Random thoughts on our era (with reference to the Islamic sources)

 A strange encounter

Those who know me, know that I am a contemplative and very private person. I am not in the habit of sharing information, especially of a sensitive or personal nature, online. Yet, a very small incident just occurred which was so disturbing that I could not resist to record my thoughts in this blog post. 

I was in a movie theatre, in the middle of the day (when theatres tend to have very limited attendees), in a back row. Randomly, a man comes, sits next to me, asks abrasive and rude questions such as "what are you doing, you aren't enjoying the movie?" seemingly criticizing me for looking at my phone. When I told him I am minding my own business (in as calm a fashion as possible), he says, "keep minding your own business" and walks off. It may be important at this stage to state that I was sitting alone, quiet, in no way bothering anyone. The aisle I was sitting was empty, minus the man (who was sitting about ten seats away from me), there would have been no glare from my phone. In other words, there was no excuse or logical reasoning to have been approached in such a fashion. I took his behavior as threatening. 

Taken aback by it, I went to report the incident to security, and, as it turns out, there is no security, not one security guard. This was surprising because in a Las Vegas context, almost all the theatres are attached to Resort hotels/Casinos. The manager seemed sympathetic but out right told me there was nothing he could do. I simply returned to the theatre hall, finished the movie, and left.

In analyzing my behavior before and after, I could not see anything I did wrong or provocative. I am unsure if it was racially motivated, it certainly was not religiously motivated (I was not dressed in clothing associated with Islam).

It is a small incident admittedly, however, in concert with many other recent happenings left unmentioned on this blog post, it made me think about some of the observations of the Prophet Muhammad, the final Nabi of God, Sall Allahu 'alayhi wa sallam. 

The diminishing of knowledge, the abundance of ignorance

One of his profound statements is that in the age near the end of things, one of the things unique to that time is "knowledge will be diminished, yet ignorance will be abundant" (yaqillul 'ilmu, wa yaktharul jahl)(ft.1)

I take this hadeeth to mean that knowledge will not be respected, those who possess authentic understanding of (any) fields will be disrespected, disregarded and dismissed, in light of more flashy presentations. This is not just within religion, but in all fields. Suddenly, a google search or employing of an AI (Artificial Intelligence) program has more value than those who have taken years of academic training, with certificates and degrees from recognized places of learning. 

In a similar vein, "ignorance" is not simply lack of knowledge on a subject. Indeed, we are all ignorant of one thing or another. The "ignorance" (jahl) is really uncivilized thinking and behavior. It is driven mainly by unguarded and negative emotions, such as jealousy, arrogance, and even the disease of racism! In other words, there is no logic to their behavior!  The Prophet asserts that this is the sort of situation we see in the age of the end of things. His words should not be easily dismissed. 

It is very telling that Moses (Musa, 'alayhis salaam), the Prophet and liberator, prays to Allah "I seek refuge with Allah from being among the ignorant" (Q 2:67)

وَاِذۡ قَالَ مُوۡسٰی لِقَوۡمِہٖۤ اِنَّ اللّٰہَ یَاۡمُرُکُمۡ اَنۡ تَذۡبَحُوۡا بَقَرَۃً ؕ قَالُوۡۤا اَتَتَّخِذُنَا ہُزُوًا ؕ قَالَ اَعُوۡذُ بِاللّٰہِ اَنۡ اَکُوۡنَ مِنَ الۡجٰہِلِیۡنَ

Misdirected violence

The Messenger of Allah, upon whom be peace and blessings, has also remarked that even a murderer would not know why he is committing the murder, nor would the victim understand the reason. (ft.2)

This is a situation we see in American society in abundance! While slightly different criteria exist to measure violence, the GUN VIOlENCE ARCHIVE has recorded atleast 400 mass shootings in 2023 (ft.3).

I have had conversations, in the context of my work, with victims of these things. The random and seemingly senseless nature of it is what has the most impact on victims, and society at large. It happens so often that we don't even register it as a surprising or abnormal event. This is truly disturbing. It is not our intention to present any theories as to the ultimate causes of random violence in American society, but rather to show that the Prophet's statement indicates that senseless violence is one of the signs of a deteriorating society!

Destruction of family units

Those who are familiar with traditional Muslim literature will recognize that there is a false messianic figure prominently mentioned, known as Al Maseeh Ad Dajjal. While I have my own thoughts on the precise meaning of this expression, what is interesting is that the literature has made mention of "deceivers" (in the plural) and actually says it will be " lying dajjals, close to thirty" (dajjaloon kadhdhaboon qareebun min thalaatheen). (ft.4) 

This is indicative of the fact that in the times towards the end of things, there are a number of doors to misguidance, and what is interesting is that we have at least two narrations that indicate that women would form the bulk of the followers of the deceiver. One narration even state in rather blunt language that it would be the responsibility of the men to recover their women from the clutches of these deceivers. (ft.5) 

I believe the overall meaning of these narrations is that women will be more emotionally inclined to the overall message of the deceiver(s), a message which is-essentially- the opposite of the Divine message. This is perhaps also an indication that the role of men in society will be under attack, to the extent that men end up unable to guide families properly, and thus, leaving families to the "mercy" of the  deceiving, outright malignant  devils (be they from human or non-human origins), The deceivers preach a message of conflict between the sexes, extreme individualism and addictions to both natural and unnatural intoxicants, replacing the real and organic world created by God in exchange for the digital.

Another aspect of this is taking advice from unqualified parties, be it from internet sources or social acquaintances.  Unmarried folks giving destructive advice in relationships, generating more and more unnecessary conflict. The unqualified advisors are simply following a lifestyle that has been promoted by the great deceiver(s) through popular media, assuming that such a philosophy is what is supposed to be followed. 

Islam promotes a healthy culture.

Among the beautiful qualities of Islam is its ability to integrate itself organically within a culture. It does not ask us to give up our own cultures in exchange for another, but rather, simply to discard forbidden practices and ideas in exchange for better ones. Thus, a traveler will notice the abundance of cultural diversity within the Muslim world, all the while holding firm to the religious precepts. 

In a Western context, I believe that this has to take shape in several formats, including the necessity to maintain healthy family ties (if they are actually healthy in the first place)(ft.6), reconciliation between parties(ft.7) , communal living, modest lifestyles, and the promotion of things in the wider society such as morality, values, injecting such teachings into the mainstream political environment where possible, I do not advocate too much religious debates, as  it has a rather limited benefit. 

Conclusion

It is only with God's guidance that we are able to identify what is good and what is bad. This does not mean that all opinions reached by believers will be correct or agreed -upon, but if Allah's guidance serves as a base, we can navigate the stress of this life with relative safety. One may accurately point out the rather horrible things happening to our folks, such as in Gaza, in an attempt to refute the above point, but it is with Allah's guidance inside of the Qur'an that tells us that such things are limited, they won't last forever. Moreover, it is Islam which has provided the people of Gaza, as it does elsewhere, the strength to endure, a lesson applicable to us all, in whatever circumstances we find ourselves. 

Footnotes

(1) Saheeh Al Bukhari 81:23, and other sources, with slightly different wording.

(2) Saheeh Muslim 54:69.

(3) See United States tops 400 mass shootings in 2023 | CNN Politics

(4) For more details on the signs of judgement day, see Shamsuddin Waheed: Judgement Day: Lessons From The Qur'an And Sunnah

(5) Musnad Ahmad 5353.

(6) Toxic family situations are also addressed within Islam in ways which are surprising to most. Islam actually advocates taking steps for protection in such circumstances. A brief discussion can be found at our video "Ramadan Reflections day 13: Tosic family and friends" RAMADAN REFLECTIONS DAY 13 ( toxic family and friends) by Imam Shamsuddin Waheed (youtube.com)

(7) The Qur'an and Sunnah are both filled with texts advocating reconciliation between parties, be it in a political or social arenas. See Q 4:35, 4:128, 49:9-10. Indeed, we even have a hadeeth which states that the one who invents (yamnee) a good attribution to others, with an intention to reconcile parties, is not to be perceived as lying. (Saheeh Al Bukhari, 53:2: 2692). Also see the tradition narrated by Umm Kulthum found in Sunan Abu Dawud 4920, with a similar text in Saheeh Muslim 2605. 

A briefing on Satan

 It should be remembered that according to Islam, Satan (known as Shaytaan) is more of an enemy to mankind, rather than a rival of equal status to God. Islam teaches that Allah Subhaanahu wa ta'alaa is the most powerful, nothing is comparable or equal to Allah.

With that said, we should understand that Satan does have abilities! Satan has the ability to attack us through vices, addictions, and appealing to the most negative of emotions. Satan appeals to our fears and weaknesses in order to stunt our progress. Satan also conflicts centered around race and tribe. It is fair to say that Satan is (according to the Quranic presentation) the first racist ( Q 38:76)! Indeed, the Qur'an informs us that Satan likes to fuel conflicts (Q 28:15). There is great wisdom in being told by Allah himself that we are to seek Allah's protection from Satan even before reading the Qur'an itself, because we don't want Devilish influences to taint our understanding of the scripture( Q 16:98).

In a broad sense, Islam has given guidance which should help us to be protected from Satan. They include (but are not limited to) the following items:

(1) Regular prayer and contemplation on God (salaah and dhikr) (2:2, 29:45 et al) 

(2) Total abandonment of intoxicants (Q 5:90)

(3) Fixing problems between people, especially if they are decent and God-fearing. ( Q 12:97, 100).

(4) Having a humble attitude before Allah and indeed with people generally. (Q 17:37, 53)

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Las Vegas Metro Police Department presentation on Laylatul Qadr

 (Below is the transcript of a recent presentation given at the Iftar dinner hosted by local law enforcement. A video summary of the program can be found at Night of Power - 2024 (youtube.com)) 

LAS VEGAS METROPOLITIAN POLICE DEPARTMENT NIGHT OF POWER

 

 

Bismillaahir Rahmaaner Raheem, In the name of God, the Compassionate, The Merciful.  To the organizers, community leaders, guests and friends, many thanks for the invitation to address the topic of “night of power” this evening.

 

I will begin by pointing to the month of Ramadan itself as the time in which Quranic revelation was initiated to the Prophet Muhammad, peace be upon him. It is the text of the Quranic revelation itself which states that fasting should occur in that month, abstaining from food, drink and intimacy from dawn to sunset. Travelers, persons suffering from illnesses and the like are not obligated to do the fast. ( Q 2:183-185)

 

Abstaining from those items allows us for less distractions and more focus on God and on Divine matters. It is also conversely a time for stronger social bonding, via dinners and communal prayers at night. In a similar vein, the fasting experience makes us more sympathetic to the needs of the poor and hungry.

 

In the last ten nights of Ramadan, we have a tradition of intense spiritual desires and longing. There is an actual “search” for the experience of what is known as Laylatul Qadr, usually translated as “night of power”. Tradition has it that the “night of power” experience will more than likely be experienced in the 27^th night, or at some point within those last ten nights, with emphasis on the odd- numbered nights. People tend to stay up in the evenings, making more prayers and supplications to God.

 

I want to give you some clues as to the import and significance of this experience by referring to some of the Islamic textual sources. The Qur’an refers to Laylatul Qadr as “more useful than 1000 months”, (laylatul Qadri Khayrun min alfi shahr) ( Q 97:3) which is roughly 83 years. Thus, its actual impact can be not only felt in the lifetime of a person, but felt well  beyond that.

 

If we are taking “night of power” in the traditional “religious” sense, with its intense moments of worship and the like, we are acknowledging that the decisions made, the life-resolutions considered during that time, will not only be guided by God, but will lead to bigger and better things in life. After all, the entire month has been one of avoiding the distractions we normally engage in, allowing us for more clarity, focus and paying attention to the Divine.

 

Many people look for and actually experience “miracles” in the search for “night of power”. While not dismissing them, we don’t see those experiences as decisive nor necessarily the over-arching goal, as they can be subjective in any case.

 

 

But what if, during the fasting experience, the time of focus, a person decides to give up intoxicants? They become inspired to make their morals better, their character better? To be better husbands , wives, parents and neighbors? What if our leaders have their moral compasses adjusted properly during that time? The impact of such resolutions are felt by the people involved, and for generations to come.

 

Thus, we are giving an idea of why and how “night of power” is important to Muslims. The Qur’an says that angels and the spirit of inspiration emerges to provide the necessary tool set for success, for overcoming obstacles. This was felt with the Quranic revelation to the Prophet Muhammad, but can also be felt by those with sincerity who are seeking for their compasses to be working properly. (Q 97:4)

 

The Prophet Muhammad taught a particular supplication that is associated with seeking out the   night of power. It reads “Oh God, Surely, you are the forgiver, the generous one. You love to forgive, so do forgive us.” The original Arabic is actually a bit more telling. The word translated as “forgiver” {‘afuwwun) actually has the meaning of erasing or wiping out. In other words, we are to ask God for a new life, in which we are not tied down to the sins or the mistakes of the past.

 

Here’s a lesson: if we ask God for that, then we should do it ourselves. We should not have self-loathing that prevents life progress. God loves to grant second and third chances, so we should do it for ourselves as well. We should do it for others as well. That is the teaching.

 

The Prophet’s prayer identifies God as “generous” (karim) . We already expect that from God, so shouldn’t we be that way within our own selves, and with each other?  That is the teaching.

 

There is much more that can be said on this, but I think this is sufficient. Sufficient for human happiness and proper progress in this world. We hope that all of your goodly aspirations are achieved, that second and third chances for light emerges in our lives, that we are blessed with experiencing Divine repair and generosity. Thank you.

Ramadan reflections: towards new beginnings

 Truly benefitting from the experience

As is well known, the ninth month of the traditional Muslim calendar, known as Ramadan, is observed through fasting, with more emphasis on prayer, charity, scripture recitation and reflections. It is also widely seen in Muslim culture to be a time of great family and communal meals, gifts (towards the end of the month) and socialization, the specific details of which varying from place to place.

The scripture itself(Q 2:185) describes Ramadan as the month in which the Quranic revelation was initiated to the Prophet Muhammad, Sall Allahu 'alayhi wa sallam. This seems to provide us a clue that the period itself can be transformative(ft.1).

Indeed, the practice of scripture reading, extra prayers (often in which the entirety of the Qur'an is recited in roughly even portions on a nightly basis) and abstinence helps us in looking inward, in building up our spiritual health and character. 

God as the one who erases and displays generosity.

The last ten night of the blessed month has certain traditional practices, and while I don't intend to address all of them here (ft.2), one of those practices, which emerges from the Prophet himself, is that of a particular supplication (du'aa), to be made in particular when seeking out the Laylatul Qadr (ft.3).

The Arabic text (as well as a Melayu translation) is in the image below.

The usual English translation is "O Allah, Indeed, you are the forgiver, generous, you love to forgive, so do forgive us." However, there is a nuance missing in this rendering. The term 'Afuww in the text actually carries the meaning of eliminating or erasing. In other words, in this du'aa, we are asking God Almighty to make for us a new start, to wipe the slate clean and move forward in life. 

The text also has the term Karim (generous)(ft.4 & 5). I think this is very appropriate. The superlative form (i.e. Al Akram the most generous Q 96:3) was among the first words given to the Prophet (peace be upon him) in the initial revelation. 

We are eagerly waiting for Allah to display for us a wiping of clean slate and generosity in His dealings with us. That wish forms a deep part of the spiritual life. 

If that is the case with God, then shouldn't we, as human beings, have those same qualities insofar as our dealings with each other? The Prophet Muhammad certainly had those qualities, he is described as forgiving and generous by his companions. 

More importantly, should we not also have generosity with our own souls? Should we not engage in self-forgiveness, and not become slaves to the past?  Many of us, as human beings, become so entangled with past situations, much of which no longer have relevance, that we cannot move on. 

Life is more than a CV or a biography on LinkedIn. There are always good and bad points, successes and failures. The religion of Islam gives us, in both a ritualistic and a philosophical sense, numerous Oppurtunites not only to address the past, but to overcome the burdens of the past, to a road of stability and happiness, in this world and the next. 

Those opportunities are not only in the presence of God, because as believers, we already accept that Allah is the one who forgives, has mercy and understanding. Those opportunities are insofar as humans dealing with one another and, arguably most importantly, in how a person sees their own self. 

Self-worth should not be viewed insofar as a bank balance or in past failures. That is what Islam teaches us generally and should likewise be emphasized through the Ramadan experience.

May Allah accept all of our fasting, prayers and good actions, and may we gain from this month the beautiful aspects pointed to above. 

Footnotes

 (1) The same text goes on to describe the Qur'an as "guidance" (hudaan). This implies that guidance was (largely) absent before its introduction via the revelation, thus, giving another indication of its transformative mission. 

(2) For more on the traditional observations, see my lecture Religious manifestations of Laylatul Qadr

(3) In the following link, we have made the argument that there is more than simply spirituality sought after in Laylatul Qadr. Laylat Al Qadr, an alternative perspective

(4) There is some discussion among the muhaditheen regarding the presence of the term "Karimun" ("generous") in this text. In fact, some renderings omit this term all together. Nonetheless, it is my view that even if the term does not belong to the original hadeeth, it is still appropriate, after all, God is certainly generous, we are invoking him with that reality in mind. Moreover, du'aa is worship and invoking of God with very few (if any) rules, contrasting with the ritual of Salaah. 

(5) A related question is the possibility of making this du'aa outside of Ramadan. I don't see this as problematic, especially considering that du'aa has very few rules (as stated in footnote 4). Moreover, the operative term 'afuw (explained by us as erasing) appears in Quranic du'aa as well. See Q 2:286, the line wa'fu 'anna, waghfir lanaa war hamnaa "and erase for us, bestow forgiveness and mercy to us."

The Future of Islam in shifting times (an abstract and paper)

 I was recently invited to present a paper at the AMERICAN ACADEMY OF RELIGION  annual conference. The AAR is the largest society for the academic study of religion, with over 8,000 members. 

Below, you will find both the abstract and the paper that was presented at this event. The content and arguments are essentially the same, with small differences (which is the nature of such a presentation) between the two. 

From the Abstract:

 

                                           The future of Islam in shifting times.

 

Introduction

 

The followers of the Islamic religion (known as “Muslims”) are roughly 24% of the world’s population, occupying important areas of trade, finance and culture. Islam is predicted In a Pew Research Center report to become the largest religion in the world by 2070. Thus, by any measure, the topic of our discussion is very important.

 

Social values, political policies, technology and the like are in constant flux, particularly in a largely secular West, and as a consequence Muslims (like other communities) are facing challenges that have distinct characteristics from place to place, but all representing the same basic realities.

 

The Islamic intellectual tradition has a built-in mechanism of research and reflection known as Ijtihaad, utilized by scholars to determine the religious guidance in unclear matters, meant to deliver answers in shifting times.

 

 

Purpose

 

The goal of this proposed paper submission is to present analysis of the ways that Muslim scholars, intellectuals and religious functionaries have addressed these shifts, i.e. through the process of Ijtihaad.

 

     Method

The procedure for addressing “The future of Islam in shifting times” includes, but are not limited to, accessing scripture, historical precedents, and of course drawing upon my long experience as a religious functionary in the American Muslim community.

 

Conclusion

To show that the Islamic tradition has all the intellectual and spiritual tools available to create a dynamic and progressive foundation that not only withstands the winds of change, but shows us how to thrive in shifting times.  Moojam Momen explains:

“Overall, Islam has thus far neen more successful in resisting the destructive elements of modernity than Christianity.” (Momen, 1999).

 

References

Momen, Moojam (1999)  The Phenomenon of Religion: A Thematic Approach Oxford: Oneworld Publications.

Below is from the paper itself.

 The Future of Islam in shifting times

 

 

Differing definitions of Islam

 

It is important at the outset to have a clear definition of the terms in question, this is relevant for all topics, and especially so for a term such as “Islam”.  Are we talking about a particular faith, with doctrines, rituals and expression? Or are we talking about specific regional culture(s)? Indeed, adding to this confusion is the fact that pundits and academics alike have become accustomed to using languages such as “Islamists”, “folk Islam” even “Islamism”.

 

Certainly “Islam” exists as a religion, with beliefs, scripture, ethical teachings and spiritual practices, but it also forms the foundation of many societies and groups, impacting everything from food, entertainment, social interactions and political worldview.  Acknowledging this diversity, some have coined the term “Islams” (in the plural) (ft.1).

 

 

For a proper analysis of the future of “Islam” in shifting times, it is necessary to have clarity on which aspect(s) or particular subjects being subjected to scrutiny. For our purposes, we are addressing Islam as a religious and cultural force, a community holding onto united core principles and beliefs, while simultaneously possessing diverse approaches to theology, politics, and cultural realities, one which encompasses a majority In at least forty-nine nations and forms significant populations in all regions of the world, a growing population expected to be the largest religion globally by 2070!

 

 

As a religious force

 

While belief is said to be weakening in the West, particularly in the Judeo/Christian faiths (deemed “the western religions”), the same cannot be said of religious belief of Muslims amongst the traditional Muslims societies. (ft.2). Belief and practice among Muslims is very high, and has been often cited as the primary source of strength for Muslims under hardships, such as the recent Gaza conflict (ft.3).

 

This, coupled with high birth-rates and an increase of converts to the religion (ft.4), demonstrates that Islam will continue to have a great influence in world affairs, challenges notwithstanding.

 

 

As a cultural movement

 

Along with its theological constructs, Islam also is the foundation for cultural expression globally, and will undoubtedly provide alternatives to the current mainstream paradigm, even within Non-Muslim societies. One example (which we reluctantly place under a cultural example) is that of Somalian immigrants to the United States, wishing to adhere to the Islamic prohibitions against usury, have actually organized themselves economically –in order to obey the Islamic directives. (ft.5). In addition, is the emergence of the “burkini”,  a swimming outfit that (unlike the bikini) covers the entire body, keeping with the Islamic norms of modesty, especially for women.(ft.6)

 

What is noteworthy is that the two examples cited above are not theological in nature, rather they are examples of Islamic religious norms having an impact on the wider world, the benefit of which does not require a hyper religiosity, or even for those benefitting from it to be Muslims.

 

Islam has the ability to challenge mass assumptions and generate genuine contemplation, positive action and healthy change.

 

 

Revisiting of scriptures to address the complex modern world

 

While it is imagined that Islam is inherently inflexible, conservative in application, the reality is that within the foundations of the faith, there is a built-in process known as Ijtihaad, which allows qualified persons to engage the scriptures and traditions in order to have proper guidance in areas of ambiguity.

 

It is our view that the persons engaging in Ijtihaad not only be educated in the scriptures and traditions of Islam, but also in the social sciences, philosophy and other related fields. It is perfectly acceptable (within the parameters set forth in the Islamic tradition) to reach conclusions in social and legal affairs that differ from those of the past.

 

A beautiful explanation on this point has been provided by Khaled Abou El Fadl in his word Speaking in God’s Name as follows: “ God wishes human beings to search and seek for the Divine Will. Truth adheres to the search-the search itself is the ultimate truth. Consequently, correctness is measured according to the sincerity of the individual’s search.” (ft.7)

 

An example of employing the Ijtihaad process is found in the approaches to the consumption of tobacco products. Items such as cigarettes, cigars and other such products obviously do not find mention in Islamic scriptures, so, broadly speaking, Muslim scholars have made various arguments, asserting that those items are forbidden (haraam), while others have argued that, at worst, they are simply disliked items to consume (makrooh). This process of Ijtihaad reached different conclusions on this topic, both of which are considered respected views among Muslim scholarship.

 

 

Conclusion

 

Times are in a constant state of flux- life itself can be said to be regularly moving in change. Islamic principals are consistent and stable, they don’t necessarily shift, but the form of practice or emphasis can in fact be altered when needed. Thus, Islam has within it all the ingredients needed to deliver guidance to its followers and benefits for the wider world.  The Qur’an, Islam’s primary source, is largely general in its content, allowing for flexibility in its application and understanding.

 

 

Footnotes

 

(1)    Tariq Ramadan is against the term “Islams”. He writes “ However, the label is problematic religiously, and also in terms of what is subsumed by the notion of “Islamic civilization” itself.” Ramadan, T. (2012) Islam and the Arab Awakening Oxford: Oxford University press,  pg. 68.

 

(2)    See the following like by the Pew Research Center. https://www.pewresearch.org/religion/2012/08/09/the-worlds-muslims-unity-and-diversity-2-religious-commitment/

 

(3)    A brief article on how Islam has provided strength to the Palestinians during the recent Gaza war can be found https://5pillarsuk.com/2023/10/12/the-strength-of-the-palestinians-puts-muslims-in-the-west-to-shame/

 

(4)    An example of conversions to Islam can be found https://www.cbsnews.com/colorado/news/more-hispanics-converting-to-islam/

 

(5)    Somali-Americans have made some interesting efforts to avoid interest, for which see https://nextcity.org/urbanist-news/minneapolis-somali-american-community-can-soon-bypass-the-bank-to-buy-homes

 

(6)    On the Burkini, see https://fashionmagazine.com/style/trends/what-is-a-burkini/

 

(7)    Abou El Fadl, K. (2001) Speaking in God’s Name: Islamic law, Authority and Women. Oxford: Oneworld publications. (pg.33)

 

 

Importance reflections on worship: a focused vision

 Introduction

Among the struggles faced by many modern Muslims is keeping up with the rituals of Islam. This is a particularly important issue to discuss for Muslims in the Western Hemisphere and for those who have converted from a Protestant Christian background, a religious tradition that actually places a limited value to ritual.

It is our contention that the authentic Islamic activities are quite meaningful, and once understood, will serve as a balancing force for one's life and spiritual fulfillment. It is also our contention that part of the reasons behind the difficulties of the rites is that we end up focusing upon that which is, at best, traditional and optional (i/e. Sunnah/Nafl), to the point where the acts deemed obligatory get drowned out, the person becomes overwhelmed and either experiences a spiritual burnout or gives up totally. 

Thus, the purpose of this article is to bring our vision to a focus, centering upon key points, and making our rituals sources of peace and contentment. 

Aspects of Salaah

Qiyaam (standing position)

The daily prayers are initiated with intention (Niyyah), facing the Qiblah (the prayer direction, being the Ka'bah in Makkah), saying "Allahu Akbar" (God is the greatest) and the recitation which follows.

The obligatory text to recite is of course Soorah Al-Faatihah, the opening Quranic chapter. It is an appropriate text to invoke Allah subhaanahu wa ta'alaa on a regular basis. In it, we acknowledge God as being the Most Merciful, seeking Divine guidance and blessings on whatever state of affairs we are experiencing. (#1)

The first two rak'ahs (units) of any salaah have not only Soorah Al-Faatihah, but, in accordance with Prophetic tradition, some other Quranic passage as well. For beginners, we recommend any of the short texts, such as among the last three chapters of the Qur'an (Al-Ikhlaas, Al Falaq and An-Naas). For all, regardless of where we have started our Islamic journey, I highly recommend using Quranic texts that are meaningful and impactful to you. To accomplish that, one must have a deep connection to the Qur'an, read it often and memorize passages of particular import to you. That process of memorization can then be used inside of the salaah itself. We are also advocating that the meaning of the passages in question be understood by the person.(2)

Rukoo' and Sajdah (bowing and prostration)

The bowing and prostration are not only times when the expressions Subhaana Rab-be al 'Adheem and Subhaana Rab-be al A'laa (Glorified is my Lord the magnificent, Glorified is My Lord the Highest) respectively are recited, but these are also good times when one can invoke God for one's needs. That particular request need not be done in Arabic, and when praying alone, a person can spend as much time in those postures as desired. In particular, the sajdah (prostration) is a place where we are closest to God, at least according to the teachings of the Prophet Muhammad, upon whom be peace and blessings. 

Extended sitting posture (Jalsah)

The normative practice is that a 4–5-line text is recited in the first extended sitting position, a text known as the tashahhud, and that the final sitting posture has both tashahhud and a text invoking Allah to bestow support and blessings to the cause of the Prophet and the entire Muslim community, this text is known as the durood sharif.

In particular, we have noticed that this text is difficult for many to learn in a timely manner, especially the durood sharif (which has repeating lines in Arabic).  In light of this, and other factors given below, it is our recommendation that in these postures, that the core, central and obligatory factors be zoomed in upon, immediately learned and easily applied. 

The Muwatta of Imam Malik has at least five different versions of the tashahhud recorded, with minor and major wording variations. All of them as well as other versions, have therein the statement of faith acknowledging Allah alone deserves worship, and that Muhammad was the messenger of God. This is what should be zoomed in upon. (3)

Similarly, if we were to zoom in on the core meaning of the durood, captured in the Arabic words Allahumma sawlee 'ala Muhammadin wa 'aala aali Muhammad, asking God to bestow support on the Prophet (as a person and as a cause) and upon his followers (the entire Muslim community), it should make things easier. (4)

Dhikr

In a ritualistic sense, dhikr- remembrance of Allah- is conducted using one's finger joints or by use of beads (known as tasbih or misbahah), reciting (either in a low or loud voice) expressions of praise for God (such as Subhaan-Allah, Alhamdulillaah, Allahu Akbar), selections from the other titles of Allah given in the Qur'an (such as Ar-Rahman, Al-Malik, etc). This is often done after salaah, and it is recognized that it can be done at any time and place.

However, it is also true that the Qur'an uses the term in a much more profound sense. 

اِنَّ فِیۡ خَلۡقِ السَّمٰوٰتِ وَالۡاَرۡضِ وَاخۡتِلَافِ الَّیۡلِ وَالنَّہَارِ لَاٰیٰتٍ لِّاُولِی الۡاَلۡبَابِ

الَّذِیۡنَ یَذۡکُرُوۡنَ اللّٰہَ قِیٰمًا وَّقُعُوۡدًا وَّعَلٰی جُنُوۡبِہِمۡ وَیَتَفَکَّرُوۡنَ فِیۡ خَلۡقِ السَّمٰوٰتِ وَالۡاَرۡضِ ۚ رَبَّنَا مَا خَلَقۡتَ ہٰذَا بَاطِلًا ۚ سُبۡحٰنَکَ فَقِنَا عَذَابَ النَّارِ

"Indeed, in the creation of the heavens and the earth and the alternation of night and day are signs for people of discernment, those who remember Allah (yadhkoroona Allah) while standing, sitting, relaxing on their sides, in a state of contemplation regarding the heavens and earth (such people assert) "Our Lord, you have not created (all of) this in vain (baatilan), glorified is you, protect us from the penalty of the fire." ( Q 3:190-191)

Another text famously says, "and the remembrance of Allah (wa ladhikrullaah) is the greatest source (of inspiration and power)." ( Q 29:45). The context of this verse clearly puts dhikr as the salaah itself. 

These verses should be sufficient to demonstrate that dhikr is much bigger than a ritual, be it in a solitary or communal fashion. It can happen internally, without any rites per se, yet we freely admit that the rite of salaah as well as traditional dhikr can serve the function of generating awareness of God. 

Du'aa

The term du'aa has the meaning of calling and is used in the sense of "prayer" that most westerners would be familiar with. Indeed, du'aa is sometimes translated as "prayer". In a ritualistic sense, we often do du'aa immediately after the conclusion of the salaah. The Qur'an and hadeeth literature both contain du'aa texts, beautiful and profound content. While we do encourage using these texts in one's calling upon God, we also acknowledge that one can (and should) invoke God with one's own heart, in one's own words, with sincerity, and that such action is beyond legislation. In other words, there are no rules for making du'aa. Traditionally it is done with open hands, with the face being wiped, ending with "ameen", however du'aa, like dhikr, need not be a ritual either. Yet, we do not see any difficulty in maintaining this action in the normative rite. 

The  du'aa texts of the Qur'an and hadeeth also have a benefit of teaching us what to pray for, of helping us to zoom in on the priorities. Let us take into consideration some of these texts.

" Our Lord, bestow on us that which is pleasant in this world, and that which is pleasant in the hereafter, and protect us from the penalty of the fire." (Q 2:201).

رَبَّنَاۤ اٰتِنَا فِی الدُّنۡیَا حَسَنَۃً وَّفِی الۡاٰخِرَۃِ حَسَنَۃً وَّقِنَا عَذَابَ النَّارِ

This text clearly teaches people of faith to have balance, to seek comfort in this life, while not neglecting the life to come, an existence which is cultivated by virtues such as truth, patience, faith and acting on that faith (Q 103:1-3).

"Our Lord, bestow on us mates and offspring who will be a comfort to our eyes, and make us a leader for those with reverence." (Q 25:74) 

رَبَّنَا ہَبۡ لَنَا مِنۡ اَزۡوَاجِنَا وَذُرِّیّٰتِنَا قُرَّۃَ اَعۡیُنٍ وَّاجۡعَلۡنَا لِلۡمُتَّقِیۡنَ اِمَامًا

This du'aa teaches us the type of families we should seek, that we should cultivate, long term, our taqwaa.  This is also indicated in the normative tashahhud text, which reads, in part "Peace be upon us, and on the righteous servants of God." (As salaamu 'alaynaa wa 'alaa 'Ibaadelaahis saaleheen).

The scholars have posited a number of recommendations when it comes to du'aa, among them is that some expression of praise for God should be made, there be an expression of seeking peace for the Prophet Muhammad, that seeking things which God has forbidden in the Islamic texts is not proper, and that one should pray for others. In other words, we should not be selfish in our du'aa.  A beautiful report asserts that the Prophet himself (sall Allahu 'alayhi wa sallam) asserted that du'aa is the core of worship (Mukhkhul 'ibaadah), while another says it is-in fact- worship itself. (Ad-du'aa, huwal 'Ibaadah).(5)

Endnotes

(1) For more on Al-Faatihah, see Shamsuddin Waheed: Al-Faatihah: a re-examination (Halaqah notes)

(2) Regular reading of the Qur'an, even in translation, is very beneficial. While I have much of the text committed to memory (for which I am grateful), I only use specific Quranic content in prayers, texts on Divine mercy and the like. I suggest the same approach, use Quranic verses or chapters whose meanings are touching to your own heart.

(3) Some of the interesting variants include the expression "Peace be on the Prophet" (As salaamu 'alan nabiyy") rather than the usual "Peace be on you, Oh Prophet!" (As salaamu 'alayka ayyuhan nabiyyu..). I prefer the former, which is given in three of the reports contained in Imam Malik's Muwatta (hadeeth collection). The Shiites recite a similar tashahhud and durood, but in sequences largely unfamiliar to Sunnis, yet, in all of the variants we find the presence of the necessary elements, acknowledging God and His Messenger, praying for him and his followers.

(4) Other titles for the prayer for the Prophet and his followers include Salaat Ibrahimiyya, Salaat 'alan Nabi, and salaatwas-salaam, or simply "salawaat". I have not used those titles so as not to confuse the readers, as "salaah" is the term used for our daily worship. Durood Sharif is the title of the prayer for the Prophet in Urdu/ Farsi languages. For more on the origin and concept of invoking God for the messenger and his followers, see Shamsuddin Waheed: Conception of Salaat 'alan Nabi in light of the Qur'an and Sunnah.

(5) Both of these reports can be found in Bulugh Ul Maram, a hadeeth collection by the 14th century scholar Ibn Hajr Al-'Asqalanee.  The above mentioned Muwatta of Imam Malik is considered by many scholars, including Shaikh Akram Nadwi, as having a more authoritative status than even the saheehayn, being as it is essentially the first hadeeth compilation. Imam Malik Ibn Anas was born in 711CE and it is largely upon his ideas that the Maliki school of jurisprudence is based. Born in the Prophet's city, Madinah, today his school dominates as the legal authority in much of North and West Africa.