Given below is the Khutba delivered today followed by an explanation of the the theory of objectivism which in my view has become obsolete.
Friday Khutba 3 - June 13, 2008
I will present to you some thoughts today which could change your life. Please listen carefully.
We are witnessing a failure of the systems which are pre eminent in the world today. Systems like Democracy, Human Rights, Women’s Emancipation, the Geneva Conventions. In very few cases it is because there is a fault with the system as originally conceived. There is a lot wrong however with the way these systems are practiced.
When Civilizations decay like the present one is decaying, chaos prevails before a new order can establish itself. This is usually the time for a redefinition and a return to basics. Currently people are in denial about whether the present way of managing things has become obsolete. They are more intent on maintaining the status quo than preparing for the coming floods.
This is not unlike the story of Noah where the status quo had outlived it’s usefulness and life had to start anew. We know more about the flood then what happened after the flood but let us be clear that the coming floods will not be of water but of blood.
No one’s blood will be spilt more than that of Muslims and no one’s blood is today being spilled more than that of Muslims. To make things worse it is not the non Muslims but Muslims who are spilling Muslim blood. Iraqis and Iranis spilled each others blood, Iraqis spilled the blood of other Iraqis, Afghanis are spilling the blood of other Afghanis. Pakistanis are being asked to spill the blood of other Pakistanis and Afghanis.
No Religion has a greater incentive to take care of itself and no religion is less prepared to do this than Islam as it is practiced today. There is a burning desire but the leadership is missing, the path is not specific and the enemies of Islam are stronger than the friends of Islam.
In this environment, I wish to introduce to you, the Islamic way of thinking. I have chosen 5 words from what I call the vocabulary of Islam and I hope we will have time to go through all five but let us make a beginning. We all know what the problem is and I have already said that the problem is global. Part of the problem is also the Vocabulary that has been introduced in the Secular Idiom. Words like Collateral Damage, Al Qaida, Terrorism are the words of a propaganda machinery designed to justify war. The question is can we find a solution in Islam which will help Muslims and help the rest of the world too.
Niyat is the first word. Today Democracy, Human Rights etc are failing because the Niyat of people who implement these philosophies is to bend these ideas for their personal or hidden agenda. Niyat therefore trumps systems. The Quran warns against the Munafiq who is a person who professes to be a believer but is only part of the system as long as his or her aims are being served. In Islamic countries today similar examples can be found of people using Islam to attain power or recognition. In this case Niyat has trumped religion. Why do we talk about the Importance of Democracy or the importance of Islam when we should be talking about the importance of Niyat.
Niyat has no equivalent word in the English Language. Niyat is intention preceding experience. Yet how do you talk about Niyat without being judgmental? How do you know what is in the heart of another? Only Allah Knows that. Frequently not even the individual is aware of his or her own Niyat.
This brings me to the second word, Tahqiq. Tahqiq is the process of spiritual intelligence. Actively seeking what is real.
Which brings me to the third word which is al Haqq. Al Haqq is not Justice alone it is reality. It is the reality that we are seeking through Tahqiq. Acceptance of Haq without Tahqiq can become a problem.
Let us explore Tahqiq further. There is already a recognition that logic which is important has serious limitations and that there is such a thing as emotional intelligence. Perhaps a combination of mental and emotional intelligence may lead to spiritual intelligence but spiritual intelligence cannot be gained without seeking Allah’s franchise. Spiritual Intelligence only comes through submission to Allah. The Zikr of Allah is essential to this Franchise. I mention the word Franchise to illustrate that man is supposed to be Allah’s agent in this world. How does man expect to be His agent without knowing what Allah wants. How can man know what Allah wants without seeking it, actively, through Tahqiq, through Ilm ( which is the fourth word).
Tahqiq is the wider process of Spiritual realization and verification. The Tahqiq, that I am talking about does not rely on purely intellectual enquiry. The Tahqiq that I am talking about is beyond the grasp of enquiry with the intellect. This is not a rejection of the intellect, but highlights the limited thinking of a world dominated by naked logic which excludes Allah from it’s sphere because His existence cannot be proven through empirical means.
The most important Tahqiq is the Tahqiq of your own Niyat to see whether we have an interest in Haq. We can dwell upon the Tahqiq of others. We can say where was the Haq, when Iraq attacked Iran and when Shias attacked Sunnis and Vica Versa and when Iran and Saudi Arabia take opposite sides in this same massacre. What is the reality when the US attacks Iraq in the name of Democracy. This is not what I am talking about. I am talking about ones own commitment to truth and reality and what we are willing to do to test our commitment.
Let us talk about Ilm. Ilm is different from education. Ilm is Knowledge. Education without Knowledge is just like acquiring a skill. Knowledge can bring about a revolution in the educational systems that we practice. Ilm is ultimately knowledge of Allah. Ilm is the knowledge of things that are around us and that are a testimony of the existence of Allah. Ilm includes knowledge of the world and knowledge of the self. Prophet Muhammed ( SAW) had no education but he had knowledge. Knowledge precedes education and knowledge brings about a thirst for education. The interconnectedness of things is not taught in schools. The interconnectedness of things is essential to Ilm. In Islam nothing will make sense unless we can see and feel that the glue to this interconnectedness is Allah.
Let us talk about himma. This is concentrated spiritual intention. “ Faeza faraghta funsab.” Therefore when though art free ( from thine immediate task) , still labour hard. 94:6. And to thy Lord turn (all) thy attention. 94:7. This is the himma that you acquire from Niyat, from Ilm. The pursuit of Huq and the pursuit of Ilm is Tahqiq. This is what life is about. This is what is missing from our lives.
When we came to this country , we found a better life here then where ever we came from. The life that we found was the sort that we would have wanted in our former countries but did not. The life that we found was not only a better standard of living but more importantly a life made safe by the rule of law. Recently though things have started to come apart. It begins to feel that the structure here is built on a pack of cards. If you all feel as I do that this was a Society whose initial goals were worthy, then for its own sake and for our sake and for the sake of our children, we need to come up with a solution. What I have presented to you today is a part of that solution.
Niyat
Tahqiq
Haqq
Ilm
Himma.
This is but a sample of the Islamic vocabulary. This is just to give you a flavour of what Islam has to offer. In these difficult times we need to be aware that what we offer can be the solution that the world is looking for.
The following is a short description of Objectivism given by Ayn Rand in 1962. To learn more about her philosophic system, please read Dr. Leonard Peikoff's short essay: The Philosophy of Objectivism: A Brief Summary.
by Ayn Rand At a sales conference at Random House, preceding the publication of Atlas Shrugged, one of the book salesmen asked me whether I could present the essence of my philosophy while standing on one foot. I did as follows:
Metaphysics Objective Reality
Epistemology Reason
Ethics Self-interest
Politics Capitalism
If you want this translated into simple language, it would read: 1. "Nature, to be commanded, must be obeyed" or "Wishing won't make it so." 2. "You can't eat your cake and have it, too." 3. "Man is an end in himself." 4. "Give me liberty or give me death."
If you held these concepts with total consistency, as the base of your convictions, you would have a full philosophical system to guide the course of your life. But to hold them with total consistency—to understand, to define, to prove and to apply them—requires volumes of thought. Which is why philosophy cannot be discussed while standing on one foot—nor while standing on two feet on both sides of every fence. This last is the predominant philosophical position today, particularly in the field of politics.
My philosophy, Objectivism, holds that:
Reality exists as an objective absolute—facts are facts, independent of man's feelings, wishes, hopes or fears.
Reason (the faculty which identifies and integrates the material provided by man's senses) is man's only means of perceiving reality, his only source of knowledge, his only guide to action, and his basic means of survival.
Man—every man—is an end in himself, not the means to the ends of others. He must exist for his own sake, neither sacrificing himself to others nor sacrificing others to himself. The pursuit of his own rational self-interest and of his own happiness is the highest moral purpose of his life.
The ideal political-economic system is laissez-faire capitalism. It is a system where men deal with one another, not as victims and executioners, nor as masters and slaves, but as traders, by free, voluntary exchange to mutual benefit. It is a system where no man may obtain any values from others by resorting to physical force, and no man may initiate the use of physical force against others. The government acts only as a policeman that protects man's rights; it uses physical force only in retaliation and only against those who initiate its use, such as criminals or foreign invaders. In a system of full capitalism, there should be (but, historically, has not yet been) a complete separation of state and economics, in the same way and for the same reasons as the separation of state and church.
__._,_.___
Monday, June 16, 2008
Friday, April 11, 2008
Worship
I believe that if we begin to understand worship then we will undergo a paradigm shift which will change the face of Islam.
Worship in Islam
This is a continuation of my Khutba given last month. Just to remind you that Khutba was based on Verse 151 from Sura Anam.The subject of the Khutba today is worship and what is the meaning of worship. I believe that if we begin to understand worship then we will undergo a paradigm shift which will change the face of Islam.
Worship includes
Pre worship
Niyat
Preparation for worship
Worship
In other words worship means
Having the intention to worship
Having the right attitude
Being in a state of readiness,
Being in a state of preparedness.
Qur'an 3:191-195 Surah Ale-'Imran (The Family of 'Imran)Men who celebrate the praises of Allah standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth (with the thought): "Our Lord! thou hast not created (all) this for nothing!
Prayer alone is not worship but in saying our prayers we go through all the processes of worship,
The Wudhu, having clean clothes and a suitable place, is the preparation for worship.
The intention before the prayer is the Niyat
The prayer itself is bringing yourself into a state of preparedness , ridding yourself of worldliness.
When you raise your hands to Thank Allah, to seek his Forgiveness, to ask for his support and guidance that is worship.
Or is it?
If you believe in the 5 Pillars of Islam and then cheat and lie and slander, then you have been unable to build the right attitude. You have gone through the motions but have not gained any benefit from them. Observance of your duties to Allah are of no benefit to Allah. They are intended to prepare you for worship. They alone are not worship.
When you do wudhu, you are preparing for worship but by itself it is not worship combined with prayer, it takes on another meaning which is different from cleaning your hands and washing your face. Listening to a Khutba as a part of Juma Prayers takes on a different meaning then listening to a speech.
When you recite the kalimah, you are expressing belief. This belief then comes with its own obligations.
Not doing something is as much worship as doing something. Let me now remind you of Verse 151 from Sura An Aam.
6:151 Say: "Come, let me convey unto you what God has [really] forbidden to you: "Do not ascribe divinity, in any way, to aught beside Him; and [do not offend against but, rather,] do good unto your parents; [146] and do not kill your children for fear of poverty - [for] it is We who shall provide sustenance for you as well as for them; [147] and do not commit any shameful deeds, be they open or secret; and do not take any human being's life-[the life] which God has declared to be sacred -otherwise than in [the pursuit of] justice: this has He enjoined upon you so that you might use your reason; [148]
The language here is one of abstinence rather than of doing something.
The purpose of life is to worship God.
Topics discussed in this Verse: [Unseen:belief in]
2. The Quran says, "This is the Book; in it is guidance sure, without doubt,"
1. for those who fear Allah.
2. Who believe in the Unseen,
3. are steadfast in prayer,
4. and spend out of what We have provided for them;
5. And who believe in the Revelation sent to thee, and sent before thy time,
6. and (in their hearts) have the assurance of the Hereafter.
.
Just as Wudhu prepares us for prayers, prayer and fasting bring about the right attitude and puts us in the right frame of mind. It is just like going to school. School is not life but it is preparing you for life. It is not just giving you knowledge, it is teaching you how to think.
Similarly Niyat is the essence of worship.
Worship is preceded by Belief. Belief in the oneness of God. The preamble of Worship is therefore Belief in one God.
The 5 Pillars, the 6 Aqueeda, other attributes of righteousness all become part of worship.
This is the paradigm shift that I was talking about. When the Quresh worshipped idols, they did it because their fathers and forefathers did it. They built a whole system around the worship of Idols and believed in it as their way of life. Their treatment of women, their concept of morality, their practice of trade was all built around their inheritance.
When the Prophet came and said that this was not how it was supposed to be, it was difficult for them to embrace an idea that would wreck the life that they were comfortable with, forever.
But for those who could see the wisdom of his teachings, it was a whole different way of looking at things and it created a revolution. The first converts to Islam were not the vested interests but poor people and slaves. The Islam that we see today is the Islam of vested interests.
For the Literalists it is the rituals for the Intellectuals it is the spirit. Neither of them is right about giving preference of one over the other.
The paradigm shift for Islam today, is the way we define worship. Observing the 5 Pillars, if it is preparing for worship, then it is only, a part of Islam. The question I want to leave you with is, are we practicing or focusing on practicing a part of Islam or are we ready to become full Muslims.
Khusro
____________ _________ _________ _________ _________
Worship in Islam
This is a continuation of my Khutba given last month. Just to remind you that Khutba was based on Verse 151 from Sura Anam.The subject of the Khutba today is worship and what is the meaning of worship. I believe that if we begin to understand worship then we will undergo a paradigm shift which will change the face of Islam.
Worship includes
Pre worship
Niyat
Preparation for worship
Worship
In other words worship means
Having the intention to worship
Having the right attitude
Being in a state of readiness,
Being in a state of preparedness.
Qur'an 3:191-195 Surah Ale-'Imran (The Family of 'Imran)Men who celebrate the praises of Allah standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth (with the thought): "Our Lord! thou hast not created (all) this for nothing!
Prayer alone is not worship but in saying our prayers we go through all the processes of worship,
The Wudhu, having clean clothes and a suitable place, is the preparation for worship.
The intention before the prayer is the Niyat
The prayer itself is bringing yourself into a state of preparedness , ridding yourself of worldliness.
When you raise your hands to Thank Allah, to seek his Forgiveness, to ask for his support and guidance that is worship.
Or is it?
If you believe in the 5 Pillars of Islam and then cheat and lie and slander, then you have been unable to build the right attitude. You have gone through the motions but have not gained any benefit from them. Observance of your duties to Allah are of no benefit to Allah. They are intended to prepare you for worship. They alone are not worship.
When you do wudhu, you are preparing for worship but by itself it is not worship combined with prayer, it takes on another meaning which is different from cleaning your hands and washing your face. Listening to a Khutba as a part of Juma Prayers takes on a different meaning then listening to a speech.
When you recite the kalimah, you are expressing belief. This belief then comes with its own obligations.
Not doing something is as much worship as doing something. Let me now remind you of Verse 151 from Sura An Aam.
6:151 Say: "Come, let me convey unto you what God has [really] forbidden to you: "Do not ascribe divinity, in any way, to aught beside Him; and [do not offend against but, rather,] do good unto your parents; [146] and do not kill your children for fear of poverty - [for] it is We who shall provide sustenance for you as well as for them; [147] and do not commit any shameful deeds, be they open or secret; and do not take any human being's life-[the life] which God has declared to be sacred -otherwise than in [the pursuit of] justice: this has He enjoined upon you so that you might use your reason; [148]
The language here is one of abstinence rather than of doing something.
The purpose of life is to worship God.
Topics discussed in this Verse: [Unseen:belief in]
2. The Quran says, "This is the Book; in it is guidance sure, without doubt,"
1. for those who fear Allah.
2. Who believe in the Unseen,
3. are steadfast in prayer,
4. and spend out of what We have provided for them;
5. And who believe in the Revelation sent to thee, and sent before thy time,
6. and (in their hearts) have the assurance of the Hereafter.
.
Just as Wudhu prepares us for prayers, prayer and fasting bring about the right attitude and puts us in the right frame of mind. It is just like going to school. School is not life but it is preparing you for life. It is not just giving you knowledge, it is teaching you how to think.
Similarly Niyat is the essence of worship.
Worship is preceded by Belief. Belief in the oneness of God. The preamble of Worship is therefore Belief in one God.
The 5 Pillars, the 6 Aqueeda, other attributes of righteousness all become part of worship.
This is the paradigm shift that I was talking about. When the Quresh worshipped idols, they did it because their fathers and forefathers did it. They built a whole system around the worship of Idols and believed in it as their way of life. Their treatment of women, their concept of morality, their practice of trade was all built around their inheritance.
When the Prophet came and said that this was not how it was supposed to be, it was difficult for them to embrace an idea that would wreck the life that they were comfortable with, forever.
But for those who could see the wisdom of his teachings, it was a whole different way of looking at things and it created a revolution. The first converts to Islam were not the vested interests but poor people and slaves. The Islam that we see today is the Islam of vested interests.
For the Literalists it is the rituals for the Intellectuals it is the spirit. Neither of them is right about giving preference of one over the other.
The paradigm shift for Islam today, is the way we define worship. Observing the 5 Pillars, if it is preparing for worship, then it is only, a part of Islam. The question I want to leave you with is, are we practicing or focusing on practicing a part of Islam or are we ready to become full Muslims.
Khusro
____________ _________ _________ _________ _________
Wednesday, April 2, 2008
Code of conduct
Khutba Anaam sura 6 verse 82 . Also verses 151, 152 and 153.
6:82 Those who have attained to faith, and who have not obscured their faith by wrongdoing-it is they who shall be secure, since it is they who have found the right path!"
Life is not difficult . This is not an onerous responsibility. What is onerous is the handicap that we develop every time we shirk this responsibility. Every time we do a good deed the next one becomes easier. Every time we do a bad deed, the next one becomes easier. It is a self regulating mechanism where you can play the game of life as an advanced player or as a handicapped player.
It is like walking on a treadmill, each time you do something wrong, the incline becomes steeper. Each time you do something good, the incline is reduced.
When you are on life’s journey, it is not the eyes that show you the path, but the heart. If the heart is not clean, you will not know if you are going on the right path.
The code of conduct is simple. In addition to the 5 pillars of Islam there are another 8 points which are easy to follow.
1. Belief in one God
Worship none but Allah.
2. Do good to your Parents.
According to Hadith the following were always mentioned by the prophet as being amongst the most sinful things.
a. Joining others with God.
b. Disobeying parents.
c. Bearing false testimony.
3. Be not afraid of having children. Do not kill children for any reason what so ever.
It is God’s promise that He will provide for us and provide for our children.
I know of many families that have 9 children and 11 children. All of them have done well in life. *
4. Avoid shameful deeds, even in secret.
5. Do not take another Human life, other than in pursuit of justice.
6. Do not touch the property of an orphan except to fulfill your Fiduciary duties to him or her.
7. Do not cheat in the matter of giving account for measures and weights.
8. Do not demand of people more than they are able to bear.
It is God's promise I have exercised some discretion in listing it for humans. For humans it is applicable in a different way. It is almost incumbent on us to raise the capacity of others by providing them guidance and training. God will surely judge us or those of us who have been given this ability to be teachers and mentors to others specially those who are in our trust. Our children, our spouses, our grandchildren, our servants, or others who serve us. How can we ever repay them for the companionship that they provide and the meaning that they give to our lives. Money is no compensation if we have the capacity to give to them of ourselves.
9. Be just in expressing your opinion even if it goes against your next or near of kin.
10. Observe your duties to God.
Duties to God are just 10% of the code of conduct.
How many of us practice even 50% of what is required. How many of us have given in to weakness and need to clean their hearts. Test yourself against each of these points and find out.
The tests are simple. For example respecting our parents and caring for our children define a Muslim but most people respect their parents and care for their children. It is only when put to a test that we find out if this is just lip service or for real. Our parents are our link to wisdom, the wisdom of another world. Our children are our links to change and of a future world. It is not a duty that we shirk by not giving them importance, we ignore them at our own peril.
Bibliography
6:151 Say: "Come, let me convey unto you what God has [really] forbidden to you: "Do not ascribe divinity, in any way, to aught beside Him; and [do not offend against but, rather,] do good unto your parents; [146] and do not kill your children for fear of poverty - [for] it is We who shall provide sustenance for you as well as for them; [147] and do not commit any shameful deeds, be they open or secret; and do not take any human being's life-[the life] which God has declared to be sacred -otherwise than in [the pursuit of] justice: this has He enjoined upon you so that you might use your reason; [148]
6:152 and do not touch the substance of an orphan - save to improve it-before he comes of age." [149] And [in all your dealings] give full measure and weight, [150] with equity: [however,] We do not burden any human being with more than he is well able to bear; [151] and when you voice an opinion, be just, even though it be [against] one near of kin. [152] And [always] observe your bond with God: [153] this has He enjoined upon you, so that you might keep it in mind.
6:153 And [know] that this is the way leading straight unto Me: follow it, then, and follow not other ways, lest they cause you to deviate [154] from His way. [All] this has He enjoined upon you, so that you might remain conscious of Him.
6:82 Those who have attained to faith, and who have not obscured their faith by wrongdoing-it is they who shall be secure, since it is they who have found the right path!"
Life is not difficult . This is not an onerous responsibility. What is onerous is the handicap that we develop every time we shirk this responsibility. Every time we do a good deed the next one becomes easier. Every time we do a bad deed, the next one becomes easier. It is a self regulating mechanism where you can play the game of life as an advanced player or as a handicapped player.
It is like walking on a treadmill, each time you do something wrong, the incline becomes steeper. Each time you do something good, the incline is reduced.
When you are on life’s journey, it is not the eyes that show you the path, but the heart. If the heart is not clean, you will not know if you are going on the right path.
The code of conduct is simple. In addition to the 5 pillars of Islam there are another 8 points which are easy to follow.
1. Belief in one God
Worship none but Allah.
2. Do good to your Parents.
According to Hadith the following were always mentioned by the prophet as being amongst the most sinful things.
a. Joining others with God.
b. Disobeying parents.
c. Bearing false testimony.
3. Be not afraid of having children. Do not kill children for any reason what so ever.
It is God’s promise that He will provide for us and provide for our children.
I know of many families that have 9 children and 11 children. All of them have done well in life. *
4. Avoid shameful deeds, even in secret.
5. Do not take another Human life, other than in pursuit of justice.
6. Do not touch the property of an orphan except to fulfill your Fiduciary duties to him or her.
7. Do not cheat in the matter of giving account for measures and weights.
8. Do not demand of people more than they are able to bear.
It is God's promise I have exercised some discretion in listing it for humans. For humans it is applicable in a different way. It is almost incumbent on us to raise the capacity of others by providing them guidance and training. God will surely judge us or those of us who have been given this ability to be teachers and mentors to others specially those who are in our trust. Our children, our spouses, our grandchildren, our servants, or others who serve us. How can we ever repay them for the companionship that they provide and the meaning that they give to our lives. Money is no compensation if we have the capacity to give to them of ourselves.
9. Be just in expressing your opinion even if it goes against your next or near of kin.
10. Observe your duties to God.
Duties to God are just 10% of the code of conduct.
How many of us practice even 50% of what is required. How many of us have given in to weakness and need to clean their hearts. Test yourself against each of these points and find out.
The tests are simple. For example respecting our parents and caring for our children define a Muslim but most people respect their parents and care for their children. It is only when put to a test that we find out if this is just lip service or for real. Our parents are our link to wisdom, the wisdom of another world. Our children are our links to change and of a future world. It is not a duty that we shirk by not giving them importance, we ignore them at our own peril.
Bibliography
6:151 Say: "Come, let me convey unto you what God has [really] forbidden to you: "Do not ascribe divinity, in any way, to aught beside Him; and [do not offend against but, rather,] do good unto your parents; [146] and do not kill your children for fear of poverty - [for] it is We who shall provide sustenance for you as well as for them; [147] and do not commit any shameful deeds, be they open or secret; and do not take any human being's life-[the life] which God has declared to be sacred -otherwise than in [the pursuit of] justice: this has He enjoined upon you so that you might use your reason; [148]
6:152 and do not touch the substance of an orphan - save to improve it-before he comes of age." [149] And [in all your dealings] give full measure and weight, [150] with equity: [however,] We do not burden any human being with more than he is well able to bear; [151] and when you voice an opinion, be just, even though it be [against] one near of kin. [152] And [always] observe your bond with God: [153] this has He enjoined upon you, so that you might keep it in mind.
6:153 And [know] that this is the way leading straight unto Me: follow it, then, and follow not other ways, lest they cause you to deviate [154] from His way. [All] this has He enjoined upon you, so that you might remain conscious of Him.
*
"and do not kill your children for fear of poverty - [for] it is We who shall provide sustenance for you as well as for them; " 6.151
This verse was revealed to discourage the practice of killing children at birth even burying them alive, either because they were girls or because the family was too poor. In the modern context people have abortions or do family planning. In India many people have abortions when they find out that the fetus is female. I have discussed this verse in the modern context.
Without meaning to discourage family planning, I am focussing on the second part of the verse which says," it is We who shall provide sustenance for you as well as for them."
This does not mean that Allah expects people to sit around and wait for the sustenance to decend from Heaven. It does mean that if you look around for sustenance, you are guaranteed to find it. God helps those who help themselves.
Similarly poverty alone is no reason to have fewer children, if what you want is more children. In the affluent countries people have fewer children not because of poverty but because they want to maintain a certain standard of life. Absent from this thinking is that their own livelihood is ultimately provided by Allah. We tend to believe that our wealth and success results from our hard work and intelligence and take God out of the equation altogether. Submitting to God means that you cannot take him out of the equation.
Monday, November 26, 2007
Accountability- Woe that I were mere dust!
Introduction
Before we were created we were dust. All around us is dust, dust, which did not have the opportunity to have a human existence. What if the dust were given a choice to be human or to remain dust?
Sura 78:40 ( Naba ) The good tidings.
Verily, We have warned you of a penalty near
The Day when man will see ( the Deeds) which
His hands have set forth, and the unbelievers will say,
“ Woe unto me! Would that I were (mere) dust!
If the dust knew what we know now, that our livelihood is guaranteed, that most of the pleasures in life are free, that pain suffering and sacrifice are doable and there is much satisfaction from sacrifice for others and that if we sin, we will have the opportunity to atone and to seek forgiveness. Would there not be a long dusty queue wishing for the opportunity? Would we not feel as if we were the chosen ones because we did get the opportunity?
As we smell the flowers and breathe the air and sip the water, do we not feel good to be alive and to be aware ?
Yet for many, the day of Judgment will be a day of regret because all of life comes with responsibility and they may have violated their responsibilities.
6:70 And leave to themselves all those who, beguiled by the life of this world, have made play and passing delights their religion;
[60] but remind [them] herewith that [in the life to come] every human being shall be held in pledge for whatever wrong he has done, and shall have none to protect him from God, and none to intercede for him; and though he offer any conceivable ransom,
Asad(6,61)
[61] it shall not be accepted from him. It is [people such as] these that shall be held in pledge for the wrong they have done; for them there is [in the life to come] a draught of burning despair
Asad(6,62)
[62] and grievous suffering awaits them because of their persistent refusal to acknowledge the truth.
Life
This is not an onerous responsibility. What is onerous is the handicap that we develop every time we shirk this responsibility. Every time we do a good deed the next one becomes easier. Every time we do a bad deed, the next one becomes easier. It is a self regulating mechanism where you can play the game of life as an advanced player or as a handicapped player.
It is like walking on a treadmill, each time you do something wrong, the incline becomes steeper. Each time you do something good, the incline is reduced.
When you are on life’s journey, it is not the eyes that show you the path, but the heart. If the heart is not clean, you will not know if you are going on the right path.
6:82 Those who have attained to faith, and who have not obscured their faith by wrongdoing-it is they who shall be secure, since it is they who have found the right path!"
Allah sent this verse at a time when the Quraysh were questioning the Prophet, asking if there really is a judgment day.
[Naba 78:1] What are they questioning each other about?
[Naba 78:2] About the great tidings!
[Naba 78:3] Regarding which they hold different views.
[Naba 78:4] Surely yes, they will soon come to know!
According to Allah, this is the good news. Man was not created in a vacuum to do as he wills and not be answerable for it later on.
How ever there is a price to be paid for the opportunity of this life. That price is to do what is right and to avoid what is wrong. It is a small price for those who are able to discipline themselves but a big one for those who ultimately turn against their Creator and in acts of self indulgence and sometimes in defiance, commit themselves to most of the seven deadly sins.
There are those of us motivated by fear and those who are inclined to take risks. God does not wish for there to be any misunderstanding, the stakes for us are too high. We should not be in any doubt that the day will come when we will meet with our creator and be held accountable for what we did.
Our responsibilities
There should also be no doubt as to what code of conduct we are being asked to follow.
6:151 Say: "Come, let me convey unto you what God has [really] forbidden to you: "Do not ascribe divinity, in any way, to aught beside Him; and [do not offend against but, rather,] do good unto your parents;
Asad(6,146)
[146] and do not kill your children for fear of poverty - [for] it is We who shall provide sustenance for you as well as for them;
Asad(6,147)
[147] and do not commit any shameful deeds, be they open or secret; and do not take any human being's life-[the life] which God has declared to be sacred -otherwise than in [the pursuit of] justice: this has He enjoined upon you so that you might use your reason;
Asad(6,148)
[148]
6:152 and do not touch the substance of an orphan - save to improve it-before he comes of age."
Asad(6,149)
[149] And [in all your dealings] give full measure and weight,
Asad(6,150)
[150] with equity: [however,] We do not burden any human being with more than he is well able to bear;
Asad(6,151)
[151] and when you voice an opinion, be just, even though it be [against] one near of kin.
Asad(6,152)
[152] And [always] observe your bond with God:
Asad(6,153)
[153] this has He enjoined upon you, so that you might keep it in mind.
6:153 And [know] that this is the way leading straight unto Me: follow it, then, and follow not other ways, lest they cause you to deviate
Asad(6,154)
[154] from His way. [All] this has He enjoined upon you, so that you might remain conscious of Him.
Accountability and Punishment
There should also be no doubt about the punishment for falling prey to the temptations of this world.
[Naba 78:21] Indeed hell is lying in ambush.
[Naba 78:22] The destination of the rebellious.
[Naba 78:23] They will remain in it for ages.
[Naba 78:24] They will neither taste anything cool in it, nor anything to drink.
[Naba 78:25] Except hot boiling water and hot pus discharged from the people of hell.
[Naba 78:26] The reward to each is according to what he is.
The reckoning will be fair and every detail of our acts will be available.
[Zilzal 99:7] So whoever does a good deed equal to the weight of the minutest particle, will see it.
[Zilzal 99:8] And whoever does an evil deed equal to the weight of the minutest particle, will see it.
Self Accountability and Due Process
At the end of the game, there is no judge. The results can almost be automatically calculated. The system is very precise. Our deeds are all documented. Our bodies will bear testimony. In no other system is there a method of self accountability such as the one above.
Before we were created we were dust. All around us is dust, dust, which did not have the opportunity to have a human existence. What if the dust were given a choice to be human or to remain dust?
Sura 78:40 ( Naba ) The good tidings.
Verily, We have warned you of a penalty near
The Day when man will see ( the Deeds) which
His hands have set forth, and the unbelievers will say,
“ Woe unto me! Would that I were (mere) dust!
If the dust knew what we know now, that our livelihood is guaranteed, that most of the pleasures in life are free, that pain suffering and sacrifice are doable and there is much satisfaction from sacrifice for others and that if we sin, we will have the opportunity to atone and to seek forgiveness. Would there not be a long dusty queue wishing for the opportunity? Would we not feel as if we were the chosen ones because we did get the opportunity?
As we smell the flowers and breathe the air and sip the water, do we not feel good to be alive and to be aware ?
Yet for many, the day of Judgment will be a day of regret because all of life comes with responsibility and they may have violated their responsibilities.
6:70 And leave to themselves all those who, beguiled by the life of this world, have made play and passing delights their religion;
[60] but remind [them] herewith that [in the life to come] every human being shall be held in pledge for whatever wrong he has done, and shall have none to protect him from God, and none to intercede for him; and though he offer any conceivable ransom,
Asad(6,61)
[61] it shall not be accepted from him. It is [people such as] these that shall be held in pledge for the wrong they have done; for them there is [in the life to come] a draught of burning despair
Asad(6,62)
[62] and grievous suffering awaits them because of their persistent refusal to acknowledge the truth.
Life
This is not an onerous responsibility. What is onerous is the handicap that we develop every time we shirk this responsibility. Every time we do a good deed the next one becomes easier. Every time we do a bad deed, the next one becomes easier. It is a self regulating mechanism where you can play the game of life as an advanced player or as a handicapped player.
It is like walking on a treadmill, each time you do something wrong, the incline becomes steeper. Each time you do something good, the incline is reduced.
When you are on life’s journey, it is not the eyes that show you the path, but the heart. If the heart is not clean, you will not know if you are going on the right path.
6:82 Those who have attained to faith, and who have not obscured their faith by wrongdoing-it is they who shall be secure, since it is they who have found the right path!"
Allah sent this verse at a time when the Quraysh were questioning the Prophet, asking if there really is a judgment day.
[Naba 78:1] What are they questioning each other about?
[Naba 78:2] About the great tidings!
[Naba 78:3] Regarding which they hold different views.
[Naba 78:4] Surely yes, they will soon come to know!
According to Allah, this is the good news. Man was not created in a vacuum to do as he wills and not be answerable for it later on.
How ever there is a price to be paid for the opportunity of this life. That price is to do what is right and to avoid what is wrong. It is a small price for those who are able to discipline themselves but a big one for those who ultimately turn against their Creator and in acts of self indulgence and sometimes in defiance, commit themselves to most of the seven deadly sins.
There are those of us motivated by fear and those who are inclined to take risks. God does not wish for there to be any misunderstanding, the stakes for us are too high. We should not be in any doubt that the day will come when we will meet with our creator and be held accountable for what we did.
Our responsibilities
There should also be no doubt as to what code of conduct we are being asked to follow.
6:151 Say: "Come, let me convey unto you what God has [really] forbidden to you: "Do not ascribe divinity, in any way, to aught beside Him; and [do not offend against but, rather,] do good unto your parents;
Asad(6,146)
[146] and do not kill your children for fear of poverty - [for] it is We who shall provide sustenance for you as well as for them;
Asad(6,147)
[147] and do not commit any shameful deeds, be they open or secret; and do not take any human being's life-[the life] which God has declared to be sacred -otherwise than in [the pursuit of] justice: this has He enjoined upon you so that you might use your reason;
Asad(6,148)
[148]
6:152 and do not touch the substance of an orphan - save to improve it-before he comes of age."
Asad(6,149)
[149] And [in all your dealings] give full measure and weight,
Asad(6,150)
[150] with equity: [however,] We do not burden any human being with more than he is well able to bear;
Asad(6,151)
[151] and when you voice an opinion, be just, even though it be [against] one near of kin.
Asad(6,152)
[152] And [always] observe your bond with God:
Asad(6,153)
[153] this has He enjoined upon you, so that you might keep it in mind.
6:153 And [know] that this is the way leading straight unto Me: follow it, then, and follow not other ways, lest they cause you to deviate
Asad(6,154)
[154] from His way. [All] this has He enjoined upon you, so that you might remain conscious of Him.
The code of conduct is Summarised below under 10 points: Point # 10 covers 4 Pillars of Islam. It is not enough to observe the 5 pillars ( which is points 1 and 10). There are another 8 directives which are equally important to follow.
1. Belief in one God
2. Do good to your Parents
3. Be not afraid of having children. Do not kill children for any reason what so ever
4. Avoid shameful deeds, even in secret.
5. Do not take another Human life, other than in pursuit of justice.
6. Do not touch the property of an orphan except to fulfill your Fiduciary duties to him or her.
7. Do not cheat in the matter of giving account for measures and weights.
8. Do not demand of people more than they are able to bear.
9. Be just in expressing your opinion even if it goes against your next or near of kin.
10. Observe your duties to God.
Accountability and Punishment
There should also be no doubt about the punishment for falling prey to the temptations of this world.
[Naba 78:21] Indeed hell is lying in ambush.
[Naba 78:22] The destination of the rebellious.
[Naba 78:23] They will remain in it for ages.
[Naba 78:24] They will neither taste anything cool in it, nor anything to drink.
[Naba 78:25] Except hot boiling water and hot pus discharged from the people of hell.
[Naba 78:26] The reward to each is according to what he is.
The reckoning will be fair and every detail of our acts will be available.
[Zilzal 99:7] So whoever does a good deed equal to the weight of the minutest particle, will see it.
[Zilzal 99:8] And whoever does an evil deed equal to the weight of the minutest particle, will see it.
Self Accountability and Due Process
At the end of the game, there is no judge. The results can almost be automatically calculated. The system is very precise. Our deeds are all documented. Our bodies will bear testimony. In no other system is there a method of self accountability such as the one above.
Friday, October 26, 2007
Life after Death
Introduction
There are those who believe in life after death and there are those who do not. Then there are those who are not sure. Amongst the ones who are not sure are those:
· who are not sure because they have not thought about it enough or
· who feel that they measure themselves by a higher standard and therefore this is not for them or
· who are waiting for more tangible proof.
This verse will be particularly helpful to those who have not given much thought to it. I never understood it myself until recently and my understanding is quite incomplete.
The Quran is emphatic that we should not be in any doubt about the final meeting with our creator. For Muslims, it is one of the cardinal principles. The concept of self accountability flows from it and is very powerful.
Sura Ali Imran Verse 4/ 185 ( translation Abdullah Yusuf Ali )
“Every soul shall have a taste of death: *
And only on the Day of Judgment shall you be paid your full recompense.
Only he who is saved Far from the fire and admitted to the Garden will have attained
the object (of Life).
For the life of this world is but goods and chattels of deception. **”
*
“ taste of death” is a vivid description suggesting that death is simply an event in our journey and certainly not a permanent event.
**
“ goods and chattels of deception “, suggests that you could become so enamored with the life of this world that you begin to deny that there could be anything better.
My explanation
For the human soul, the life of this world will present many temptations. Material belongings, desires that satisfy the ego, accumulation of wealth and influence, all have the power to make a human being lose focus on the object of life.
No one will be spared death. Knowing this surely it would be better to lead a life that will accumulate for you spiritual wealth, the prayer and blessing of others, inner satisfaction of the soul rather than the ego.
The reward and punishment that you perceive to receive in this life or that you perceive others to receive in this life are but a portion of the total reckoning that will take place on the day of judgment. It is then and only then that a full account will be taken of each one of us and only then will we learn as to who succeeded in leading a good life and who did not.
Discussion
This verse is not intended to discourage humans from worldliness but to warn them from losing perspective. It is possible to become drunk with worldly success. It is possible to gauge success and failure in material terms.. When we see some one materially successful or unsuccessful we tend to assume that the path they took is worth following or avoiding.
We acknowledge with a lot of difficulty and many misgivings that one day we will die. Acceptance of the fact that we will die is less than half the story. Our understanding of death is not complete unless we also acknowledge that there is life after death. If we have so much difficulty with death, which is a proven fact, consider how we can deal life after death, which is unproven.
Accepting life after death as a fact dramatically changes the way we conduct ourselves in this world. The concept of life after death is not simply about rising from the dead but about being held accountable for the way we conducted ourselves in the life of this world.
If accountability is missing and death is our final destination then surely we would descend into chaos. We would have every reason to seek pleasure and the fulfillment of all our desires while we have the chance. The only thing that would prevent us from chaos is man made laws. We would then try to break many man made rules if we felt no one was watching and we could get away with it without being caught.
As an example if we thought that the police was not watching, we do and we would exceed the speed limit on the highway. If we thought our spouses would not find out we do and we would be unfaithful to them. There would be no need to have a higher purpose in life. The highest purpose would be to somehow prolong life, to avoid pain and to constantly seek pleasure. It would be a world of might makes right and survival of the fittest.
On the other hand if we believed that all our actions are being recorded and we will be confronted with them by an all seeing, all powerful Being, who will measure them against a higher code of conduct, then we would spend our lives getting to know that code and aspiring to follow it. That would become our highest priority and the seeking of the pleasures of this world would become a non- priority. We would inculcate, love, sacrifice, giving and shun lust, power, greed.
This is what defines a Muslim. This is what the Quran is asking of us in this verse.
-----------------------------xxxxxx--------------------------------------------
There are those who believe in life after death and there are those who do not. Then there are those who are not sure. Amongst the ones who are not sure are those:
· who are not sure because they have not thought about it enough or
· who feel that they measure themselves by a higher standard and therefore this is not for them or
· who are waiting for more tangible proof.
This verse will be particularly helpful to those who have not given much thought to it. I never understood it myself until recently and my understanding is quite incomplete.
The Quran is emphatic that we should not be in any doubt about the final meeting with our creator. For Muslims, it is one of the cardinal principles. The concept of self accountability flows from it and is very powerful.
Sura Ali Imran Verse 4/ 185 ( translation Abdullah Yusuf Ali )
“Every soul shall have a taste of death: *
And only on the Day of Judgment shall you be paid your full recompense.
Only he who is saved Far from the fire and admitted to the Garden will have attained
the object (of Life).
For the life of this world is but goods and chattels of deception. **”
*
“ taste of death” is a vivid description suggesting that death is simply an event in our journey and certainly not a permanent event.
**
“ goods and chattels of deception “, suggests that you could become so enamored with the life of this world that you begin to deny that there could be anything better.
My explanation
For the human soul, the life of this world will present many temptations. Material belongings, desires that satisfy the ego, accumulation of wealth and influence, all have the power to make a human being lose focus on the object of life.
No one will be spared death. Knowing this surely it would be better to lead a life that will accumulate for you spiritual wealth, the prayer and blessing of others, inner satisfaction of the soul rather than the ego.
The reward and punishment that you perceive to receive in this life or that you perceive others to receive in this life are but a portion of the total reckoning that will take place on the day of judgment. It is then and only then that a full account will be taken of each one of us and only then will we learn as to who succeeded in leading a good life and who did not.
Discussion
This verse is not intended to discourage humans from worldliness but to warn them from losing perspective. It is possible to become drunk with worldly success. It is possible to gauge success and failure in material terms.. When we see some one materially successful or unsuccessful we tend to assume that the path they took is worth following or avoiding.
We acknowledge with a lot of difficulty and many misgivings that one day we will die. Acceptance of the fact that we will die is less than half the story. Our understanding of death is not complete unless we also acknowledge that there is life after death. If we have so much difficulty with death, which is a proven fact, consider how we can deal life after death, which is unproven.
Accepting life after death as a fact dramatically changes the way we conduct ourselves in this world. The concept of life after death is not simply about rising from the dead but about being held accountable for the way we conducted ourselves in the life of this world.
If accountability is missing and death is our final destination then surely we would descend into chaos. We would have every reason to seek pleasure and the fulfillment of all our desires while we have the chance. The only thing that would prevent us from chaos is man made laws. We would then try to break many man made rules if we felt no one was watching and we could get away with it without being caught.
As an example if we thought that the police was not watching, we do and we would exceed the speed limit on the highway. If we thought our spouses would not find out we do and we would be unfaithful to them. There would be no need to have a higher purpose in life. The highest purpose would be to somehow prolong life, to avoid pain and to constantly seek pleasure. It would be a world of might makes right and survival of the fittest.
On the other hand if we believed that all our actions are being recorded and we will be confronted with them by an all seeing, all powerful Being, who will measure them against a higher code of conduct, then we would spend our lives getting to know that code and aspiring to follow it. That would become our highest priority and the seeking of the pleasures of this world would become a non- priority. We would inculcate, love, sacrifice, giving and shun lust, power, greed.
This is what defines a Muslim. This is what the Quran is asking of us in this verse.
-----------------------------xxxxxx--------------------------------------------
Thursday, October 18, 2007
Belief in God
Why is there an emphasis on belief in God? ( when to many it should be a given)
This emphasis is there because in order to receive guidance you must be in a state of Purity. This belief (that is Belief in God) is a precondition of this purity.
If you do not think that you are in need of guidance then you have resisted asking the fundamental question, why am I here? It is possible to say I am here because I am here and go with the flow. It is possible to say that I am here to survive as best as possible and pursue a life of survival and self interest. It is possible to define self interest broadly and include in it living in an organized society. It is possible to define self interest as being a good citizen of your nation, tribe, race, religion and pursue a more collaborative life. These are all variations of getting on with life and not asking the most important question you will ever ask yourself. The asking of this question gives meaning to your life.
Living life to its fullest is part of the quest for giving meaning to life but there has to be a conscious effort to find the answer. The answer will not come if you do not seek it. We cannot be satisfied by living a meaningless life. The comforts of this world, wealth, possessions, fame , amusements are all very enjoyable but is that all that life is about ?
Fair in the eyes of men is the love of things they covet:
Women and sons: Heaped –up hoards of gold and silver;
Horses branded (for blood and excellence);
And (wealth of cattle) and well tilted land.
Such are the possessions of this world’s life;
But in nearness to Allah is the best of goals (to return to).
Quran 3.14 surah Ale Imran.
Most of us have an intellectual and rational belief in God. To begin to comprehend God however you must feel Him also. There is an emotional connection which escapes us if we are too caught up in other relations. To experience God is to be in a state of “shock and awe”.
For, Believers are those
Who, when Allah is mentioned,
Feel a tremor in their hearts,
Quran 8.2 Surah Anfal
This is the state of purity that I was talking about. This is a state of Humility. This is the state in which learning will take place and in which you are free to understand guidance. Very few people are born humble for most it is a question of practicing humility. To understand the answer to the question why am I here, you must first create a communion with your creator.
Behold! In the creation of the heavens and the earth,
And the alternation of night and day
There are indeed signs
For men of understanding—
Men who celebrate the praises of Allah
Standing, sitting, and lying down on their sides.
And contemplate the (wonders of) creation
In the heavens and the earth, (with the thought)
“Our Lord! Not for naught hast thou created (all) this!
Quran 3.190 & 3.191 Surah Ale Imran
I am not addressing this to the non believer, I am addressing the believers. I am addressing the Jews, the Christians, The Muslims, The Buddhists, The Hindus, The Humanists, The Secularists even the Atheists. I am not saying, “if God was not there, we would need to create him”. I am saying God is there. He is our creator. We must repeatedly ask the question, “what do You want from me?”
This emphasis is there because in order to receive guidance you must be in a state of Purity. This belief (that is Belief in God) is a precondition of this purity.
If you do not think that you are in need of guidance then you have resisted asking the fundamental question, why am I here? It is possible to say I am here because I am here and go with the flow. It is possible to say that I am here to survive as best as possible and pursue a life of survival and self interest. It is possible to define self interest broadly and include in it living in an organized society. It is possible to define self interest as being a good citizen of your nation, tribe, race, religion and pursue a more collaborative life. These are all variations of getting on with life and not asking the most important question you will ever ask yourself. The asking of this question gives meaning to your life.
Living life to its fullest is part of the quest for giving meaning to life but there has to be a conscious effort to find the answer. The answer will not come if you do not seek it. We cannot be satisfied by living a meaningless life. The comforts of this world, wealth, possessions, fame , amusements are all very enjoyable but is that all that life is about ?
Fair in the eyes of men is the love of things they covet:
Women and sons: Heaped –up hoards of gold and silver;
Horses branded (for blood and excellence);
And (wealth of cattle) and well tilted land.
Such are the possessions of this world’s life;
But in nearness to Allah is the best of goals (to return to).
Quran 3.14 surah Ale Imran.
Most of us have an intellectual and rational belief in God. To begin to comprehend God however you must feel Him also. There is an emotional connection which escapes us if we are too caught up in other relations. To experience God is to be in a state of “shock and awe”.
For, Believers are those
Who, when Allah is mentioned,
Feel a tremor in their hearts,
Quran 8.2 Surah Anfal
This is the state of purity that I was talking about. This is a state of Humility. This is the state in which learning will take place and in which you are free to understand guidance. Very few people are born humble for most it is a question of practicing humility. To understand the answer to the question why am I here, you must first create a communion with your creator.
Behold! In the creation of the heavens and the earth,
And the alternation of night and day
There are indeed signs
For men of understanding—
Men who celebrate the praises of Allah
Standing, sitting, and lying down on their sides.
And contemplate the (wonders of) creation
In the heavens and the earth, (with the thought)
“Our Lord! Not for naught hast thou created (all) this!
Quran 3.190 & 3.191 Surah Ale Imran
I am not addressing this to the non believer, I am addressing the believers. I am addressing the Jews, the Christians, The Muslims, The Buddhists, The Hindus, The Humanists, The Secularists even the Atheists. I am not saying, “if God was not there, we would need to create him”. I am saying God is there. He is our creator. We must repeatedly ask the question, “what do You want from me?”
Introduction
All our lives we deal with issues. Issues of survival, food, shelter, clothing. Issues of emotions, like love, revenge, friendship. Intellectual issues like women’s rights, freedom, discrimination. These issues are all consuming and we get caught up in them and forget, forget where we came from and where we are going.
The Quran repeatedly reminds us that we were once a mere clot of blood and that we will one day be dust. Not only that but that we will be held accountable for what we did in the “appointed time” that was allotted to us. If we do not forget this, we will be in a better frame of mind to deal with the issues which have to be dealt with in any case. We will then deal with them in a spirit of humility and generosity. This is the second lesson of the Quran.
The first lesson is that before me and before every one there was GOD and after everything there will be God. He is the creator and to Him we will all return. So before reading the Quran, before dealing with any issue we must develop the right attitude, get into the right spirit, feel the humbleness of who we are and who we must look to for the right result.
The Quran repeatedly reminds us that we were once a mere clot of blood and that we will one day be dust. Not only that but that we will be held accountable for what we did in the “appointed time” that was allotted to us. If we do not forget this, we will be in a better frame of mind to deal with the issues which have to be dealt with in any case. We will then deal with them in a spirit of humility and generosity. This is the second lesson of the Quran.
The first lesson is that before me and before every one there was GOD and after everything there will be God. He is the creator and to Him we will all return. So before reading the Quran, before dealing with any issue we must develop the right attitude, get into the right spirit, feel the humbleness of who we are and who we must look to for the right result.
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