How To Make A Decision | By Nabi Raza Abidi

How To Make A Decision | By Nabi Raza Abidi

It isn’t always easy to make the correct decision, here are four questions you can ask yourself to help you make the right decisions in life.

By Nabi Raza Abidi

There is a common approach to worldly problems across religious communities – be they Muslim or Christian – that posits that we should leave everything to God and thus withhold any serious decision making. Although in principle the notion of “leaving everything to God” is true, its understanding has often been faulty. Some have understood the concept as meaning that no decision should be taken and that somehow God will do everything for us. Unfortunately, this an incentive for some to take the backseat and avoid tough decisions in life.

From an Islamic perspective, we as Muslims have been created by God and tasked to make important decisions. However, after we make the decisions, we leave the results to God – this is what we mean by “leaving everything to God”. This is – in part – one of the many aspects of tawakkul (reliance on God). Now the question here is how do we make decisions? In my view, there are four questions we should ask ourselves before making any decision, particularly important ones:

1) Is what I am doing permitted in Islam? Is it haram? Obviously if it is haram I should not consider it.
2) If it is halal, is it the wise thing to do?
3) Is this something I really want to do?
4) What are the long-term effects of this decision and what is the cost of going back on it, if possible at all?

It is not always easy to make the right decision and when we think we did, they sometimes don’t yield the kind of results we want. But remember, most of the time we can’t know with pinpoint accuracy what God really wants from us. What we are tested on is how compassionate and sincere our attempt is.

Waʿlaikum as-Salam,
Yours Faithfully
Nabi Raza Abidi
Resident Imam of the SABA Islamic Center
San Jose, California

Secularism As A Mental Process. By Dr. Nabi Raza Abidi

Secularism As A Mental Process. By Dr. Nabi Raza Abidi

Secularism is not just a political event, it is a mental state where God is isolated and exiled, only popping up from time to time when we require it.

By Dr. Nabi Raza Abidi

We often think of secularization as political process. It is easily defined as the separation between something we call religion (whatever that is) and government. But everything that manifests itself politically originates in a cultural change, for better or worse. If we are faithful to this principle, then it follows that the secularization of politics is a manifestation of a deeper cultural problem; a cultural problem that is rooted in a particular vision of the world that individuals have collectively made normative.

Secularization is thus a mental process. It is not necessarily a rejection of God or claim to the truth of atheism, but a compartmentalization of God into a separate sphere. Think of a two-storey house. On the main floor that’s where everyone is, but on the second floor, you have an empty space where people go up for privacy. The idea of secularization is the compartmentalization of God to the second floor where God is absent in the first floor and we wonder if He’s in the second one. It is a loss of consciousness of God; it is exiling Him to the second floor.

The classical conception of God in Islam posits that God is present everywhere. The Qur’an says:

NOW, VERILY, it is We who have created man, and We know what his innermost self know what his innermost self whispers within him: for We are closer to him than his neck-vein. (17) [And so,] whenever the two demands [of his nature] come face to face, contending from the right and from the left, (18) not even a word can he utter but there is a watcher with him, ever-present. (Qur’an 50:17, Muhammad Asad translation)

The Islamic understanding of God is that He is present in all aspects of our lives. Secularism is to compartmentalize God and religion into autonomous components that are unrelated to our lives. This doesn’t mean that God doesn’t exist, but that He is on a second floor, or some place that doesn’t affect other aspects of our lives.

But this mental compartmentalization has consequences, it slowly leads to the total exclusion of God altogether where we live a life where we act as is if God is absent, doesn’t matter or doesn’t even exist. This is what I would call Muslim atheism, that is, a functional atheism where we live as if God does not exist all the while holding the belief that somewhere, on the second floor, that He exists.

The fundamental battle of a Muslim is to integrate the Truth of God’s presence (that He is closer to us than our jugular veins) into our consciousness and overcome this compartmentalization of God. The compartmentalization of God, or secularism, did not begin with the Enlightenment; no, it simply took another form. But the basic separation of God from our awareness is an age-old problem.

We can see this with the people of Shuʿayb (as) in the Qur’an. God says:

Said they: “O Shuʿayb! Does thy [habit of] praying compel thee to demand of us that we give up all that our forefathers were wont to worship, or that we refrain from doing whatever we please with our possessions? Behold, [thou wouldst have us believe that] thou art indeed the only clement, the only right-minded man!” (Qur’an: 11:87, Muhammad Asad translation).

The message of the people of Midyan whom Shuʿayb was sent to was simple. When asked to be conscious of God and pray, they answered: what does prayer, or religion, or God, have to do with business?

From a Qur’anic perspective, it is not God who separates Himself. No, He is always there but it is us who shut Him out and becoming heedless and indeed forgetful of His presence. Perhaps this is why one of the root meanings of the word “human” (insān) in Arabic comes from the word nisyān, meaning “to forget” and hence why the Qur’an is considered to be a reminder (dhikr) so that we may come back to the truth of God’s all-encompassing Presence.

Our compartmentalized world is a world of delusion. We take our limited understanding and perceptions and create a world we want, one which we can predict and control. Yet when calamity comes, the illusion breaks – even if momentarily – and we lose control of this carefully constructed illusion.

This is why suffering is sometimes essential for it breaks the illusion and brings us back into reality. The Qur’an says:

(12) For [thus it is:] when affliction befalls man, he cries out unto Us, whether he be lying on his side or sitting or standing; but as soon as We have freed him of his affliction, he goes on as though he had never invoked Us to save him from the affliction that befell him! Thus do their own doings seem goodly unto those who waste their own selves.(Quran: 10:12, Muhammad Asad translation).

It is with pain that our illusions break and God comes back to the first floor, at least for those who know how to react properly. For those who cannot react properly, the opposite comes about, their hearts harden when suffering is increased:

(42) And, indeed, We sent Our messages unto people before thy time, [O Prophet,] and visited them with misfortune and hardship so that they might humble themselves: (43) yet when the misfortune decreed by Us befell them, they did not humble themselves, but rather their hearts grew hard, for Satan had made all their doings seem goodly to them. (Quran, 6:42-43, Muhammad Asad translation)

Life without God’s Graceful Presence is a life of despair. It is a life of struggling with nihilism. These dark emotions (and way of viewing the world) are masked by our quest for unceasing distractions.

The rise of social media, Netflix, youtube, drugs, etc. are not just the consequences of a more interconnected and technologically advanced world; they are the consequences of an ever-increasing need for distractions from despair caused by inner emptiness as our minds become more secularized. We can pray, fast, observe the haram and halal, but we can still be functional atheists in which God’s Presence is only restricted to rituals and a few rules here and there but His Presence is not as a fundamental condition for our vision and engagement with the world and reality as a whole.

How tragic is an Islam that sees God only having a brief role in our lives where God is only involved in prayer times and perhaps during Ramadan? The real way to the Truth, as Islam understands it, is the path to real freedom from illusion and finding inner peace in God. It is a vision of reality that all events of life is imbued with God’s presence and even the minutest of acts are part of a choreography of salvific meaning. When we really see God as being Present in all aspects of our lives, how can there be emptiness?

Waʿlaikum as-Salam,
Yours Faithfully

Nabi Raza Abidi
Resident Imam of the SABA Islamic Center
San Jose, California

On Helping The Poor | By Nabi Raza Abidi

On Helping The Poor | By Nabi Raza Abidi

Putting money in the charity box does not lift people out of poverty, we will be asked on the Day of Judgment on how we spent our wealth.

 

Excerpt:

 

Part of the mainstream discourse of the Republican Party is that it is not the government’s job to help the poor. This view originates in certain forms of Protestant Christianity who not only believe that the government holds no such religious mandate and responsbility, but that the rich (at least in the Calvinist view of the world) are indeed blessed by God and that the poor have more or less fallen from His favor. This view flies straight in the face of what the Catholic Church taught for over a millennium and what Christ taught in the New Testament in so far as how blessed the poor are and the risks of being rich and wealthy. Imam Ali (as) similarly taught us that the poor are messengers of God (al-miskīnu rasūl Allah) and the Qur’an teaches us on the potential disasters wealth may have on our salvation.

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Fake Vs. Real Akhlaq

Real akhlaq is not necessarily about good manners per se, but it is about what intentions you have when you undertake it.

Excerpt:

What’s the solution? When dealing with a boss or someone who is in a position of power (or in a position to hurt you), change your niyyah (intention). Instead of being good, patient and showing good manners for the sake of fearing a person in authority, do them for the sake of Allah (swt). You will find that when you do this, all those negative feelings are bottled up much less and you are more likely to show the same attitude with people who are under you like your children (or spouse, friends etc.) This is what real akhlaq (spiritual ethics) is about in Islam, good manners/patience (or what have you) done for the sake of something or someone other than God is not akhlaq, it is servitude to illusion and dunya and it will be exposed sooner or later.

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Greetings For The Month Of Rajab 2018

Excerpt:

In Islam, the purpose of a person’s existence is to reach communion with God (liqā Allāh). The month of Rajab is the start of the renewal of a person’s soul and the renewal of one’s quest for union with God. In this sense, Rajab is the month of reseeding our faith and relationship with Allah. We nourish this seed with spiritual water and sun through various recommended ritual practices and by following the example and blueprint which the Prophet Muhammad (s) and his Ahl al-Bayt (as) both in their teachings and their exemplary lives.

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Five Tips On On How To Forgive Someone | By Nabi Raza Abidi

Resentment in the remembrance of wrongs is destructive to our souls. Here are fight tips on how to forgive those who have wronged you.

Excerpt:

There is nothing more destructive to your soul, iman (faith) and your spirituality than the constant remembrance of wrongs that were done to you by someone. And by this, I mean the inability to forgive someone and the build up resentment. As I said in a previous article, forgiveness is not forgetting what a person did to you (that is almost impossible), forgiveness is not having resentment towards them.

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