Even body pain has a divine purpose

Updated 16 April 2015

Even body pain has a divine purpose

Pain is a vital part of the body’s defense system. This sense points that a condition has formed that may negatively affect the health of the body, institutes precautions against this and helps decrease the physical defects that may occur in the body.
If a person however is feeling pain in any condition, precaution is taken to get rid of it and in this way the harm caused to the body is prevented. For example, a person whose hand is burned with hot water prevents his skin from being injured by pulling his hand away with the pain caused by burning; in the case of the pain being continued he takes protective precautions using medical methods.
Even though aches and the sense of pain are very disturbing feelings, if Almighty Allah had not given us this sense, the body would not react to situations like aches and pain and even greater health problems could form. The fact, which reminds that this feeling is in truth a great blessing, is a disease called “congenital analgesia” defined as insensitivity to pain.
As Almighty Allah reveals in the verse “…It may be that you hate something when it is good for you and it may be that you love something when it is bad for you. Allah knows and you do not know.” (Qur’an, 2:216). The sense of pain, which seems like a bad thing and which most people find disturbing, is actually good for people contrary to popular belief.

Insensitivity to pain
The disease of insensitivity to pain called “congenital analgesia” is the condition of not feeling physical pain that comes from external stimuli. These people do possess the senses of touch and sensation, but the brain and nervous system distorts information flow in a way as if filtered, and prevents the body from reacting to situations such as temperature changes and injury. This situation is one of the best examples that Almighty Allah creates every system in our body with perfection.
A defect in the communication of the nervous system may cause serious problems. However, as in this disease a signal about pain is not communicated to the brain, pain is not felt and in some cases, the pain is felt, but the source of pain in the body cannot be detected. There is no doubt that both situations cause a great risk for the individual.
Congenital analgesia takes place as the result of a defect in the gene called “SCN9A.”
Even the slightest defect in this gene could render it completely useless and prevent the signals transmitted to the brain from being interpreted correctly. This is similar to pushing an electric switch to light a lamp. If there is a defect in the switch that activates the wires, which transfers electricity to the lamp, the lamp will not be turned on. Thus, a defect in the gene called “SCN9A” does not allow electrical signals transmitted from the outside world about pain to be correctly interpreted. Of course, this situation is an important evidence that Almighty Allah, Who creates everything with very sensitive balances, can destroy these balances and that no one could re-establish these. Almighty Allah reveals that He holds all things, small and large, in the world under His Might in one verse of the Qur’an as follows: “Allah keeps a firm hold on the heavens and earth, preventing them from vanishing away. And if they vanished no one could then keep hold of them. Certainly He is Most Forbearing, Ever-Forgiving.” (Qur’an, 35:41)
Dangers of being
insensitive to pain
There are three types of pain, called skin-deep pain, deep pain (bone, muscle, rib and knuckle pain) and visceral organ pain. Skin-deep pains occur when there is pressure applied to the skin, or when one confronts temperatures more than 45 degrees Celcius. If this feeling did not exist, a person may lose a lot of blood when his skin is cut as he did not feel any pain. In the same way, if the sense of pain were not formed when his skin is burned, he would not apply any cure as he continues with his daily tasks in spite of the burn on his skin. This would cause the upper skin that protects us from microbes to become more prone to infections and thus cause serious diseases.
In the case of not having any sense of pain, a person may harm oneself unintentionally or get hurt by not recognizing something that is harmful. For example, when a bone in his foot is cracked after an accident, he may not realize this and continue walking on the cracked bone, and thus cause it to get fractured more, and this may even lead to permanent disabilities.

Everything has a purpose
Almighty Allah creates everything for a reason and with goodness. The disease of not feeling any pain is also one of the best examples of this perfect creation; if Almighty Allah had not created such a disease, no one would know that pain is actually a great blessing for the protection of the body. Therefore, we would be unaware of a very important detail that would cause us to give thanks to our Lord Who makes us live in a flawless manner. The examples of Almighty Allah creating everything with goodness are, of course, not limited to these mentioned here. Our Lord makes this defect in the bodies of some people, and thus creates an important source of inspiration for the medical world of the future. As the scientists who study the causes of this disease understand the connections between warning and reaction, and the small details in these connections, they can produce medicines that can decrease pain in certain diseases or relieve pain in cases of bodily injury to a great extent.
Almighty Allah reveals in one verse of the Qur’an that everything He created has a purpose as such: “We did not create heaven and earth and everything in between them as a game. If We had desired to have some amusement, We would have derived it from Our Presence, but We did not do that.”(Qur’an, 21:16-17)

The writer has authored more than 300 books translated in 73 languages on politics, religion and science.


The beauty of prayer in Islam

Updated 23 September 2016

The beauty of prayer in Islam

GOING deeper into our spiritual state during prayers (salah) requires that we have a presence of heart and are mindful of the words being said during the prayers.
Our prayer will feel shorter, yet when we look at how much time we actually spent, we will think, “Did I just spend 10 minutes?” or even 15 and 20 minutes.
A person who began applying this said he wished the prayer would never end.
A feeling that Ibn Al-Qayyim describes as “what the competitors compete for… it is nourishment for the soul and the delight of the eyes,” and he also said, “If this feeling leaves the heart, it is as though it is a body with no soul.”

The love of Allah
Some people’s relationship with Allah is limited to following orders and leaving prohibitions, so that one does not enter hell. Of course, we must follow orders and leave prohibitions, but it needs to be done out of more than fear and hope; it should also be done out of love for Allah. Allah says in the Qur’an: “… Allah will bring forth [in place of them] a people He will love and who will love Him.” (Qur’an, 5:54)
We often find that when a lover meets the beloved, hearts are stirred and there is warmth in that meeting. Yet when we meet Allah, there is not even an ounce of this same feeling. Allah says in the Qur’an: “And (yet) among the people are those who take other than Allah as equals (to Him). They love them as they (should) love Allah. But those who believe are stronger in love for Allah.” (Qur’an, 2:165)
And those who believe are stronger in love for Allah. There should be a feeling of longing, and when we raise our hands to start the prayer, warmth and love should fill our hearts because we are now meeting with Allah. A dua of the Prophet (peace be upon him): “O Allah, I ask You for the longing to meet You” (An-Nisa’i, Al-Hakim)
Ibn Al-Qayyim says in his book Tareeq Al-Hijratain that Allah loves His Messengers and His believing servants, and they love Him and nothing is more beloved to them than Him. The love of one’s parents has a certain type of sweetness, as does the love of one’s children, but the love of Allah far supersedes any of that. The Prophet, peace be upon him, said: “Any person who combines these three qualities will experience the sweetness of faith: 1) that God and His messenger are dearer to him than anything else; 2) that his love of others is purely for God’s sake; and 3) that he hates to relapse into disbelief as much as he hates to be thrown in the fire.” (Bukhari)
Thus, the first thing he mentioned was: “… that God and His messenger are more beloved to him than anything else…”
Ibn Al-Qayyim says: “Since ‘there is nothing like unto Him’ (Qur’an, 42:11), there is nothing like experiencing love for Him.”
If you feel this love for Him, it will be a feeling so intense, so sweet, that you would wish the prayer would never ever end.
Do you truly want to feel this love? Then ask yourself: ‘why do you or should you love Allah?’
Know that you love people for one (or all, in varying degrees) of three reasons: For their beauty, because of their exalted character or/and because they have done good to you. And know that Allah combines all of these three to the utmost degree.

All-embracing beauty
We’ve all been touched by beauty. It is almost fitrah (natural disposition) to love what is beautiful. Ali ibn Abi Talib, may Allah be pleased with him, said about the Prophet, peace be upon him, that it was “as if the sun is shining from his face.” Jabir (may God be pleased with him) said: “The Messenger of Allah was more handsome, beautiful, and radiant than the full moon” (Tirmidhi)
Allah made all His Prophets have a certain beauty so that people would have a natural inclination toward them.
And beauty is more than what is in the face, because beauty is in all of creation and somehow has the ability to take our breath away and give us peace simultaneously. The glimmer of the crescent moon on a calm night, the intensity of a waterfall as the water drops for thousands of feet, the sunset by the sea … certain scenes of natural unspoiled beauty stirs something in us. As Allah is the One Who made it beautiful, so what of Allah’s beauty?
Ibn Al-Qayyim said: “And it is enough to realize Allah’s Beauty when we know that every internal and external beauty in this life and the next are created by Him, so what of the beauty of their Creator?”
This fitrah for loving what is beautiful is because Allah is beautiful. One of His Names is Al-Jameel (the Most Beautiful). Ibn Al-Qayyim states that the beauty of Allah is something that a person cannot imagine and only He knows it. There is nothing of it in creation save for glimpses.
Ibn Al-Qayyim says if all of creation were the most beautiful they could be (so let’s imagine, ever single human being looked as beautiful as Yusuf, peace be upon him, and the whole world was like Paradise), and all of them combined from the beginning of time until the Day of Judgment, they would not even be like a ray in comparison to the sun when compared to Allah. Allah’s beauty is so intense that we will not even be able to take it in this life. In the Qur’an, Allah describes Musa’s (peace be upon him) request: “And when Moses arrived at Our appointed time and his Lord spoke to him, he said, ‘My Lord, show me (Yourself) that I may look at You.’ (Allah) said: ‘You will not see Me but look at the mountain; if it should remain in place, then you will see Me.’ But when his Lord appeared to the mountain He rendered it level, and Moses fell unconscious.” (Qur’an, 7:143)
Even the mountain could not bear the beauty of Allah and crumbled, and when Musa, peace be upon him, saw this (he did not even see Allah), he fell unconscious. This is why on the Day of Judgment it is Allah’s light that will shine on everything. We talk about breathtaking beauty, but we have yet to experience Allah’s beauty. While things in this world can be beautiful or majestic or if they combine both they are finite, true majesty and beauty are for Allah: “And there will remain the Face of your Lord, Owner of Majesty and Honor.” (Qur’an, 55:27)
Keeping all of this in mind, the Prophet, peace be upon him, said: “Allah directs His Face toward the face of His servant who is praying, as long as he does not turn away” (Tirmidhi).
Remember this in your prayer, and ask Allah to allow you the joy of seeing Him in Paradise.