Friday Nasiha

Living The Quran

Closer than Jugular Vein
Qaf (Qaf) - Chapter 50: Verse 16

"It was We Who created man, and We know what dark suggestions his nafs (self) makes to him: for We are nearer to him than (his) jugular vein."

We humans have certain qualities which God knows well. We are constantly in a state of need. We are weak. But, we are also hasty and impatient. When we are in trouble, we will be pushed to seek assistance. But when we do seek assistance, because of our impatience, we seek it in what seems near and what seems easy. We seek it in what we can see and hear and touch. We seek help in the creation, including our own selves. And isn't that exactly what dunya (worldly life) is? What seems near. The word 'dunya' itself means 'that which is lower'. Dunya is what seems closest. But, this is only an illusion.

There is something closer.

In this verse, Allah begins by showing us that he knows our struggles. There is comfort in knowing that someone sees our struggles. He knows what our own self calls us to. But he is closer. He is closer than our own self and what it calls for. He is closer than our jugular vein. Why the jugular? What is so striking about this part of us? The jugular vein is the most important vein that brings blood to the heart. If severed, we die almost immediately. It is literally our lifeline. But Allah is closer. Allah is closer than our own life, than our own self, than our own nafs. And He is closer than the most important pathway to our heart.

Allah knows we have a nafs. Allah knows we have a heart. Allah knows that these things drive us. However Allah tells us that He is closer to us than even those. So when we reach for other than Him, we are not only reaching for what is weaker, we are also reaching past what is closer, for what is further and more distant. Subhan Allah (Glory be to God).

Compiled From:
"Reclaim Your Heart" - Yasmin Mogahed, pp. 67, 68

From Issue: 837 [Read original issue]

Understanding The Prophet's Life

Transformer of Hearts

The Prophet, peace be upon him, asked all those around him who were not convinced of the truthfulness of his message to seek, to observe signs, to search for meaning while fighting the illusions of the self and its conceit. He taught Muslims - those who had recognized the presence of the One - to carry on their inner struggle, to remain humble and aware of their fragility, to seek to derive spiritual nourishment from dhikr (the remembrance of God), and to ask God to keep their hearts firm. The Prophet used to pray to God and say, "O Transformer of Hearts, keep my heart firm in Your religion!" [Ahmad, Tirmidhi]

Thus, in peacetime, some were searching for truth and some were searching for sincerity, while they all experienced a new form of inner conflict that required effort, patience, and a perpetually awake consciousness. At a time when the prospect of the final establishment of the last religion seemed to be opening up , each of them was sent back to his or her own inner universe to seek light or forgiveness, to find peace and the clemency of He Who constantly returns to those who come, or come back, to Him.

Compiled From:
"In The Footsteps of The Prophet" - Tariq Ramadan, pp. 194, 195

From Issue: 737 [Read original issue]

Blindspot!

Tolerance

Since the Umayyad dynasty, the Christians had their religious ceremonies beside the public thoroughfares and went in processions on public roads. In these processions, some people bearing crosses led the procession; and their religious leaders, in their special dress, accompanied them.

During the period of Rashid, the Christians on the occasion of Easter came out in the form of a huge procession holding aloft big crosses on pedestals. Al-Maqdisi mentions in his book Ahsan al-Taqasim that on the occasion of the Christian festivals the markets of Shiraz were decorated.

It is amazing to note that these manifestations of tolerance and love were noticable even during the period of the Crusades. This behaviour continued unaltered even though the Christendom had risen against the Islamic countries and had assaulted them with great fury. Ibn Jubary says, "What is most curious about this period is the fact that Muslims and Christians were engaged in a deadly war, and on many occasions it has been witnessed that both armies were facing each other in perfect battle array. However, elsewhere the delegations of Muslim and Christians were moving from one place to another in perfect amity, and meeting with people, and nobody objected to this. The caravans were moving from Egypt to Damascus and from there to European countries. Muslims were paying taxes to the Christians in their lands willingly, and Christian traders were paying the custom duty for their merchandise in the Muslim countries, and full justice and equity was being observed in these dealings. While their armies are fighting with each other, the people were living in perfect amity and peace."

Compiled From:
"The Islamic Civilization" - Mustafa Sibai, pp. 88-90

From Issue: 753 [Read original issue]