (Al-Jami’ As-Saghir, Sahih)

From a legal standpoint, the criminal gets punished for his crime by the court, and the sinner gets punished for his sin by Allāh. So how do we differentiate between the two?

From an Islāmic standpoint, we can consider the following ḥadīth:

“Whoever loves for the sake of Allāh, hates for the sake of Allāh, gives for the sake of Allāh, and withholds for the sake of Allāh has perfected the faith” (Al-Jami’ As-Saghir, Sahih)

The ḥadīth is clear about hating someone for the sake of Allāh. How can we reconcile this ḥadīth with the principle of “hate the sin not the sinner”?

Also, to put things in perspective, in recent years, “hate the sin not the sinner” is often revived by Christian denominations in debates about homosexuality and gay marriage. (https://www.usatoday.com/story/news/2017/01/04/kim-burrell-hate-the-sin-love-the-sinner/96158416/)

I also understand that there could be a problem with using the word “hate” in the English language as a translation of بغض, because hate sometimes entails potentially doing harm, like in the phrase “hate crime”, and can have negative connotations. But when we are talking about hating a sinner with a “religious hate”, it is different from the English connotations. So, we can consider the following points:

● Religious hate does not allow any harm to be done, as clarified by scholars ( Awn-ul-Mabood fi Sharh Abi Dawood no. 4681) 

● Religious hate also doesn’t mean absolute hate, rather it’s connected to that sin only; you might love the same person for some other positive aspect.
● Religious hate also means that this kind of hate should come out of love and goodwill, and that we should constantly wish and make du’ā` for the guidance of those people, just like the Prophetﷺ made du’ā` for Abu Jahl, the people of Ṭā`if, etc. 

Moreover, why would we teach people to hate? Why not teach absolute love?

A. We are not teaching people to harm others with this “religious hate” (as could be misconstrued via the English connotations). Rather, we are asking them to dislike the sinner because that dislike is something uncomfortable. By forcing ourselves to engage in this discomfort, we can avoid sinning ourselves, knowing that others may dislike us as well. The feeling of dislike that we are calling religious hate, is necessary to give us the motivation to avoid sin. (Carmen Marrick, Hating Evil: Understanding the Role of Evil in Interpersonal Hate)

With that in mind, arguments like “hate the sin not the sinner” serve to desensitize us, and actually push us towards sin by way of omitting hate of the sinner. 

B. Each culture has its own values and standards that predispose its denizens to love or hate certain things. If you go against the social and ethical norms of that society, they will invariably dislike you. For example, if I, as a Muslim father, teach my kids that homosexuality is prohibited in Islām, or that gender is biological and binary, then someone from this society might hate me and label me as homophobic or transphobic. Given my Islāmic values and standards, I will hate them for teaching my kid about these things, and I might call them Islāmophobic.

C. In Islām, we are not egocentric but God-centric. We don’t hate something because of our own personal disliking, rather whatever God dislikes, we dislike as well.

D. We can’t have an absolute love for criminals, rapists, murderers, oppressors, etc. Therefore, we would use the term conditional love rather than absolute love to be realistic/pragmatic.

Finally, I don’t know what the replacement for “hate the sin not the sinner” could be; it would have to be something that more closely aligns with Islām. Maybe we can say this, as suggested by Shaykh Hatem Al- Haj: “Hate of a sin is the hate of a hater, and hate of a sinner is the hate of a lover.” (Love and Hate in Islām, Page 62).

• Taken from Islamic Vs Post-Modern Paradigm of Sexuality, by Dr. Asif Hirani

How the Current Ideological Challenges Differ from the Older Forms of Misguidance

New and Old Misguidance

Taken from the Urdu book 'Jadidiyat' by Prof. Hassan Askari

(Translated by Dr. Md. Habeeb Haris)

This chapter focuses on the challenges posed by the new forms of misguidance that have emerged. 

In the history of Islam, various misleading ideas, heretical beliefs, and doubts have emerged from time to time. Our scholars say that those influenced by Western education cannot raise any objections or doubts that the scholars of the past have not already addressed. This statement is absolutely true. All the new forms that misconceptions can take, or the new ways they can appear, are essentially the same as those that scholars have already dealt with in the past. Therefore, it is quite easy for the scholars to respond to them. However, there are a few new characteristics of these new misconceptions that make it difficult for the scholars’ responses to be completely effective.

Here are some points to consider:

* The Scope of Misconceptions: In the past, misconceptions were limited in scope, both geographically and in terms of the number of people they affected. As soon as scholars clarified the misconceptions, they would disappear or their influence would be significantly reduced. However, the new misconceptions have a global reach, and they are impacting a much larger number of people than before. Muslims all over the world are being affected by these new ideas, and they are spreading rapidly.

* Previously, misconceptions arose from within the Muslim community itself, but new misconceptions have come from the West. Moreover, these Western misconceptions are backed by their financial and military power.

* In addition, these misconceptions come with scientific innovations that gratify worldly desires and amaze ordinary people. Ordinary people do not use their minds and consider any observation to be a logical argument. Therefore, when scholars respond to these objections, their impact is not very effective.

* The Western mind has been gradually deteriorating for the past six hundred years (since the fourteenth century CE) and has been losing the ability to understand truth. In six hundred years, the West has produced all the misconceptions that have attacked us all at once. Because of this, an ordinary Muslim, despite his devotion to Islam, cannot withstand this onslaught. He gets rid of one misconception only to fall into another. In the same way, even among us, the minds of ordinary people, and especially those who have received a modern education, have gradually been deteriorating over the past century and a half.

* Old misconceptions used Islamic terminology and Islamic concepts incorrectly; therefore, they were very easy to dispel. However, new misconceptions come with a new language and new terminology. Thus, even the most disregarded and discarded ideas hide behind a veil of complex and obscure terminology, and a person becomes impressed for no reason. Since our scholars are not fully aware of the nature of this new language and these new terminologies, and their long and complex history, sometimes their responses miss the mark.

These new terms are of three types:

A. Misappropriation and Distortion of Terms

In the realm of Western thought, there has been a widespread and indiscriminate use of terminology. This includes both terms that are uniquely Christian in origin and those that are common to all religions. While these terms are employed extensively, their meanings have been completely altered. This practice can be traced back to the early stages of intellectual deviation in Europe.

B. Shifting Meanings and Lack of Consistency

The meanings associated with these terms have not remained constant over time. Instead, they have undergone continuous change, often at a rapid pace. In the 20th century, the meanings of these terms have been shifting every five years or so. In the West, the situation has become even more extreme, with different authors using the same word in ten different ways within the same era. A prime example of this ambiguity is the term "nature." The word "religion" itself has been used in such a multitude of ways that it has lost all specific meaning.

C. The Fad of Coining New Terminology

 Western writers have a peculiar penchant for inventing new terminology, regardless of whether they have anything new to say. These newly coined terms typically fall into two categories:

- Onerous and Complex Terms: These terms are often cumbersome, intricate, and sometimes devoid of any clear meaning. Their primary purpose seems to be to convey a sense of erudition. The abundance of such terms in the writings of these authors makes it difficult for readers to grasp the intended meaning, leaving them confused and disengaged.

- Emotionally Charged Terms: These terms are designed to appeal directly to the emotions, often at the expense of rational thought. 

Both types of these newly created terms are meant to hinder the reader from using his own mind.

The preaching of our scholars cannot be effective unless they are aware of the structure and methods of the present Western mind. This is why it is important to learn the intellectual history and degradation of Western thought.

Does Islam Permit Hypnosis (Hypnotherapy)?

Some people adopt treatment through Hypnosis. During hypnosis, a trained hypnotist or hypnotherapist induces a state of intense concentration or focused attention. This is a guided process with verbal cues and repetition. The trance-like state a person enters may appear similar to sleep in many ways, but he is fully aware of what is going on. A person can attain self control through it, hence it is used to control cigarette addiction, mental diseases, insomnia, depression, etc.

Procedure Details

What typically happens during a hypnotic session?

According to the website of Cleveland Clinic, USA, There are four stages of hypnosis: induction, deepener, suggestions and emergence.

Induction

During this stage, you begin to relax, focus your attention and ignore distractions. Your hypnotherapist will guide you through this stage with specific techniques such as controlled breathing (breathing in over a count of seven, then breathing out over a count of 11), or progressive muscle relaxation (tensing muscles as you breathe in and relaxing muscles as you breathe out, then repeating in a certain order of muscle groups throughout your body) or focusing on a visual image.

Deepener

This stage continues the first stage, taking your relaxation and focus to a deeper level. This step often involves counting down or using similar descending imagery such as walking down stairs or slowly sinking deeper and deeper into a comfortable bed. These first two stages are aimed at easing your openness to suggestions.

Suggestions

This is the stage for actual change in experience, behaviour or perception. Your hypnotherapist will use imagery and carefully chosen language. The suggestions are usually symptom focused (to resolve a symptom) or exploratory (to explore experiences associated with the start of symptoms). Suggested changes may be in perception, sensation, emotion, memory, thought or behaviour.

Example: To quit smoking, you’ll learn to identify your triggers to want to smoke, learn positive ways to change, understand resources to effect change, disrupt your pattern, attach a better response, notice the difference and install the changed behaviour. You may be encouraged to see your “old” self with black lungs in a mirror behind you and see your “new” healthy self with clean lungs in a mirror in front. You’ll then be guided to choose which self you like and to walk toward that self.

Emergence

During this stage, you come out of hypnosis. Your hypnotist may use reverse deepeners, such as giving you the suggestions that you’re climbing up stairs or counting up.

Islamic guidelines on Hypnosis:

According to most scholars, it is permissible to use hypnotherapy for a Ja’iz (permissible) objective as long as the process doesn't involve anything contrary to Islamic values. Likewise, a Muslim may go to a non-Muslim hypnotist on the condition one is not made to do anything which is not allowed in Islam.

Mufti Ebrahim Desai of Darul Ifta, South Africa says:
“It is permissible to use hypnosis to aid one to quit smoking. One may go to a non-Muslim hypnotist on the condition one is not made to do anything which is contrary to Shariah.” (https://askimam.org/public/question_detail/15342)

Some scholars have issued fatwas that the issue of hypnosis is related to the use of the jinn or magic. If some one practices such a methodology to induce hypnosis then it will be Haram.

Also, if hypnosis is used as a kind of deception in agreement with some of the attendees, especially in public places, to eat people’s money unjustly and to earn fame, it would be Haram.

To summarise, If hypnotherapy is used as a means of cure and there is nothing contrary to Islam in the therapy, then it is permissible. If it is used for evil purposes, or involves prohibited things in the method, then it will be impermissible.

How Islam saved the Jews from extinction- by David J Wasserstein

How Islam saved the Jews from extinction?

Excerpts from an eye-opening article in The Jewish Chronicle by David J Wasserstein 



https://www.thejc.com/lets-talk/all/so-what-did-the-muslims-do-for-the-jews-1.33597



“Islam saved Jewry. This is an unpopular, discomforting claim in the modern world. But it is a historical truth. The argument for it is double. First, in 570 CE, when the Prophet Mohammad was born, the Jews and Judaism were on the way to oblivion. And second, the coming of Islam saved them, providing a new context in which they not only survived, but flourished.”



“Within a century of the death of Mohammad, in 632, Muslim armies had conquered almost the whole of the world where Jews lived, from Spain eastward across North Africa and the Middle East as far as the eastern frontier of Iran and beyond. Almost all the Jews in the world were now ruled by Islam. This new situation transformed Jewish existence. Their fortunes changed in legal, demographic, social, religious, political, geographical, economic, linguistic and cultural terms - all for the better.”



“In the developing Islamic societies of the classical and medieval periods, being a Jew meant belonging to a category defined under law, enjoying certain rights and protections, alongside various obligations.”



“Along with legal near-equality came social and economic equality. Jews were not confined to ghettos, either literally or in terms of economic activity. The societies of Islam were, in effect, open societies. In religious terms, too, Jews enjoyed virtually full freedom. They might not build many new synagogues - in theory - and they might not make too public their profession of their faith, but there was no really significant restriction on the practice of their religion. Along with internal legal autonomy, they also enjoyed formal representation, through leaders of their own, before the authorities of the state.“



“The most outstanding of these was Islamic Spain, where there was a true Jewish Golden Age, alongside a wave of cultural achievement among the Muslim population.”



“the rise and fall of cultural centres of Islam tended to be reflected in the rise and fall of Jewish cultural activity in the same places.

Jewish cultural prosperity in the middle ages operated in large part as a function of Muslim, Arabic cultural (and to some degree political) prosperity: when Muslim Arabic culture thrived, so did that of the Jews; when Muslim Arabic culture declined, so did that of the Jews.”

“In the case of the Jews, however, the cultural capital thus created also served as the seed-bed of further growth elsewhere - in Christian Spain and in the Christian world more generally.

The Islamic world was not the only source of inspiration for the Jewish cultural revival that came later in Christian Europe, but it certainly was a major contributor to that development. Its significance cannot be overestimated.”


-The writer David J Wasserstein is the Eugene Greener Jr Professor of Jewish Studies at Vanderbilt University. This article is adapted from last week's Jordan Lectures in Comparative Religion at the School of Oriental and African Studies, UK.

Rights, Liberties, the contradiction of Liberalism and Justice of Islam

The contradiction of Liberalism 

It is crucial for us to understand this quote from the English Philosopher Jeremy Bentham who is regarded as the father of Utilitarianism: “All rights are made at the expence of liberty”. 

Are there rights in a liberal society? Yes. Does this mean certain actions are thus restricted? Yes. Is therefore freedom curtailed? Yes. 

Of course, every society is like this. Every society restricts the complete freedom for one to act however one chooses. 

And these rights, or conversely, restrictions, are determined by that society’s conception of the good. 

Criteria of Good & Bad depends on values of a society. In Islamic societies it is Objective morality based on unchanging God's laws. 

In other modern societies it's subjective & ever-changing man-made laws based on imperfect human understanding & whims. 

So in Islamic system, liberties of people are

curtailed by universal God's rules  which are based on God's wisdom & equal for all; whereas in other systems, other humans (even if elected) who can never be totally impartial, have the power to curtail people's liberties. Which is better and more Just for humanity?