How Religions can Heal Divisions and resolve conflict

 ( Note: Below is my presentation at the 2024 Interfaith forums, sponsored by the Interfaith Council of Southern Nevada. A video clip is also available below.)

Video clip here

For entire video, complete with Q and A session, click here

How Religions can Heal Division and resolve conflict

In the name of God, The Compassionate, The ever-merciful

Moving directly into the topic, we begin with the assertion that healing divisions and resolving conflict are among the very goals of the religion of Islam. Thus, the Qur’an says “ Hold firmly to the rope of God, and be not divided. Moreover, recall God’s blessing to you, you were enemies, then He united your hearts by His blessing and you became a brotherhood. You were on the brink of a pit of fire, He saved you from it. Thus, God clarifies for you His signs, so that perhaps you will be guided.” ( Q 3:103). The Qur’an also states “God calls towards the abode of peace.” (Q 10:25).

There is much more evidence, but the previously mentioned Quranic verses should be sufficient to show that healing and resolving divisions and conflicts are among the imperatives of Islam. In addition, the presence of qualities such as justice, mercy and broad understanding are necessary to resolve any sort of conflict, be it within family, marriage, business or political conflict. 

In Islam, we have the Qur’an as scripture, but also the examples of the Prophets in scripture, concluding with Muhammad the global messenger, as sources of information. The Qur’an mentions the story of Joseph, son of Jacob. His brothers-in a jealous rage- had arranged for him to be exiled from the family, and falsely reported him dead to his doting father. Yet, years later, after actually saving them from a famine situation, he shows himself as the party responsible for saving them, generating a recognition of truth, leading to a healing. (Q 12: 88-93).

The Prophet Muhammad, after nearly 11 years of conflict, was able to overcome his enemies, but when he did, in the opening of Makkah, he issued an amnesty which even extended to those who killed and mutilated the body of his beloved uncle (Hamza). For these examples, an awareness of justice, mercy and a broad understanding of the big picture are demonstrated, qualities needed for healing and resolving conflict.

As a religion, there are many ways that healing and resolution occur. Largely, they have to occur within a context of spiritual maturity. Even when that’s missing, there are practical ways in which the religion accomplishes its goals. The Prophet Muhammad taught a method that, when angry, if you are sitting, stand! If you are walking, run! Wash yourself with water, do ablution, offer prayer, i.e. remove yourself from that which is making you angry. The religion has communal prayers, in which the worshipers stand side by side, bowing, prostrating, all together for God, and the ritual prayer itself ending with the worshiper saying to the person next to him (as well as angels, as per our belief) “Peace be on you, and the mercy of God”. This practice has worked in making the foundation needed to solve problems between Muslims. 

Practical rules that limit conflict include the prohibition of intoxicants, which, when observed, limits the emotional outbursts which sustain conflicts and divisions. The Qur’an instructs us to be cognizant of our speech and behavior (Q 33:70-71, 4:1), these are real-life guidelines which, when implemented, goes a long way in fixing problems between people. In marriage conflict, the Qur’an (Q 4:35) advocates having an arbiter from the husband and the wife’s side, thus, limiting the scope of public involvement in a private issue, a needed step, as making such problems public makes things more difficult to resolve. 

I want to change the practical slightly,  to move into the theological. The fact is that Muslims believe in God as being the only being that deserves worship, and we also believe in the Prophets. Broadly speaking, we believe in the Biblical prophets, and we sincerely say “peace be upon them”. This fact should bring more healing between atleast the followers of the three Abrahamic religions because it shows how broad our religious understanding extends. While the three Abrahamic religions have different perspectives on important theological points, we also have similarities which, when acknowledged, can bring forth human respect and sincere understanding. 

The Qur’an consistently (Q 29:20, 30:9, etc) tells us to travel in the world, and the Prophet Muhammad’s statement is that getting an education is an obligation on every Muslim (Talabul ‘ilmi fareedatin ‘ala kulli Muslim), such things, travel and education, removes xenophobia, corrects misconceptions and allows people to see others as people, it humanizes those outside of our own comfort zones. These are among the ways Islam addresses the issue of healing division and conflict resolution. Thank you.

Leadership: some reflections on its impact

 Introduction

The United States has witnessed another  presidential election cycle in which Donald J. Trump was victorious. Despite the widely held views against him of being racist, sexist, another tool for the financial elites, and the many court cases that have been launched against him, he has emerged seemingly stronger than ever.

This, along with other unmentioned factors, has influenced me to reflect on the entire concept of leadership. While I do have my own political views, and occasionally share them on this platform, the purpose of this article is to articulate thoughts on leadership, in light of the teachings of Prophet Muhammad in particular.

Who should  never be the leader?

We have a very interesting hadeeth, the report therein being that two men came to the Prophet Muhammad, upon whom be peace and blessings, seeking to be appointed to leadership positions, to which he-Sall Allahu 'alayhi wa sallam, replied " By Allah, we do not appoint someone to the post who seeks it or competes for it." (reported in Al-Bukharee and Muslim). Can this notion, as present in the above report, be applied to the modern world, particularly in nations that operate under representative democratic systems? 

I believe that the Prophet is speaking about the narcissistic personality types, those who crave power and authority for selfish or egotistical reasons. He is warning us that such types, who seek out power, are more harmful than good, and thus, at core- not fit to hold office. They don't have the calling for service, only that of satisfying appetites. 

This is the type that is in love with a throne. They are so hungry for it, they would rather be a king in Hell than a servant in heaven, to paraphrase John Milton's Paradise Lost.  While it is tempting to leave the aforementioned hadeeth as a stand-alone text, when we combine it with other ahadeeth, we get a frightening picture. 

An even bigger picture

Abu Hurairah reports that the Messenger of Allah said " When booty will be taken in turn, trust (Amaanah) treated as booty, Charity viewed as burdensome, learning becomes for non religious reasons, a man obeys his wife and abandons his mother, he keeps his friend close but alienates his father, loud voices emerge from the Mosques (Masaajid, i.e. places of worship), the Faasiq becomes leader of a group , a man is respected out of fear from his harms ( Wal Akramar-rijaalu makhaafata sharrih).." (Tirmidhee).

The above is mentioned in context of signs of the end times. Even if we ignore the eschatological implications, it can be taken that all these items, including evil folks attaining power, are powerful signs of the beginning of the end of a civilization, when mutual support (even family ties) are unreliable, when agreements mean nothing and the places of worship are treated as concert halls. 

At a minimum, such texts as above should be seen by students of social sciences, cultural anthropologists, commentators, the movers and shakers of society, that items such as those listed above need to be carefully observed and addressed in order to deliver salvation to the society.  

Other reports in hadeeth literature warn us about evil or unworthy leadership, and the Divine punishment for those who abuse their power. 

Who and what should lead us?

Ultimately the leader is not simply one who sits in a chair and makes huge  proclamations. The father is a leader, the husband is a leader, the one who stands in front during prayers (in Islam at least) functions as leader, and the qualities needed by that leader includes intelligence, patience, knowledge (of the fields needed to fulfill whatever role applicable), and, most importantly, the opposite of the negative qualities mentioned in the hadeeth cited earlier. The "leader" is often noticed by good people because they are already doing the work of leadership even if no formal title has been assigned. The leader "leads" (in the sense of already doing the work) out of love for community, for faith, with a sense of family values, who is trustworthy, wise, God-conscious, who inspires the best out of people. The  leader will often make sacrifices out of his own time and resources for the betterment of those who he has responsibility for, without seeking limelight or recognition. 

Whatever one thinks of one particular leader or another, one political party or another, or even one religious figure over other religious functionaries, all of us have some level of responsibilities that we have to care for. In other words, the warnings of the Prophet -peace be upon him- in these citations have application to us as well. 

Leadership as needed in the affairs of the global Ummah

If our leaders in the powerful Muslim countries had more awareness, particularly of the ahadeeth that have been cited here, I truly believe that things such as the genocide of Palestinians, the de facto civil war in Sudan, etc. would not be taking place. In those regards, the leadership have a responsibility to address those things, they have a responsibility to the public, for the public good , as well as a responsibility before Allah. 

It is frustrating to see the levels of injustice in the world, be it from outside forces or from within our own ranks.  For the moment, we can only pray and hope that we-as individuals within our own sphere or circles, live up to the clear responsibilities we have, and that Allah creates a better situation for mankind, in those aspects which we as human beings have failed. 

The dangers of unnecessary stretches: theological, political and personal implications

 Introduction (Political examples)

The entire world watched the debate between the leading presidential candidates (Kamala Harris and Donald Trump) that took place September 10th, 2024, in Philadelphia, Pennsylvania. Among the issues discussed were economics, health care, various world conflicts, and a host of other issues important to American voters, yet arguably the most memorable (and widely ridiculed assertion) was that made by Mr. Trump in which he asserted that Haitian migrants were actually eating pets in Springfield, Ohio. 

Although broadly dismissed by local authorities see here, nonetheless the claim has generated a great deal of unwanted attention to the small Midwest town, even bomb threats ( Details here). This is not the first (nor- I fear- will it be the last) time that false or misleading claims were made for political benefit. Claims about child sex slavery involving Hillary Clinton and a Washington, D.C. restaurant led to an attack on the restaurant in question in Dec. 2016 See here. 

A bit of research revealed scattered rumors of migrants capturing pets, some of which were not even associated with Springfield, Ohio, seems to have started via a Facebook post with a short speculation (See NBC article here) by one person. 

                                            (An example of how Mr.Trump's claim was ridiculed)

The dangers of unnecessary stretches, leaps in judgement, are very apparent in the above examples. That such accounts are exploited for public viewing, to (as the Qur'an states) " seek a fleeting gain", is disgraceful and a sad commentary on the political culture prevalent in our society. As individuals, regardless of background or opinions, we should be willing to see everything in context and not allow ourselves to engage in what can possibly become self-defeating behavior and thinking.

Debate on the nature of Qur'an: another stretch

For about a year now, I have been asked questions about a very obscure theological matter that was debated and largely dealt with within Muslim ranks over a 1,000 years ago. That issue is the nature of the Qur'an. The question as to whether it is "created" (makhlooq ) or "uncreated" (ghayrul makhlooq). 

To summarize, a philosophical trend known as the Mu'taziliah  emerged among Muslim elites, beginning in the 8th century, which proposed a number of hermeneutical alterations, among them (relevant to this article) is the nature of the Qur'anic revelation. They still believed the Qur'an to be from God but argued that it is "entirely created". The stretch they were making on this issue is that if the Qur'an is seen as "eternal", this gets in the way of the concept of God being "eternal". This also influenced perceptions of Divine actions (Af'aal ) and the divine attributes (as given in Islam). The classical example to explain this perception is that of God's speech. "God speaks, but the attributes (of speaking) are not eternal, rather what is eternal (and from which God really communicates) is his essence."

This is a stretch and amounts to unnecessary confusion! It's simply playing with words. I admit that I have a great deal of respect for the historical trend of the Mu'tazilites. After all, no one can deny their impact on Quranic hermeneutics. The masterful Quranic commentary known as Tafseer Al Kashshaaf by Abul Qasim Mahmud b. Umar Az Zamakhshari (d. 1143 C.E..) examines the scripture largely through linguistics and has become the standard for the commentary literature employed by all the various movements within Muslim history. I also agree that many of the theological positions advanced by their thinkers have strength, but in the issue of the nature of the Qur'an, the stretch is just unneeded. 

The mainstream Sunni position is that the Qur'an is "uncreated", but even employing this terminology is simply a reaction to the theological stretch of the Mutazilites. Ultimately, the primary reason this became an issue is that of certain elites, with government backing, saw themselves as "enlightened", and advanced such rhetoric for political gain(ft.1). This is precisely what occurred with the examples from recent U.S. events cited above. 

Persecution, violence, and death occurred during the debates on this made-up issue, all of which was unnecessary, especially since the Mutazilites and the "traditionalists" all accept the Qur'an and the Prophet Muhammad (Sall Allahu 'alayhi wa sallam)  as coming from Allah ta'alaa.  

In today's world, the Sunni position on this obscure question has become dominant, although the idea of the Qur'an as a "creation" does have resonance with the minority Ibadi sect(ft.2) and the majority of Shiites(ft.3), and while it would have been an issue confined to history, this old argument has been rehashed by Christian apologists, the latter with an agenda of undermining Islam and the faith of Muslims. 

The unnecessary stretches in everyday human issues

Increasingly we see people making mountains out of molehills. Families broken up, conflicts between friends and the like, over inflated mutual (mis)understandings. Of course, stubbornness also kicks in, and the modern culture (fueled by strangers on the internet) actually encourages disengaging (or worse, actual conflict) in the name of "attaining freedom" " peace of mind" "independence" and other such terms.  

Humans will always be humans. We all have strengths and weaknesses. We will not always agree on issues, even major ones. However, jumping to conclusions, leaps of judgement, emotional outbursts, bitterness, refusal for understanding the perspective of others, are very destructive. 

Even when those outbursts take place, there should still be internal mechanisms (backed by healthy social support and spiritual guidance) to calm things down. Sometimes, emotions would drive people away from God, (and from loved ones) denial of God's existence, as well as backing away from religious practices and precepts, forming extremely unhealthy religious conclusions(ft.4). 

This article has focused on theology, politics and the drives within a person. For all of those points, knowledge, patience, wisdom, forgiveness, dropping grudges, ability to see big picture, tolerance, love, are all needed. The more those qualities are present, the less we will see of discontentment. 

In conclusion, for all of these areas, the following is a relevant Quranic text, do recite and be impacted by it. "Allah is sufficient for me, none deserves worship except Him, upon Him I place my trust, He is the Lord of the magnificent throne." (Q 9:129)

Footnotes

(1) Hans Kung has given a very interesting summary of the political interests of the Caliph Al-Ma'mun, son of the famed Harun Ar Rasheed ( 833 C.E.), in backing the idea of a "created Qur'an" (as well as other theological developments). See Kung, H. (2007) Islam, Past, Present & Future Oneworld Oxford, pp.279-298.

(2) The Ibadi sect, an outgrowth of the Khawarij movement, today only exists in Oman. 

(3) Interestingly enough, Grand Ayatollah Sayyid Al-Kho'ei (d.1992), one of the most influential leaders of modern Shiism, argued that the question of the Qur'an being created or not was "irrelevant to Islamic doctrine and that the intrusion of Greek philosophy caused divisions." See This link for more details

(4) Unhealthy religious conclusions include extremism, abandonment of faith and reaching wrong conclusions. Some religious movements are-for example- centered on race, breeding racism. This is totally antithetical to Islamic values (see Qur'an 30:21-22 and 49:13). Others may have "spiritual experiences" that lead them to wrong-headed and even destructive conclusions. On this, the famed spiritualist 'Abdul Qaadir Al Jilaani (d. 1166 C.E.) has stated that false spiritual experiences are among the ways that Satan will mislead even the pious. 

Rasoolullaah: some examples on how I benefit from Prophet Muhammad

 

Introduction.                                                                                                                     

In a theoretical sense, we read about the Prophet, his life and overall tradition (sunnah). We hear stories about him from the Imams during the Khutbatul Jumu'ah and are expected to recite Sall Allahu 'alayhi wa sallam whenever we hear his name said. 

Reference to his role is made every time the call to prayers (adhaan) is made, and every time a person accepts Islam. Muhammadar Rasoolullaah- Muhammad is the messenger of God. The Muslim literature, as well as oral tradition, actually carries a plethora of detail regarding his life, and as all Muslims know, the discussions on the details are enough to fill entire libraries. It is not my intention to rehash any of those points, rather, my aim is to share examples of how information regarding him and his teachings have impacted my personality and my actions. 

This does not imply sainthood on my part. I am very aware of my own human weaknesses and failings and am similarly aware that none can get to the level of the Prophet, let alone surpass it. Indeed, Allah says that the Prophet is a creature of magnificent standards (Q 68:4). I am sharing-in order to allow readers a glimpse of what impacts me (which of course would generate a better understanding of my thinking process) as well as generating an interest in the possibility that the readers can similarly be impacted. Ultimately, that was the role of the Prophet, upon whom we invoke Allah for the best of blessings, peace and reward.

Tolerance

"It is of God's mercy that you (O Muhammad) have had leniency with them. If you had been cruel or harsh hearted with them, they would have abandoned you, so do forgive (ft.1) them..." (Qur'an 3:159)

The Prophet had so much tolerance for people, even those who occasionally disregarded his orders or otherwise caused him annoyance. In Saheeh Al-Bukhari, we read a report attributed to his servant (Khaadim)(ft.2) Anas ibn Malik that states " I served (khadamtu) the Prophet for ten years, and he never said a disparaging word (uffin) to me, nor blamed me by saying "why did or didn't you do such and such" ( Saheeh Al Bukhari 68:78).  In addition to the above texts, a particular incident recorded in the biographical data has impacted how I deal with people. That famous incident is that of a Bedouin ('A'raabi)(ft.3) who comes to the mosque and publicly urinates in front of the entire congregation, including the Prophet. The crowd was ready to beat him, but the Prophet did not allow them. Rather, he (a) Allowed the man to continue. (b) Told the man afterwards that the mosque was not a place to do that (c) The Prophet himself cleaned up the urine with water. (Saheeh Muslim 30:285, also reported by Anas).

What are the lessons from the above report? The man, being a Bedouin, was used to relieving himself wherever he had to as the need arose. After all, the Bedouins are nomads, in constant move through the desert. In other words, the Prophet understood the man's cultural background, and that understanding allowed him to teach the man, to protect him. This report impacts me to the extent that I strive to understand the family, cultural dynamics of those I encounter. Thus, I am a student of the social sciences, of phycology, sociology, and other related fields. I strive to understand people, to get where they are coming from.  

People in the time of Prophet Muhammad knew his tolerant nature. They would even call him "an ear", meaning he was used to hearing out people, rich or poor, to the point where his opponents deemed this a weakness. It is not a weakness to hear people out, it is a strength, and a blessing to those whom the Prophet would entertain to at least hear them out. This has impacted how I deal with people.

Humility and self-reliance

When the Prophet made the migration (hijrah) along with Abu Bakr from Makkah to Madinah, his arrival was highly anticipated. Upon arrival, the Madinans celebrated, however- because most had never seen the Prophet, they mistook Abu Bakr (Radee Allahu 'anhu) to be the Prophet, because Abu Bakr was wearing nicer, more distinct clothing. Similarly. the Prophet would fix his own shoes, repair his own clothes, even engage in shopping and milking his own goats. He would be in the battlefield, at least sometimes, he was digging the ditch around Madinah along with his men. In short, he would do what he commands others to do. He was a messenger of God, but he acted just like everyone else.  These sentiments have impacted me insofar as being largely self-reliant & avoiding snobbish behavior. I dress and have the appearance of "everyone else". I do own nice clothing and wear apparel I deem appropriate for the situation, but I don't go out of my way to boss people around or to strut as a model. I also don't engage in spouting fatawaa or engaging in unnecessary polemics.  In past times, brothers would be a bit critical of seeing me doing things such as cleaning or food preparation at communal events, they view it as low for my status in the community. I appreciate the love and support in those regards, however in general the above reports from the behavior of Allah's messenger, Sall Allahu 'alayhi wa sallam, has impacted me to act as described. 

Attempting to see the big picture-long term

The Prophet had enemies in both the Makkan and Madinan period. Among them was figures such as 'Umar ibn Al-Khattab and Khalid ibn al Waleed. They felt that the Prophet was undermining Arabian society, yet the Prophet prayed for 'Umar to embrace Islam. Ultimately, he did, even though it was initiated through an act of domestic violence(ft.4). Similarly, Khalid b. Al-Waleed even was on the battlefield against the Muslims, the battle of Uhud-where the Muslims faced great losses. Yet, Allah guided Khalid to Islam, to the extent that Khalid himself takes his shahadah with the Prophet in Madinah, removing his expensive jewelry to be given in charity. 

'Umar ibn Al-Khattab eventually becomes the second leader (khalifah) of the Muslims after the death of the Prophet, and Khalid b. Al-Waleed becomes a great military commander for the Muslim forces, showing that the title given to him by the Prophet- Sayfullah (the sword of God) was indeed an appropriate appellation, May God be pleased with them both. 

I try to see the big picture, even in those with whom I disagree on some points, be it theological or otherwise. I try to see the big picture of growth, goodness and benefit. This impacts how I interact and deal with them, even when differences are present. This is a lesson from the Rasool.  I am almost always hopeful for Divine guidance, for myself and others, in particular that others can see what I see as big picture priorities. 

Spiritual benefit

There are things that I do that imitate the Prophet's own actions, even if I view them under the lense of personal or cultural traditions and not that necessarily associated with religious mandates(ft.5). One such action of the Prophet is that he would use the miswak (a piece of wood used to clean teeth) often, particularly before offering prayers.  My imitation of this is to brush my teeth (with toothbrush and toothpaste) before making wudoo (ablution), at least five times daily. There are times when I don't do this, but in general I am cognizant of this because it was reported from the Prophet's practices (Saheeh Al Bukhari 72:40).

Cleanliness is a part of faith, says our Prophet( Saheeh Muslim 223), this is for body, mind and general environment. It is needed for prayers, and inside the prayers (salaah) I follow the Prophet not only in those parts of the prayer that are deemed essential, but in choosing what to do in the prayers. I make du'aa (supplication) in the prostration (sajdah) because the Prophet did that. In the post-salaah du'aa, I also invoke God, in my own words, for my own particular needs, but also, I ask Allah often using the teachings of the Prophet and even in the very words he would ask Allah. 

The words he -upon whom be peace- would use are pregnant with meaning. After Fajr and Maghrib, the report goes, he would invoke God:  "O Allah: I ask you for useful knowledge, and a halal, wholesome provision, and that my deeds are acceptable". Fajr (dawn) and Maghrib
(sunset) are the traditional beginning and ending of the workday. Thus, it's appropriate to ask God for knowledge that would help you (and not useless knowledge such as that of gossip etc.), that one's food and income are blessed through the beginning and end of the day, and that God accepts all of our efforts. 

Another of his prayers which has impacted my thinking is known as the sayyidul Istighfaar, the line "I am faithful to my covenant and promise to you as much as I can" (wa anaa 'ala 'ahdika wa wa'dika maas'ta'ta'tu). This line shows that even when seeking God's forgiveness, we are acknowledging our limitations. If we-as individuals- can do that in the presence of Allah, can't we do that with each other? Can't we do that within ourselves, as in self-forgiveness? 

Conclusion

There are many other examples, but I hope the above has provided some glimpses into how the Prophet Muhammad has impacted me-as it is reported from the hadeeth and seerah literature. These words should not be seen as limiting the Qur'an on me, not at all. The Qur'an is my primary source, and it is largely through the Divine Book that we get pointed to the gems that exist in the actions of the Messenger of Allah. 

The Prophet exemplified the scripture, and I cannot begin to exhaust the examples of how all of that impacts my thinking, my actions, my life. I don't claim perfection, sainthood or infinite knowledge. I am imperfect like everyone else. God alone is perfect (Al Kamaalu Lillaahi Wahdah). 

The Prophet functions as a role model for those who have hope in God and the final day (Liman Kaana Yarjoo LLaaha wal yawmil Aakhir Qur'an 33:21). Thus, whatever our faults, we have that hope. Hope in God and the final day. Hope - nay- an assurance that at the conclusion of it all, the efforts of those who have faith will not be wasted, hope that life will be better both in dunya and akhirah, and that those with any good within them will be guided aright, and those with NO good in them, who exercise tryanny and conceit,  will be dealt with appropriately in the Divine court. Wa Billaahit Tawfeeq.

Footnotes

(1) The term Faa'fu  conveys the sense of erasing. In other words, the Prophet is told to, as said in American colloquial English, "just forget it". God seems to be telling his messenger to look at the big picture. Isn't that what good parents do? Parents aren't expected to hold grudges against their children for their mistakes. It is healthier to move on, and that is what the Prophet is told to do. Throughout the Qur'an and hadeeth literature we find examples of similar wordings and teachings, in particular the du'aa associated with Laylatul Qadr, for which see Shamsuddin Waheed: Ramadan reflections: towards new beginnings

(2) Khaadim is wrongly translated as "slave". It does, however, denote someone tasked with chores, in much the same way we see housekeeping and maintenance in hotels etc. In Saheeh Muslim 2727, we have a report that states the Prophet's daughter asked for a khaadim for her home, for which he replied he would give her something better, i.e. the sentence "Soobhaan-Allah, Wal Hamdulillaah, wa laa elaaha ill-Allah, wa Allahu akbar" (Glorified is God, praise belongs to Allah, none deserves worship except Allah, Allah is the greatest). This shows that the Prophet was not someone who was materialistic, and taught avoidance of material gain as being the primary goal of life. This has also impacted me in a general sense, and the expression above is also one I recite often and occasionally use it within the Friday sermons. 

(3) A'raab is different from 'Arab. The latter denotes Arabians of the cities, while the former is the name of nomadic Arabs who are constantly moving from water source to water source. The nature of nomadic life is different from settled life, thus, there will be naturally differences between behavior accepted in the isolated deserts and actions acceptable in city life.

(4) The report is that 'Umar b.Al-Khattab was on his way to kill the Prophet when he heard the news his own sister and brother-in-law had accepted Islam. He went to their home, finding them reading a manuscript of Quranic revelation, proceeds to physically assault them both. However, on calming down, he reads the manuscript and becomes convinced of the veracity of the Islamic message. 

(5) Some do view miswak under the realm of religious necessities, to the extent that because the Prophet used it, any ridicule of the miswak's use would constitute rejection of Islam. (see Kitaabul Imaan by Mujlisul Ulama of South Africa, pg. 72, Bilal Books publishers, Bombay, India)  In any case, we view it, at best, as from the traditions and taste of the Prophet as an Arabian man, a product of his society, the technical term being "the cultural sunnah" (sunnat al 'aadaa), whereas actions associated with religion and spirituality fall under the title "The guided sunnah" (Sunnat al hudaa). 

Ten must- read books for Muslims

 Introduction

With Islam almost literally poised to become the dominant faith in the world (ft.1), discussions on its authentic teachings, doctrines and history becomes even more important to be engaged in. This need is coupled with the fact that distortions of its teachings, either by accident or design, has been an issue we continue to face. As such, we have decided to share the following list of books, all of which stem ultimately from the Islamic tradition in terms of its content, which all Muslims should own, particularly those whose primary intellectual language is English. 

I believe this would equally benefit non-Muslims who have an interest in understanding the religion. Note that this list has been chosen carefully, and stems from writers who identity with the Sunni understanding of the faith. This does not negate the clear fact that books on Islam (and related subjects) have been produced by non-Sunnis, even by non-Muslims, nonetheless we have chosen titles and authors who have large acceptance within the Sunni world and have avoided works which are deemed too controversial among Muslims. 

(1) The Qur'an

Undoubtedly the Qur'an is the scripture, which was revealed to the Prophet Muhammad, peace be upon him. It was revealed over a twenty-three-year period, in a slow-paced fashion. It forms the main foundation of Islamic faith, law and practices. Its passages are used in prayers, and its texts are memorized by millions. 

The Qur'an was given in Arabic, a rich language with fields of meanings that cannot be fully captured in translation. Thus, every translation on the market has drawbacks! While this article does not endorse a particular English rendering, it does however recommend getting a good one that has an index attached, that it be read slowly, preferably taking notes, and participation in any available Quran study circles whose focus is not only on recitation but understanding and engaging with the sacred text intellectually (a process known as tadabbur)

(2) The life of Muhammad by Muhammad Husayn Haykal.

While it is true that there are other books on the market about the Prophet, this work, by the famed Egyptian writer (who died in 1956) is the best. It is very detailed and goes into some of the areas of controversy about the Prophet among westerners. In particular, the introduction alone is very detailed and profound, and the author attempts to be centered on the Quranic presentation of Allah's universal messenger (Sall Allahu 'alayhi wa sallam). This work deserves deep study.

(3) An Nawawi's Forth Hadeeth

There are a number of translations and commentaries on this work, by this 11th century scholar (Imam Yahya bin Sharaf an Nawawi) is a collection of forty (technically 42) sayings of the Prophet.  Its content is more easily understood by all and does not overwhelm the readers with too much text. 

(4) Fortification of the Muslim (with supplications from the Qur'an and Sunnah) by Sa'eed Al Qahtani

A small work made popular in the 1990's, it contains short prayers gleamed from the Qur'an and Prophet's recorded practices on just about every imaginable scenario. It usually is printed in a convenient pocket size edition. 

(5) Authentication of Hadith-Redefining the Criteria by Israr Ahmad Khan

 Written by a highly qualified scholar, it tackles the sensitive issue of the nature of the hadeeth reports. It presents the history of compilation, the methods of judgement employed classically, and a thorough list of reports whose link to the Prophet is questionable. He does not take the extreme view advocated by some voices that want the entirety of the Sunnah thrown out, but rather that we should simply engage the tradition in an academic sense. 

This work would help in clarifying seemingly problematic texts in the hadeeth literature, issues which are discussed repeatedly in a western context. 

(6) The Bible, The Qur'an and Science: The holy scriptures examined in the light of modern knowledge by Dr Maurice Bucaille.

As the title suggests, it is a thorough study of both scriptures and their claims vis-a vis scientific knowledge.  Highly recommended as a work that creates understanding and a strengthening of faith. 

(7) Discipling the soul: Al Ghazali

Taken from the famed work Ihyaa 'Uloom Id-deen,(Revival of Religious Sciences) itself composed by the great savant Abu Haamid Muhammad Al-Ghazali, better known as Imam Al Ghazali, it presents texts related to spiritual upliftment, greed, lust, good character and much more. In truth, we recommend all of the works of this classical scholar (whose year of death was 1111), however, the English translations on the market either lack coherent presentation or are poor quality, meaning that a great deal of patience would be needed to engage it.  T.J. Winters has done a good job in his presentation of an extract from the Ihyaa. 

(8) The Muslim Marriage guide by Ruqaiyyah Waris Maqsood

 A rather brief work on navigating marriage in Islam, the author (a British woman) succinctly presents practical advice on aspects of marriage life, replete with examples from the Qur'an and Prophetic tradition. It also, in our view, is useful in providing some framework for understanding when the couple are from different cultures.

(9) The Autobiography of Malcolm X as told to Alex Haley

Malcolm X, who eventually adopted the name Malik El-Shabazz, is a name who needs no introduction. This book details his life experiences, from his own lips, and serves as a wonderful source of insights into American history, and of course its interaction with the teachings of Islam. 

There are other books on the market, some of which actually seem to wish to refute The Autobiography, proposing many other theories as to his (i.e. Malcolm X) personal life, family and political views, however, The Autobiography is still the best and most authoritative. 

(10) A young Muslim's guide to the modern world by Sayyid Hossein Nasr

This work does not only benefit "the young", it benefits all, especially those with a desire to understand not only the Islamic take on certain issues, but the philosophical and religious foundations of the West. It is thought-provoking, written by a leading Muslim academic.

Footnote

(1) See Projected Changes in the Global Muslim Population | Pew Research Center

Identitying spiritual resources

 Just as those who work in public service realms often have the task of directing clients to resources suitable for their needs, the religion itself has built-in resources, designed to meet the intellectual and spiritual needs of all who care to derive benefit therefrom. Although an analogy, we can take it further and assert that the primary difference between the public service realm and religion is that the latter is (largely) self-driven, while the former will often have within it a highly regulated, organized program designed to meet the particular need of the client.

The purpose of this article is to direct the reader to some of those spiritual resources, available capital as presented from the religion of Islam. May Allah allow us to utilize those assets. 

During Isolation or persecution

"And when the servant of God stands up, (involved in) calling upon him, they almost became as a big crowd to suffocate him" (Q 72:19)

وَّاَنَّہٗ لَمَّا قَامَ عَبۡدُ اللّٰہِ یَدۡعُوۡہُ کَادُوۡا یَکُوۡنُوۡنَ عَلَیۡہِ لِبَدًا

It is necessary to understand that the messengers of God as well as the people dedicated to the right thing (saaleheen) have these sorts of experiences. Indeed, some of them were killed unjustly, as highlighted in scripture, and today often face the same threats. This verse also highlights the sense of isolation often felt by believers, when it seems that trying to be about what is right is deemed a fringe interest.

Part of the solution is present in this very text. The power of du'aa, salaah and the attitude of worship in general function as solutions to these feelings. Often there is the case of believers, who actually have imaan in Allah and the religion, yet they don't engage in salaah nor du'aa. These are resources that require no payment or much insofar as preparation. In other words, they are easy to access. The Qur'an reminds us that Allah responds to the call of all who call to him ( Q 2:186), that He is closer to man than the jugular vein (50:16), and that regardless of which direction one turns, God's presence is there. (Q 2:115).

The Qur'an says further (72:20) that proclaiming God's oneness, invoking him alone in worship, and avoiding idolatry (and the environment which cultivates idolatry) is the best formula to adhere to, especially in rough circumstances (ft.1)

The Qur'an gives a number of specific supplications to be recited as well as a number of stories that, in addition to invoking God, are designed to deliver confidence and drive to the believer. This includes, but is not limited to, the accounts of Ibrahim (Abraham), Moses, Joseph (Yusuf) and Jesus, may peace be upon them all. 

Other resources

(1) Maximizing the companionship of fellow believers: Communal prayers provide the best avenue for this, and in an Islamic context this happens not only on Fridays but has potential to happy every day five times daily in the mosques. The Prophet described congregational prayers as twenty-five times better in degree than if the same salaah was done alone. It is important here to mention the family relationships, particularly when sharing the same faith. Islam takes the position that those ties actually build up those spiritual resources. We have a hadeeth which describes marriage as half of one's religion, and indeed the maxim "the family that prays together, stays together"

(2) The natural world: Remember, the natural world was created by Allah. Our presentations have placed emphasis on this reality, the positive impact of seeing, breathing and hearing nature, on the soul. It is a great spiritual resource. Rivers, oceans. mountains, forests, etc. 

( From Top: Mount Charleston, Nevada, Superstitious Mountains, Arizona, and Lone Mountain, Nevada.)

(3) The Qur'an itself: Its regular recitation and reading, even if the translation is unavailable or not understood. While I have in the past suggested a minimum of ten verses daily, even less than that would be useful. It can be listened to sometimes while driving or in some other activity, and it certainly deserves to be read with meaning. If your community has a regular Qur'an study circle (halaqah), do join it. 

What does spiritual wealth look like?

In short, a person who seeks to have truth and a rich inner life should have within them the qualities of understanding, love, forgiveness, mercy, joy and general happiness. They should be open-minded, avoid being judgmental. They should also stay clear of addictions, have a clean life, in body, mind, soul and general surroundings. Things such as an organized home and a clean bedroom are actually important indicators of spiritual substance. 

The spiritually wealthy has a kind heart yet has strength. The Prophet Muhammad himself, peace be upon him, was very compassionate, yet also fought in battle. A spiritual person won't automatically be sinless or without faults. Indeed, Islam has a teaching that even Adam's sin, of disobeying God by his consumption of the forbidden fruit, not only was forgiven by God, but that God actually taught Adam how to do repentance (Qur'an 7:23). If the reality of our lack of perfection becomes recognized, accepted, this actually helps in spiritual growth. After all, only Allah is perfect!

Expecting perfection from others or even self can lead to unnecessary disappointments, creating excuses for stagnation and worse, destruction. Islam says strive to be better, but that doesn't necessarily translate into perfection!  It is important to not only engage in forgiveness of others, but also self-forgiveness. 

May God allow us to enjoy rich inner lives. Wa Billlaahit Tawfeeq.

Footnote

(1) It is important to note the context of Q 72:20 fits in an overall discussion on the occult. There is a clear connection to idolatry (shirk in Muslim parlance) and devilish forces. It is also noteworthy that the Qur'an connects shirk to injustice, for which see Shamsuddin Waheed: Only one God: forgotten aspects of Tauheed and its application

Zionism: A briefing from an Islamic perspective

 

                                           Zionism: a briefing from an Islamic perspective

                                                              By Shamsuddin Waheed

 

 

The latest round of violence to hit the Middle East has prompted a number of questions for Western audiences, particularly Americans, regarding the core reasons behind the conflict.  While much has been made on legacies, revenge and a host of other rhetorical devices, the core issue is actually a political ideology known as Zionism.

 

Zionism, in short, is the name of an ideology of a Jewish land for Jewish people. While this is in and of itself not necessarily an evil goal, the way it was brought about was without due consideration to others. This makes perfect sense when we see that the ideology itself is born out of a colonial mindset, in which the “native” peoples are viewed as inconsequential. The Balfour declaration of 1917, initiated by the British, had as a stated goal the transformation of Palestine (a land already populated by what we call today “Palestinians”) into a Jewish homeland, to the disenfranchisement of those already there, both Arab Muslims and Christians.

 

While it is a political ideology (akin to Apartheid), it does use religious language, the latter being very appealing to Christians. There is a bit of irony present here, because many of the early Zionist preachers of it, including its principal founder Theodor Herzl (d. 1904) was atheist, and even today extreme Jewish Zionists tend to dismiss Christians as idolaters. Nonetheless, Christian Zionists believe that God has promised the land to the Jews, based on Biblical texts (such as Gen.15:18), and that Jewish presence is necessary for the return of Jesus. If this wasn’t bad enough, many in both Israeli and American religious/political leadership desire that Israel grow from its current borders. John Hagee, a leading Texas-based pastor, has stated that “the day will come when Israel owns and control all of present-day Israel, including Jerusalem, Lebanon, the West Bank of Jordan, and most of Syria, Iraq and Saudi Arabia..” (CAN AMERICA SURVIVE? 10 PROPHETIC SIGNS THAT WE ARE THE TERMINAL GENERATION, PAGE 109, 2010 HOWARD BOOKS, NEW YORK).

 

In light of the current Genocidal policies clearly enacted by Israeli forces, fears of Israeli expansionism are legitimate. Yet, Islam has a totally different teaching from Zionism. Islam has morals, ethics, a recognition of human rights and religious liberty. Allah says that his covenant will not extend to oppressors ( Q 2:124). He forbids oppression of people on the basis of religion, color or gender (2:256, 60:8-9). Indeed, it can even be said that trying to jumpstart Armageddon and the return of Jesus is in itself an action of idolatry (Q 16:1-2), a mentality that –if eternally held- risks generating Divine wrath.

 

May Allah give freedom to those who are oppressed, and may we be protected from having the mentality of oppressors.

The fragility of life

 On both macro and micro levels, we are reminded of the fragility of life, that what we take for granted now will be out of our hands at any moment. People die every day, from both natural and unnatural causes, at times when it is expected as well as sudden (and seemingly) random. 

Seeing certain things on the macro and micro levels recently have made me think about this, even my own particular life circumstances, and on top of this an unexpected death of a longtime friend occurred, and by the time I learned of it, it was too late to make arrangements to attend the janazah (funeral prayers).

The local press had published details of his death, and surprisingly very little biographical information. His work in the religious realm, even translating classical and modern texts from Arabic to English, as either head or worker in various organizations that dealt with the serious issues of society, was unmentioned. Only his age and a handful of comments showing his generosity was shared. 

Perhaps in recent years he has not emphasized his past accomplishments, or there were limitations to what can and can't be published in a death notice.  We would often speak on books, theological points, politics and a host of other topics. Hè was a very intelligent and articulate believer in Allah and in Muhammad (peace be upon him) as the messenger of Allah. 

There are some lessons I have derived from this news (of his death), lessons that are applicable to everyone. It should be noted that death is NEVER an accident, at least in the sense of Allah's power. In other words, death happens when God has meant or willed for it to happen. Qur'an asserts that None can delay it or advance it, it happens as God wills it to happen ( Q 16:61).

(1) Do not delay in keeping up with loved ones

Tomorrow is not guaranteed. All of us can easily depart from this world. Thus, it is important to keep up with your loved ones. There will be so much regret when those persons are gone. This world is very busy and stressful, but nonetheless we have to make time to maintain good ties with them. It could be something as simple as a weekly phone call or text message.  The friend in question sent me a text message the day before he died, but because of my own neglect I didn't reply, and now feel a bit of guilt. Thus. the lesson! 

(2) Drop the grudges

There are families broken apart over largely inconsequential items. This way of operating is quite unhealthy and leads to a stagnation whose impact can be felt for centuries. Some issues are necessary to "hold a grudge", but most are not. For those things which are not that weighty, a by-product of human error and the like, we should at least try to resolve them. One of the interesting teachings in Islam is that in Paradise, disputes, "vain talk" and the like are not present. (Q 19:62). In other words, the conflicts of the dunya should not (and actually will not) be transferred to the Akhirah. 

(3) Live your life

Enjoy life while you have it. This does not mean to be hedonistic, but rather to have wholesome life, in which you need not be a slave to the past. Many of us have been so burdened by trauma that we think we cannot escape it. We create excuses and even can engage (unknowingly) in self-sabotage, creating (illogical) excuses not to go forward with life. The famous Arab poet and philosopher Khalil Gibran has articulated this lesson succinctly: "Travel, and don't inform anyone. Live a real love story, and don't inform anyone, because people (tend to) ruin beautiful things".

There are always changes of failure in particular endeavors, however fear from doing anything makes failure a guaranteed outcome! 

Indeed, with the recently deceased friend, this was something he was very much doing in the months preceding his death. 

(4) Keep up with your spiritual life

The main avenue for spiritual maintenance is of course the five daily prayers as observed by Muslims. This activity is the main vehicle by which we connect to Allah. Avoid the prohibited actions as articulated in the Islamic sources, and keep with other practices such as reciting "None deserves worship except Allah" (Laa elaaha ill Allah) before sleeping. After all, if we do indeed pass away in sleep, having our last words be the words of testimony of faith is actually a blessing. 

(5) Goodly company

Death is guaranteed, and as believers we believe in the power, existence and authority of God. Thus, while here, we should have in our circle those who help in the development of our souls, our character and morals. This is particularly important in the romantic realm. 

This article concludes with a prayer that Allah grant our friend (whose name I will omit), the Shaikh, paradise, forgiveness for any faults, Divine Mercy and provision. Indeed, we pray this same wish reaches all believers, men and women, old and young, who depart from this world. Ameen. 

Guarding the soul: practical guidance from Islamic sources

 Introduction

Ours is a fast- paced world, perhaps the fastest in the history of mankind, evident not only in the relatively quick technological developments, but also in the social, political, economic and entertainment realms. It is widely acknowledged that physical goods are now built with a very limited lifespan, forcing customers to replace them on a semi-regular basis. Mobile phones, entertainment technology, and the like are obvious examples. This also has bearing on subjects such as spiritual development, relationships and statecraft. Thus, everything and everyone is now deemed replaceable if (and when) the winds of popularity change (be it organically or otherwise), presenting a level of instability that would not be imagined in times past.

It is in this backdrop that we have decided to have a look at the soul, the core of a human being, a nonphysical item that is (almost) universally acknowledged to exist even after death, that which faces some level of Divine scrutiny, an item that has been ignored, neglected, even abused. The purpose of this article is to generate thought, positive development, and the presentation of this rather complex subject in a succinct fashion. In the end, success in achieving the above-mentioned goals comes from Allah. Wa Billaahit Tawfeeq.

Soul is like a sponge

At the outset, it seems necessary to explain that we tend to use the term "soul" as synonymous with other terms such as "the self" "spirit" "mind/mental foundation" " and even "psychological foundation". (ft.1) All recognize the importance of delivering positive reinforcement, discipline, love and attention to children, and similarly understand that the experience of childhood has profound impact on the same individuals as adults. 

Thus, it is true that the soul is like a sponge, yet its arrival in our world is totally pure, without blemish or sin. Thus, Islam disagrees with the Christian notion of original sin, and further refutes the idea that the original sin would have to be dealt with through the blood atonement of Jesus (depicted as son of God, but also God himself in mainstream Christianity). Yet, over time, the soul will absorb both good and bad, beautiful and ugly, largely as a result of outside influences. 

The Qur'an says that the most successful has been the one who has been keen on purifying it, keeping it clean (Q 91:9, 87:14). Similarly, it also asserts that the biggest lost is experienced by the one who damages the soul by corrupting it (Q 91:10).

What corrupts the soul?

The world religions tend to have similar ethical considerations (i.e. murder, theft, etc.) and thus see the violation of its commandments as not only actions bringing spiritual harm, but worldly damage as well. Today's world has made these things a bit murky, in that both capitalism and individualism (worldviews that are actually cousins) have had an impact on modern religious perceptions. Thus, religion itself is widely seen as a personal journey, confined to rituals and a set of theological assumptions. 

The other side of this coin is that (wrong-headed) religion itself can be manipulated through technicalities, its rules abused, leading to ridicule and outright rejection of religion. These points, the manipulation and misuse of religion, can actually corrupt the soul.

This is partly the reason behind Almighty Allah sending forth messengers, prophets and scriptures. The New Testament presents Jesus (peace be upon him) as overturning the tables of the moneychangers in the temple, and of course the Prophet Muhammad (peace be upon him) himself removed the idols that were present at the Ka'bah, itself a sanctuary built for the worship of God by the Prophet Abraham.

Thus, among the other items in the modern world which corrupt the soul, as seen by this writer, include

(1) Narrow-mindedness: A thinking of "I am always right and cannot be wrong or ever change". A stubbornness that leads to long-term harm to self-interest. This particularly happens in family conflict (itself possibly on petty grounds). 

(2) Addictions: Intoxicants such as drugs, alcohol and the like. The Qur'an has placed gambling and even occult practices in the same realm (Wal Ansaabu wal azlaam see Q 5:90) of discussion. 

(3) Harmful entertainment: At no other time in history has entertainment been so readily available. Television programs, music, even the messages of influencers of social media and politicians themselves generate conflict, misinformation, the breakdown of family units, gender wars, can lead to harm, if not outright corruption, of the soul. This includes the so-called hookup culture and low commitment relationships. The consumption of pornography is also grouped within this heading. 

(4) Idolatry: Recognized in Islam as the one sin that-if maintained till death- has the likelihood of never being forgiven, we have placed it as number 4 on this list rather than number 1, because we tend to have a limited way of thinking of it. Shirk is not simply bowing to a statue or photo.! Rather, it can be manifested in arrogance (worship of self), racism (worship of color or clan), partisanship as well as the holding unto negative thoughts and emotions, making (false) victimization one's primary identity. This is a sort of worship (of other than God) which is harder to recognize and combat, nonetheless it is still a problem that needs to be seen and dealt with via the authentic spiritual resources. 

(5) Bad influences: The Prophet Muhammad- Sall Allahu 'alayhi wa sallam- is reported to have said " The man is upon the deen of his close friend (khalilihi), so each of you should look carefully (falyandhoor)  regarding who becomes his close friend" (At Tirmidhee). Having close friends who don't share your spiritual interests can be very damaging. In the name of friendship, questionable or outright haraam actions take place, one is influenced in the wrong direction. In an American context in particular, a phenomenon exits in which men and women in their 50's have the mentality and actions of teenagers! 

What saves the soul?

(1) Tauheed: Recognizing that God alone deserves to be worshiped. This is more than abandoning the gods of Greek or Hindu mythology. This means making Allah as primary focus in the spiritual and mental realm. In a practical sense, this entails giving priority to the priorities in the Qur'an. Notice that Tauheed is connected to justice and the acquisition of knowledge, and shirk is connected to injustice (Q 3:19, 31:30 etc.).

(2) Spiritual practices: This has to be done on a regular basis to be affective, just as bathing. The Muslim practice is five daily prayers, but there are also supplementary actions such as dhikr (which can be done at any time, in which God's name or a Divine attribute is verbalized- loudly or softly), du'aa (asking God directly), and the recognition of God in everyday activities by terms such as Inshaa Allah (God-willing), Alhamdulillaah (praise belongs to God), Maa-Shaa-Allah (this was Allah's will) and so forth. In a broad sense, we can place the five pillars under this category, three of them are spiritual practices in nature. 

(3) Actions of regular charity: As with number 2 above, zakaat is a pillar of the Islamic religion, and in the Qur'an prayer and the regular charity (zakaat) are almost always placed together. Engaging in charity, at whatever level possible, does tremendous work in delivering salvation to the soul, and it generates good feelings in the person who does it. Q 74:44 mentions that refusal to engage in charity (in this case, feeding the poor) is listed as a reason to be placed in Hell. Refusal of engaging in charity is the symbol of ultimate selfishness, a lack of care that is devastating for spiritual development. 

(4) Goodly company: In all contexts (including romantic) this is needed to attain spiritual progress. This is not only supported by texts (of the Qur'an and hadeeth) but also by real life experiences. Indeed, every culture has recognition of this at some level. Some faiths (such as early Christianity and aspects of Buddhism) seem to hold the view that spiritual growth is attained on a personal level and that other people's presence is a distraction from that goal. Islam teaches that the opposite is the case. The Prophet is reported to have said that marriage is half of one's faith, and another hadeeth asserts that praying in congregation (jamaa'ah) is twenty-seven times greater in reward than offering the same prayer in a solitary fashion. 

(5) Dropping unnecessary grudges: Negative feelings and memories can hold a person back and as seen earlier, can be a sort of idolatry! The Qur'an teaches that spiritual awareness (here a reference to taqwaa) is connected to humans dealing with one another, even to the point that it can supersede rituals (Q 4:1). While some grievances are rightly held and cannot be easily dismissed, it is often the case nowadays that a person will hold a grudge over a minor situation, to the extent that even when said issue is addressed, the 'aggrieved' party will continue to harbor ill-will, ultimately bringing harm to themselves. Islam teaches that God is Intense in delivering forgiveness and mercy (Al-Ghafoor Ar-Raheem), if we want that from God, should we not use it for ourselves? The Qur'an asserts that believers have certain characteristics, let us have a read: " And what is with Allah is better and more lasting for those who have believed and have trust in their Lord, those who abstain from sin, great and small, as well as immorality, and when angered, forgive (wa idhaa maa ghadiboo, hum yaghfiroon.)" (Q 42:36-38). The same Soorah goes on to say that those who engages in pardoning and reconciliation ('faman 'afaa wa as-laha) receive rewards from God"(Q 42:40) (ft.2).

While the above is brief, it provides a foundation for salvation, happiness in this life and the life to come. There are of course more details given in the Islamic texts, but this should be sufficient to begin the process of introspection, thought and discussion where needed. 

Footnotes

(1) There are a number of terms used within Islamic texts and amongst Muslims generally that carry slightly different meanings, such as nafs, rooh, (plural being arwaah), 'aql, 'ilmun nafs, etc. For the purpose of this article, all the slightly different concepts should be seen as being addressed here, in the sense of discussing the inner reality of man.

(2) The term 'afaa is related to the term 'afuww (coming from the same root), the latter having the connotation of 'erasing'. The latter term is in the du'aa traditionally made when seeking out the apex of the Ramadan experience known as Laylatul Qadr. If we are asking God to 'erase' our bad points or actions, would it not be expedient to do that as human beings with one another?  Q 42:37 uses the verb yaghfiroon for forgiveness being a quality of believers, this term has-at core, covering up, cutting off or being protected from bad consequences of an act. The term comes from the same root as a number of God's names in Islamic texts, such as Al-Ghaffar (The ever forgiving), Al-Ghafoor (the intense in delivering forgiveness). God is described in one text as "The forgiver of sins" Ghaafir adh-dhanb Q 40:2).  For more on Laylatul Qadr, see Shamsuddin Waheed: Las Vegas Metro Police Department presentation on Laylatul Qadr as well as Shamsuddin Waheed: Ramadan reflections: towards new beginnings