A:

“They are utterly deaf, dumb, and blind; they can no longer recover.” (Al-Baqarah, 2:18)

“They are deaf, dumb and blind, and so they have no understanding of (what is said to them).” (Al-Baqarah, 2:171)

One of the above verses is about hypocrites; and the other is about unbelievers. As clearly expressed in these verses, the state of hypocrites and unbelievers are considered as equal to being deaf, dumb, and blind in their difficulty to digest the truth, in the way they view events, and in their injustice. However, the two verses differ in their essence: one of them implies for these groups inability to find their original disposition (fitrat al-asliya) and former state of being, while in the other verse there is an emphasis on failure in using their reason. What joins these groups in their common deafness, dumbness, and blindness is the fact that both cannot evaluate truly the “book of the universe,” a book laid out before their very eyes in the form of an exhibition so that they can find out about the Almighty Creator; they cannot analyze the cosmos comprehensively, nor can they interpret events by reading between the lines. They do not give the slightest importance to the books, nor do they lend a listening ear to their conscience.

If they had made good use of the books and their conscience, then they would have been able to testify to the truth-as the believers do-by using their intelligence. This way they would also have returned to their original innate nature; as a result, they would have lived their lives according to God’s commands and prohibitions. Truly, they are deaf because, while every creature in the universe announces the existence of God in its unique tongue, they are incapable of hearing that. They are dumb because they are incapable of acknowledging what they feel in their inner consciousness. They are blind because they cannot see the ways which lead humans to the truth of God’s existence and His oneness.

To consider more deeply these verses, “La ya’qilun” is used for the unbelievers, meaning that they do not use their intelligence and they do not actually think. As a matter of fact, if they had taken time to think, then they could have found the ways leading to faith easily. Indeed, the obstinate unbelievers of the city of Mecca had persecuted the Prophet Muhammad, peace and blessings be upon him, and his companions for long years. Yet, when they truly recognized how Muslims were and how they lived in an environment of peace after the Hudaybiya Treaty, the unbelievers turned their heads towards the right path saying, “We have been in great error!” For such a level of realization to be possible for unbelievers is largely dependent on their endeavor to think and to make a rational assessment of the situation; thus, the Qur’an concludes the verse about unbelievers with the expression “La ya’qilun.”

The Qur’an describes the hypocrites as follows: “Vacillating between (the believers) and (the unbelievers), neither with these, nor with those” (An-Nisa 4:143). In other words, they frequently go from one place to the other; they represent being deprived of light both in their vision and in their conscience. In addition, as they limit their lives to this world, they have been living in indifference and recklessness in this world. Belief and unbelief do not make any difference to them; they desire to live in a place where the living standards are high and where they become comfortable. Hence, they even go to the masjid and pray when necessary; nevertheless, they pray ostentatiously and lazily, as the Qur’an says: “When they rise to do the Prayer, they rise lazily, and to be seen by people (to show them that they are Muslims); and they do not remember God (within or outside the Prayer) save a little” (An-Nisa 4:142). This demonstrates that the hypocrites, in one sense, keep living in an Islamic way and they even follow the Prophet; nonetheless, they are still far from seeing the truth because their hearts are veiled and their thoughts are far from faith and sincerity.

Therefore, the biggest problem of the hypocrites is their insincerity. Accordingly, the Qur’an uses the expression, “La yarjiun” -“they cannot return to the truth and the purity that they originally had”-for the hypocrites as a characteristic. Also, the verses in chapter Al-Munafiqun (The Hypocrites) are concluded either as “La ya’lamun” -“They do not know”- or “La yafqahun” -“They do not understand.” Expressions like “La a’qilun, la yatafaqqarun” -“They do not consider, they do not think”-are not used for hypocrites because those expressions are the attributes of unbelievers.

Humanists proclaim that their philosophy is founded upon love. However, humanism does not encompass specific ethical values, is based upon personal interest or bias, and is far down the continuum toward insincerity. Humanism is abstract, out of balance, and sometimes appears to be working on the behalf of particular nations, languages, and belief systems. In reality, Prophets were ideal examples of love and mercy, for their approach to love and mercy was based on being balanced in this life and the Hereafter. Muhammad, the final Prophet, was sent by God’s Mercy and, metaphorically, is like a spring of pure water in a hot desert. This spring, infused with the limitless resource of love, can quench any degree of thirst and purify and enlighten any drinker who pauses to drink from it.

The Prophet’s compassion

Mercy and compassion is like a magic key that opens the hearts that were so hard that no one thought they would ever be opened. But the Prophet did even more than this: He lit the torch of belief in God within them. Believers, hypocrites, unbelievers, and all beings and creatures benefited from His mercy. Believers were rewarded because the Qur’an states: …ardently anxious is he over you: to the Believers is he most kind and merciful (9/128) and: The Prophet has a greater claim on the believers than they have on their own selves (33:6).

This is true, because the Prophet, the representative of Divine compassion, is definitely nearer to us than we are to ourselves. Although the desires of the flesh may lead us astray, the Prophet always responds with mercy, kindness, and sympathy. For example, he said: ‘Whoever leaves an inheritance, it belongs to his relations. Whoever dies with debt, it belongs to me’.(1) Can one imagine greater sympathy?

His compassion embraced hypocrites so that they would be shielded from worldly torment. He knew who the hypocrites were but never exposed them, for this would have deprived them of the full citizenship rights that their outward profession of faith and practice allowed them to enjoy. Living among Muslims, their rights to belong and believe differently were held in compassionate regard. This greatly reduced their anxieties about their assertions of unbelief in the Afterlife.

Even the unbelievers benefited from his compassion. God did not destroy the unbelievers, although He had done so in the past, for: God would never chastise them while you were among them (8:33). This verse refers to unbelievers of all times. God will not destroy people as long as believers are alive. In a related statement, he proclaimed: ‘I was sent to people as a mercy, not to curse them.'(2) In other words, he came with mercy, not with condemnation and a desire to invoke calamity upon them.

The Prophet was particularly compassionate toward children. He played with them, would sit beside them when they were crying, and listened to them. He empathized with a mother’s pain, saying: ‘One without pity for others is not pitied.'(3) Once he told a man who boasted that he had never played with his children or showed them his love: ‘What can I do for you if God has removed compassion from your heart?’.(4) His compassion even extended to animals. While in Mina, some Companions tried to kill a snake. Watching the activity from afar, the Prophet stated: ‘It was saved from your evil, and you were saved from its evil.'(5) Even though the snake is a lowly reptile, it plays a vital role in the environmental balance. The Prophet further stated: ‘ A prostitute was guided by God’s truth and ultimately went to paradise because she gave water to a dog dying of thirst in the desert.'(6)

Educating others is active compassion

The Prophet, fully aware that moving his people away from their idolatry and barbarism and toward Islam and success in both this life and the eternal afterlife, emphasized education and literacy. He understood what his contemporaries did not: The main duty and purpose of human life is to seek understanding. The effort of doing so, known as education, is a perfecting process through which we earn, in the spiritual, intellectual, and physical dimensions of our beings, the rank appointed for us as the perfect pattern of creation. Education through learning and a commendable way of life is a sublime duty that manifests the Divine Name Rabb (Upbringer and Sustainer). By fulfilling it, we attain the rank of true humanity and become a beneficial element of society.

Right decisions depend on having a sound mind and being capable of sound thought. Science and knowledge illuminate and develop the mind. For this reason, a mind deprived of science and knowledge cannot reach right decisions, is always exposed to deception, and is subject to being mislead.

We are only truly human if we learn, teach, and inspire others. It is difficult to regard those who are ignorant and without the desire to learn as truly human. It is also questionable whether learned people who do not renew and reform themselves in order to set an example for others are truly human. Status and merit acquired through knowledge and science are higher and more lasting than those obtained through other means.

Given the great importance of learning and teaching, we must determine what is to be learned and taught, and when and how to do so. Although knowledge is a value in itself, the purpose of learning is to make knowledge a guide in life and illuminate the road to human betterment. Thus, any knowledge not appropriated for the self is a burden to the learner, and a science that does not direct one toward sublime goals is a deception.

Essentials of a good education

A real educator must have several virtues, among them the following:

First: He or she must give due importance to all aspects of a person’s mind, spirit, and self, and then raise each to its proper perfection. The Qur’an mentions the evil-commanding self that drags people, like beasts with ropes around their necks, wherever it wants to go and encourages them to obey their bodily desires. In effect, it wants people to ignore their God-given ability to elevate their feelings, thoughts, and spirits. The Qur’an quotes Prophet Joseph: Surely the self commands evil, unless my Master has mercy (12:53). Commanding evil is inherent in the self’s nature. However, through worship and discipline, the self can be raised to higher ranks, to a position where it accuses itself for its evils and shortcomings (75:2), and then still higher where God says to it: O self at peace! Return unto your Master, well-pleased, well-pleasing (89:27-28). Higher than the self at peace (at rest and contented) is the self perfectly purified. Those who rise to this degree are the nearest to God. You remember God when you see them, for they are like polished mirrors in which all of His attributes are reflected. The Companions’ desire to follow the education system provided by Prophet Muhammad enabled almost all of them to reach this degree of moral and spiritual perfection. Millions of people have followed and continue to follow their example.

Second: An education system is judged by its universality, comprehensiveness, and the quality of its students. The Prophet’s students carried Islam throughout the world. As Islam is universal in nature and valid for all times and places, it found a ready acceptance among people of different races, religious backgrounds, intellectual levels, and age differences from modern-day Morocco and Spain to the Philippines, from the Russian steppes to the heart of Africa. Its principles remain valid today. Despite numerous upheavals and changes, as well as social, economic, intellectual, scientific, and technological revolutions, his system remains the most unique and original. In short, it represents humanity’s best hope for the future.

Third: An education system is judged by its ability to change its students. What the Prophet accomplished during his Prophethood speaks for itself. To those who deny or question his Prophethood, we challenge them to go anywhere in the world and accomplish, within 100 years, even one-hundredth of what he accomplished in the deserts of Arabia 1,400 years ago. Let them take all of the experts they can gather, and then we will wait to see their results. Education and young people A nation’s future depends on its youth. Any people who want to secure their future should apply as much energy to raising their children as they devote to other issues. A nation that fails its youth and abandons them to foreign cultural influences jeopardizes their identity and is subject to cultural and political weakness. The reasons for the vices observed in today’s generation, as well as the incompetence of some administrators and other nation-wide troubles, lie in the prevailing conditions and ruling elite of recent generations. Likewise, those who are charged with educating today’s young people will be responsible for the vices and virtues that will appear in the next generation. Those who wish to predict a nation’s future can do so correctly by taking a full account of the education and upbringing given to its young people. ‘Real’ life is possible only through knowledge. Thus, those who neglect learning and teaching should be counted as ‘dead’ even though they are living, for we were created to learn and communicate to others what we have learned.

Conclusion

The Prophet’s compassion encircled all creatures. Education was one of the most important components of his compassion, for only by educating them could he lead his people out of ignorance and into the status of being true human beings who understood the reasons for their creation, their responsibilities to God, and their duties toward humanity and all of creation. In this time of rapidly increasing information, as distinct from knowledge, we need to instill in ourselves and our children the desire to acquire useful knowledge and then use it to benefit ourselves and humanity at large. Knowledge acquired for a right purpose is an inexhaustible source of blessings for the learner. Those who possess such a source are always sought by people, like a source of fresh water, and lead people to the good. Knowledge limited to empty theories and unabsorbed pieces of learning, which arouses suspicions in minds and darkens hearts, is a ‘heap of garbage’ around which desperate and confused souls flounder. Therefore, science and knowledge should seek to uncover humanity’s nature and creation’s mysteries. Any knowledge, even ‘scientific,’ is true only if it sheds light on the mysteries of human nature and the dark areas of existence.

Footnotes

1. Muslim,Fara’id, 14
2. Muslim, Birr, 87
3. Bukhari, Adab, 18
4. Muslim, Fara’id, 64
5. Nasa’i, Hajj,114
6. Bukhari, Anbiya, 54;Muslim, Salam, 153

An adequate supply of water is a fundamental need of any society. Everyone requires water to drink; but also for cleaning, washing and cooking and, if a society is to flourish and expand, water is also needed for irrigation and industry. A supply of water is also desirable for recreational uses, such as filling up swimming pools and watering gardens. Consider the following statistics: you need at least 3 litres of water to produce a can of vegetables, 100 litres to produce one kilogram of pears, 4,500 litres to produce one tonne of cement, 4.3 tonnes of water to manufacture one of steel, 50 tonnes to manufacture one tonne of leather and no less than 2,700 tonnes to make a tonne of worsted suiting.

Even more importantly, the average human being -of which there are now more than 5 billion on the planet- needs to drink a litre or so of water each day in order to stay alive. That is, if he or she is adequately fed. The water requirements of those who are on starvation diets are dramatically higher, because solid food, of which they are deprived, itself consists mainly of water.

Water as the one essential requirement of all forms of food production, is the key global resource. No water, no food. Water is thus a limiting factor in human development and water shortages are heavily implicated in humanity’s present bad condition.

It will be useful to reflect on the relevant Qur’anic verses concerning this subject. Allah who created everything in the universe and beyond reminds us that water is the source of organic vigour:

‘Do not the unbelievers see that the heavens and the earth were joined together before we clove them asunder and of water fashioned every living thing? Will they not then believe?’ (Qur’an, 21:30)

The phenomenon of life has to be known before this verse can be understood. We know that the basic unit of life is the molecule known as DNA. If the vitality of an organism consisted in this molecule alone and if this molecule had developed from the molecules of water, the verse would have read: ‘We created all living things from water.’ Vitality on the other hand, is the construction of a new and identical molecule using organic chemicals from the original.

There is a subtle difference between life and vitality. Life is a structural characteristic, while vitality is a function of that characteristic. Let us now return to the verse. The word occurring in the verse is ‘the living’, which corresponds to vitality. The meaning of the verse can be understood to be this: ‘We have brought forth all living things from water’. Allah is the best of knowers. Vitality has arisen from, and has gained power from, water. The verse does not say ‘created’ (khalaqna); but ‘empowered’ (waja’al-na). After this the verse ends with the question ‘will they not then believe’ – directed rhetorically at unbelievers, meaning ‘how can they not believe’. The question is especially relevant to the unbelievers of our time, for it is only thirty years since the indispensability of water to vitality has been recognized scientifically.

The relationship between water and vitality is a profound one. In general terms, energy is needed for the continuation of vitality. This energy is obtained by the exchange of ions. A cell is healthy if the water ions within and surrounding it are balanced; otherwise it is diseased or dead.

Water is therefore the basic element not of genesis and life, but of vitality. The verse expresses this subtlety so beautifully that it is impossible not to affirm the Qur’an as a Divine miracle. And that miracle is reemphasized by the question: ‘How can they still not believe?’