Simplification

Simplification. A very good way in which to come to do things. Focusing on that which is elemental; that which forms, for you, a solid and life-giving core. The things that will actually come to bear fruits as a result of your focusing on, and tending to, them, in place of all else. All else, you see, is sort of additional, peripheral. Sometimes, it is true: bridges do rot; sometimes they burn. Sometimes you finding yourself standing at the -bank on one side of a river, wasting your time wishing for some concrete structure to just materialise. You need, need, need, to get to the other side

There are billions upon billions of ways in which to walk upon this Earth: you are the living embodiment of one of them. Entire world, contained in mind, and part of a much bigger one… and, yet, you exist also as a mind-boggling and complete one, in and of yourself. Your eyes, you see: they observe, scan over words, and seek

to carry out excavations into the hearts of your fellow people. Roughly eighty-six billion neurons work almost ceaselessly, in order to process it all, for you. Colour is created, and the rest of the world falls silent, unimportant. Your world is populated by all these (sometimes latent) faculties that are (quite magnificently) already within you.

Boundless, yet, bound

by matters of time and gravity. Awesome and unspeakably complex, and, yet,

it is quite awfully simple sometimes. Your eyes just know

to dilate, to make space, for those whom your heart has, at long last, chosen to love. And, where on Earth do words go,

During chai and conversational to-and-fro,

With soul first, and where mind follows,

the wholeness of your body in tow. 

It is simple, really. Simple, yet profound. The wonders of the human body; of the remarkable ability that your mind has, through which to think things; lightning, thunder, and all the rest of it. I say, we ought to simplify. I mean,

How else do we come to truly appreciate things; to direct our entire selves towards our own lives, worlds, and towards that which we know ourselves to love? May God come first, for us; to walk towards knowing Him is to surely walk towards a sense of self-unification that is necessary for peace, and for

profundity,

With Truth first, and where goodness follows,

the wholeness of beauty necessarily comes in tow. 

It may take sixty days to get there; it may even take a hundred. And that is okay. After all, our journeys here are towards Death, and all that shall come after it; in comparison to this, other aspirations fall a little short. The world sighs; castles made of sand come crashing down.

I think this particular verse from the Qur’an summarises it quite well:

“Do not worship [any] except Allah, 

And to parents do good,

and to relatives, orphans,

and the needy. 

And speak to people good words [ i.e. kindly]

And establish prayer 

And give alms.” 

– Holy Qur’an, (2:83)

That first line, then. Nothing, nobody else in this entire Universe deserves to be worshipped, other than God Almighty.

To worship a thing is to place the thing at the core, the centre, of one’s existence. To build one’s days around it; to think about it often. You find that you are willing to sacrifice much for the things that you…worship. And this is scary, because, today, the unfortunate practice of idol-worship might take a number of (different) subtle but equally insidious forms; the things that threaten to take the place in my heart that should belong to my Creator instead. I could do without them for sixty days, you know. Maybe even a hundred.

This world – what is superimposed upon it, by the…Godless (God-heedless) masses…it is one built on deception and distraction. And the evidence for this is everywhere; it is frankly quite unmissable, if you open your eyes a little. And what the Qur’an says on these matters are the supreme testament to Truth. So what are we doing? [and, where are we going?] Do we seek what is true in that which we know already to be so (intrinsically) very false?

Let it be known, to myself, first and foremost, that no connection – not even a billion and one of them, in cooperation – could ever make up for a frayed relationship between oneself and God, and, most secondarily, nor can these things ever compensate for a poor connection between you and yourself. Distraction will not help, here — not for long, and not really, anyway.

Blessed be the strangers, however, who take religion from God Himself, and not from people seeking Him in Godless things. These are the ones who actually worship God, and they worship Him alone.

Do good to parents — and to relatives — and to orphans — and to the needy (to anybody who may need your help), the Qur’an says.

And speak kindly to people; speak to them words of goodness.

And establish prayer – five daily ones. For, verily, they form the spiritual lifeblood of any day; they are sometimes a necessary respite from the way in which this world has a tendency to spin.

Give Zakah – alms, that is. Purify your wealth, and forget not that any material considerations ought to come only second from, and rather long after, the spiritual ones. Without Meaning, you see, all these things are all utterly meaningless.

I love this Ayah so. While it does not cover everything in and of itself, it is, I think, a very good summary of what our Islamic principles are based on. Tawhīd (pure monotheism) and worship. Social rights and responsibilities; the importance of family, and of community. Justice, gratitude, helping others. Routine and remembrance. Quite simple, yet

Unbelievably profound.

Subhan Allah.


Sadia Ahmed J., 2020 

5 thoughts on “Simplification

  1. Let us do some simplification.
    So what is it that has you use such a singular male name as “God”, which has its female form as “goddess” and its plural form as “gods”, rather than Allah (swt)?
    Yes, yes, I do know that it is written with a capital G. Still, the word is used by Christians, and calling Allah “God”, I think, is no different than calling the hijri new year “Christmas”. Well, okay, there are some differences, enough to claim that “Christmas” specifically originates from “Christ” and “Christianity”, but never ever enough to prefer “God” to “Allah” for no particular reason.
    There’s no point and sense in complicating things.

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    1. The Qur’an does use the Arabic word that simply means deity/God: ‘Ilah’. Surah Baqarah, 2:114, for example: “and your God is one God. There is no God (Ilah) but He”. We can refer to Allah (SWT) as Rabbee (my Lord), the Lord, or indeed as ‘Ilahee’, my God. ‘Ilah’ does also have a feminine form – Ilahah. Doesn’t really mean anything. Intentions are what matter here. Indeed, my God is One.

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      1. Yes, right you are…
        Still, how one should interpret the phrase “لا إله إلا الله” in terms of grammar and whether “لا إله” refers to gods of the same kind as Allah, has been debated up until today.
        Apologies for being unable to explain my point as clearly as I should…

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      2. No, I totally understand. But grammatically: “There is no God *except* Allah”. It could have been “there is no Ilah; there is only Allah”. The word ‘except’ suggests that, yes, we can say that God = Allah, the One and Only.

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      3. I will have to express my disagreement as I did encounter what I mentioned, but am unfortunately unable to express exactly what I mean with precise terms. Let me check if I can find a better way to do that…
        What I can tell for now, is, if we have the word “آلهة” in the Quran and if it refers to the gods worshipped by the “kuffar” and the “mushrikun”, and if it is stated in the very same divine Quran that there’s no god but Allah; then the issue may require more consideration.

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