The World Of Soul

Unity and dissociation, or the unity of opposites

Question: I would like to ask you a question which is very important to me. I am an ethnic Muslim. I have only recently begun to practice Islam, glory to Allah. Being a man “who always seeks truth", I cannot submit and stop my search until I get a full answer to all questions, except for the questions, of course, the answers to which man cannot receive because of his mortal nature. So… As you know Central Asia gave birth to sufism and the majority of tarikats. Today many various Muslim schools and teachings are operating in Kazakhstan. This great diversity often turns into absurdity, as the representatives of one and the same tarikat do not acknowledge each other and make mutual accusations of ignorance. Such situation can cause nothing but bitterness and pain in the heart of a devout Muslim. This problem has become a serious obstacle to my further development as an educated Muslim. With best regards, Timur.

Question: Is it lawful to pray in a church in the case of dire necessity? If I am not mistaken, you have said, that it was allowed. But the imam deputy of our town said it was a haram. Is there an example in the life of Prophet Mohammed (let peace and Allah’s blessing be upon him) or in the life of his companions (Allah’s pride on them) when they performed Namaz in such situations in a church?

 In my opinion, if man calls something “haram" (prohibited), he should, probably, explain why it is haram and adduce, for example, a hadith of the Prophet (let peace and Allah’s blessing be upon him). This practice is widely used in our republic. They say “the hadith reads this and this", but they never refer to a particular hadith, and it is unknown whether it is reliable or not.

 I have one more question to ask you: “WHAT SHOULD I DO?" I write it with capital letters, because I am completely lost. The country where I live is called an Islamic republic. The majority of the population see themselves as Muslims. It is a republic that is divided into pieces between sheikhs, murids, wahhabists… People do not associate with each other if they do not have the same sheikh. Whereas murids are influenced by the authority of their teacher, and they follow his words and orders blindly, without actually realizing what they do. If one asks them: "Why are you doing it?" or “Why is it so?"- they answer: "Sheikh said, so it should be like this". These people do not improve their knowledge, they do not refer to other sources or references, they are not eager to know more. May be I am mistaken…

 I often hear: "If you want to utter a Du’a-prayer, you should pray through sheikh. If you want to enter Paradise, pray through sheikh. If you have any problems, go to the grave of your sheikh, and they will be resolved". Such things confuse me. As for me, if I want to perform a Du’a-prayer, I invoke Allah directly, without any mediator. He has given me reason and I want to appeal to nobody beside Him in any situations. I do not need any mediator from among people, for they are just the same servants as I am. And our Clerical Department always adduces one and the same story (I don’t know whether it is reliable or not): "When there was a severe drought, Bilyal (the first muazzin) came up to the grave of Prophet Mohammed (peace and blessing be upon him) asked the Prophet that Allah send rain on the Earth. And the rain fell". Referring to the story they say that if Bilyal appealed to the Prophet, we can appeal to saints, sheikhs and so on as well. The Prophet (peace be upon him) did not say, as far as I know, that it was permitted to ask people for something that is only in Allah’s power. I don’t know how I should answer the questions like: "When will you go to the sheikh? Why don’t you go to him? He will help you".

 Allah helps me in everything, glory to Him. Please, answer my question, if it is possible. Zaur.

Two answers

Answer ¹1: neither the Qur’an, nor Sunna give direct indications on the subject (as “pray in churches, synagogues…"). There is no prohibition against the performance of namaz-prayers (for example, if you are travelling at the time of the prayer) in these churches either.

 Many scholars (relying on various Hadith and ayah) spoke about the lawfulness to perform namaz-prayers in a church, for example. There is substantial evidence of the fact that the companions of the Prophet and the scholars of the first generation prayed in Christian churches, when they travelled across regions and countries where there were no mosques. And when they were asked about it they said: "There is nothing bad in it".[1]

 I guess, you know the hadith, where the peculiarities of the mission of the last God’s Messenger are described. It says that the whole Earth is a mosque to a Muslim, i.e. he can say his prayer everywhere.[2] The most important point is that there should be nothing that is regarded canonically unclean (for example, excrements) on the place where he wants to send up a prayer.

 During the period of the Golden Age of theological thought, when scholars paid sometimes too much attention to secondary matters, some scholars both of the Hanafi and the Shafi’i schools stated that it was undesirable to perform namaz in Christian churches or Judaic synagogues.[3]

It should be noted, however, that this was stipulated at the time when there were plenty of mosques and these scholars thus saw it unnecessary to perform namaz in a church. One should also mention that the label “undesirable" is automatically removed if the notion of necessity arises. Thus, if a man knows that he will have no opportunity to offer his prayers in a mosque, he may perform it (a namaz-prayer) anywhere, including any church or a synagogue. As there are very few mosques and Muslim meeting-houses in Russia, this permission is actual.

 I myself have also had to act like this several times. Once, for example, when I travelled passing through Altai, I performed two prayers with a friend of mine in a beautiful church. It was rainy outside and we entered a Christian church in order to pray. We were given clean cloths. We were accorded a warm welcome. A friend of mine even read Azan. After offering prayers we thanked the dean and continued our journey.[4]

 And to conclude I would like to remind you of the ayah that deals with the subject: "Had Allah not defended some men by the might of others, the monasteries and churches, the synagogues and mosques in which His praise is daily celebrated, would have been utterly destroyed".[5]

Answer ¹ 2: one of our contemporaries has noted: "Allah did not create men in order to dissociate them. He sent forth prophets to them from among themselves (from their nations). These prophets guided people to the right path (of understanding life)".[6] Splitting up human society, dissociating people by means of ideological, nationalistic and other slogans has always been unacceptable and prohibited. God’s sermon always focuses on the integration of people. It draws their attention to the notions of high morals, eternal values and righteous life. The Holy Qur’an reads: "Help each other in what is good and pious, not in what is wicked and sinful".[7]

 But man doesn’t always manage to cope with his emotions and passions, and thus often breaks these principles. People struggle for their own interests and forget about this important admonition. They join various parties and movements, that oppose each other, plot against each other and seek each other’s flaws. This state of affairs exists not only in religion, but in life in general – politics, economy and culture. In whatever field of human activity this approach to the settlement of controversial issues may arise, it will result in stagnation and degradation. People do not associate with each other in good works, as Allah commands us[8]. On the contrary, they create obstacles in each other’s way. People do not seek success, trying to reach certain aims and to outstrip their opponents in a fair competition. They start quarrelling from the very beginning, forgetting that time does not wait. Then after a failure they start making mutual accusations. And this repeats again and again. These are the indicators of stagnation[9] in the development of any society or a country. How should we treat it? We should not focus on something, which is beyond our power, and do what we as individuals and civilians, having many duties and rights, are able to do.

 “Apostles! Eat of that which is wholesome and do good works: I have knowledge of all your actions. Your religion is but one religion, and I am your Lord: therefore fear Me.

 Yet men have divided themselves into different sects, each rejoicing in its own doctrines. Leave them in their error[10] till death overtakes them".[11]

 The Qur’an reveals to people the reason of their dissociation: people yield to their vices, they cannot abase their emotions. The point is that when knowledge and intelligence are divided from high morals and sincerity, they inflict great damage on people in general.

 “Yet men divided themselves [into various political, ideological movements] through their own wickedness only after knowledge had been given them [after acquiring certain knowledge in a field some people claim to be an authority, although their knowledge is but a grain in vast and splendid gardens of this field]. [And the division is the result of resistance to each other. They oppose each other being in a state of “Bagy"]"[12]. The meaning of the word “Bagy" is “being aggressive, resorting to violence, manifesting hostility towards other people; destroying high morale out of envy or for the sake of reaching material welfare".

 Learned and intelligent people become aggressive, when they lack sincerity before Allah and friendliness to people around. “Intellectual" hostility splits people, instead of uniting them.

 People may have different opinions or views, but this should not lead to disputes or differences. The problem is that some people often show their ignorance insisting on the diversity and multitude of interpretations and opinions; sometimes they try to kill time like this; and sometimes they just want to express themselves. Therefore, such disputes have nothing in common with fruitful scientific or intellectual discussions. For people are guided by mean feelings and obstinacy rather than by the aspiration to improve their knowledge and to exchange opinions.

 Their attitude would be totally different if they sought to learn the truth. For in this case they would not proceed from a wish to defeat the opponent or to reach power, glory or wealth. But man keeps fighting “battles" breaking the rules of God’s morale, which always results in troubles, disasters and pain.

 These disputes are often caused by theoretical differences, when lack of intelligence and respectful attitude to the person, as well as weakness of faith hinder man to honour the right of this person to a personal opinion. And man tries by fair means or foul to win this competition.

 Antagonism, opposition between believers and people in general is unacceptable. It is typical of selfish people rather than of true believers, who worship the Lord of the world, He is Unique and Eternal, He created everyone who lives on Earth, He bestowed His infinite mercy and blessing on them despite their views and convictions.

 “If people are not united by (the aspiration to) truth, they are divided by lies, hypocrisy and injustice. If people are not united by their worship of the Lord of the world, He Who is Unique and Eternal, the society is torn up by the worship of Satan. If people are not attracted by eternal values, they begin to quarrel with each other and kill each other in order to reach temporal welfare (thus, universal balance is disturbed).

 Mutual hostility is the symbol of preislamic era, it belongs to the epoch of the European Middle Ages, it is the habit of those lacking faith".[13]

 Prophet Mohammed (let peace and Allah’s blessing be upon him), sent forth by the mercy of Allah to the Earth, warned: "Do not fall into godlessness after my death, when some of you will destroy the others [when some of you will hate the others; when some of you will not respect the opinions of others]".[14] Hostility and hatred are the means of an evil-doer, not of a believer.

 Differences of opinions do not contradict the laws of faith. Muslim religion encourages the development of thought and sincere aspiration for truth, even by different means. However, people must not try to defeat each other. They should help and respect each other… Prophet Mohammed said: "If he who decides [having great skills, being intelligent and well educated, enjoying general respect, being sincere in aspiration for truth] is right, he is given double retribution (of good), but if he is wrong, he is still rewarded with good [but in a single amount]".[15] It is an amazing hadith. How often we turn to disregard this indisputable prophetic truth that prompts us to self-reserve and compromise. The hadith shows that man has a perfect right to have his own opinion, and even if he is wrong, but at the same time impartial and unselfish, Allah Himself will reward him. We must maintain this order, keep this balance through our friendliness, or at least – through our tolerance[16].

 The speakers of different languages, not to mention the representatives of different cultures create their own reality; they determine their priorities in their own way, and as a result they perceive the world around differently.[17]

 One prominent contemporary theologian remarked: "The Lord's blessing is with noble and good intentions of a man".[18]

 God gives people freedom, whereas they like unto the blind in one or sometimes both eyes, confine themselves and those who listen to them by narrow limits; they look at the outer world through the small window, embrasure[19] of their conscience, being afraid to leave their village, town or country.

 A pious man frees oneself from obstinacy and fanaticism[20], he follows his own way; and will answer for his deeds to none but Allah.

An important point

“A believer should associate himself with a zero. Whatever tremendous success he may achieve, whatever great discoveries he may make in science, art or other field, he mustn’t attribute it to himself, but rely entirely on God’s blessing and mercy",- says one of our contemporaries.[21]

If adopting this approach to life, a believer can achieve spectacular results in good and piety. Have a look at the life of great people, try to find out what route they followed. They did not plume themselves on their talents or boast of their works and achievements. Many of them died in poverty without being acknowledged. But they did so much for the good of mankind, for the sake of intellectual, scientific and cultural development of the society.

 “I am just a traveller who has stopped under the shadow of a tree, in order to leave it after a while", - said Prophet Mohammed (let peace and Allah’s blessing be upon him); thus he determined as human his role and significance in this life.[22]

 Set yourselves aims and goals (of any kind and scale), and may your piety and faith help you to achieve them. If you learn from the invaluable experience of prophets and scholars of the past, your life will be similar to a vast ocean with clean water and rich resources. It is impossible to embrace it, or to swim across it, or to explore it in every detail… yes, one can drown in it… but! At the same time, one can learn to swim, to plunge into ocean's depths and soar high, enjoying the beauty of life. When contemplating these riches, do not be astonished at their abundance, but admire them and take what you need, implementing it in your (!) life. This is our starting capital which can be multiplied if combined with our personal virtues, knowledge, ideas, aspirations, steadfastness and purposefulness. Only then we will reach happiness and welfare in this life and in the hereafter.

Therefore you should broaden your knowledge and focus on maintaining high morals and practicing Islam.[23]

I will adduce a parable that will help some of us to analyze our feelings objectively and not to waste time on it.

Once upon a time a certain ruler came to a teacher, who was meditating[24], sitting on a tree. The ruler examined this place and said:

-  What a dangerous place you have chosen, there at the top of a tree!

-  Yours is much worse than mine, - objected the teacher.

-   I am the ruler of this region and I don’t see anything that may threat me.

-   It means that you don’t know yourself! What can be more dangerous than when you fought your flaws and passions and your conscience lost firmness and clearness?

Then the ruler asked him:

-   What is your teaching?

   The teacher quoted famous lines:

-    Do not do evil[25], allude to good[26] and keep your heart clean[27].

The governor objected:

-    Every three-year old child knows it.

-    A three year -old child may know it, but even an eighty-year old man finds it difficult to put it to practice.

Prologue

“Had Allah not defended some men by the might of others, the monasteries and churches, the synagogues and mosques in which He is daily praised[28], would have been utterly destroyed".[29]

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