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

Contemplation of Divine power & Satanic weakness: a reexamination of Ayatul Kursiyy

 

Introduction

The Qur'an is a unique scripture for many reasons, one of them being is the multiplicity of diverse benefits and understanding. It is used as the primary source of theology (in Islam), its passages recited in prayers, its sentence structure held as THE standard insofar as Arabic grammar, its words (in its totality) memorized by millions of people, and a host of other utilities. Here, we focus on the famed Ayatul Kursiyy or the throne verse, which is one of the most popular, memorized and recited texts of the Qur'an.

Translation

"Allah: there is none deserving worship except Him. the Ever-Living, Self-supporting. He is not overtaken by either fatigue or sleep. To him belongs what is in the heavens and the Earth. Who can intercede with Him, except by His permission: He knows what is in front and behind them. None can encompass anything of his knowledge, except by His will. His throne ('Kursiyyuhu") extends (through) the heavens and the earth, He tires not in preserving them, and He is the highest, the magnificent." (Q 2:255)

Analysis of some concepts and vocabulary

Ayatul Kursiyy functions as one of the most important Quranic texts that provides an articulation of God-concept. The Ever-living (Al-Hayy), as a Divine attribute, refutes any notion of God being dead at any time(ft.1). "He is not overtaken by either fatigue nor sleep" (Laa Ta'khudhuhu sinatun wa laa nawm) places an outright denial of the Biblical language which asserts that God slept on the seventh day after creation. (ft.2).

While many take this text as evidence for shafaa'ah (intercession), a careful reading seems to suggest that shafaa'ah would not be needed, at least not in the manner popularly imagined(ft.3). The text reads: "Who can intercede (yashfa'u ) with him, except by his permission: He knows what is front and behind them."  Allah already knows the actions of humanity, as well as the genesis of those actions. Moreover, the Qur'an asserts elsewhere " Say: intercession (shafaa'ah) is in the domain of Allah entirely (jamee'an). To him belongs the kingdom of the heavens and the earth, then to Him you will return." (Q 39:44)

Regarding the throne (ft.4), it seems to us that we should not take this as God literally having a chair. This is metaphorical language, a fact recognized even by early exegetes. The notions that God is literally sitting in a chair does a disservice to the Quranic presentation of God, and ultimately places Allah Subhaanahu wa ta'alaa in human terms with human limitations. Ibn 'Abbas is reported to have said that the term "His throne" referred to Divine Knowledge, while others have asserted it refers to Divine power (Qudrat). While the attribution to Ibn 'Abbas (the cousin to the Prophet, one recognized by the early Muslims for his keen Quranic insight) is admittedly disputed (as is much of the attributions to him in both Sunni and Shiite tafseer literature), I find it convincing. Another level of evidence is that the Arabic word for "notebook" (Kurrasah) comes from the same field of original meaning as Kursiyy. What is a "notebook"? A container of written information. And what is a "throne"? A throne ultimately serves as a symbol of power and authority for those who hold it. The term "throne" is used in every language in both metaphorical and physical ways. In a similar way, we have to understand God's hand (yadullah) and God's face (Wajhullaah) in metaphorical ways, they are certainly used in the Qur'an in a figurative fashion. 

Message of Ayatul Kursiyy

In a broad sense, the text is speaking to us as a reminder of the omnipotence of God. Thus, it makes sense that it has taken a place within culture and liturgy. Most Muslim homes and mosques are decorated with this passage and is often recited as part of a litany of protection texts when initiating travel. As explained above, it has theological information utilized even within polemics. The Prophet Muhammad (Sall Allahu 'alayhi wa sallam) is reported to have said that if this text is recited after every salaah (prayer), that person would be granted paradise (ft.5)

As a protection from machinations of Satan: focusing on negative dreams

The Qur'an records a dialogue between Allah (The Creator) and Satan (known in this period as "Iblees" in the Quranic discourse), when the latter refused to obey the Divine order to "prostrate" before Adam (this was because of the arrogance of Iblees, seeing himself as superior lifeform). Satan actually promises to "sit and wait" and "assault" humans from every possible angle. (Q 7:15-17) 

While we have discussed dreams elsewhere (ft.6) as having the possibility of coming from God (or other influences), the possibility of malevolent forces or influences cannot be easily dismissed. After all, the above Quranic passage informs us that Satan launces attacks on us from every angle!  As such, we need to be reminded that the Prophet (upon whom be peace and blessings) has also suggested recitation of texts before sleeping, among them ayatul kursiyy. The recitation of these texts has proven to be affective in granting a restful sleep, devoid of many negative dreams/nightmares. 

The Satanic agenda is mainly the promotion of instability, immorality and disconnecting us from God (ft.7). This is why it is important to try our best to remember Allah and to follow the teachings of the religion of Islam as much as we can. We are to support each other in these regards as well, so it's necessary to associate with those who have the mindset of Imaan (faith). 

Conclusion

Ayatul Kursiyy accomplishes so much more than simply a decorative item. It helps us to remember Allah, and to remember that Satan has no authentic power over those who have faith. It is worth noting that some exegetes have asserted that ayatul kursiyy ( 2:255) cannot be fully understood or interpreted without reading verses 256 and 257. These verses assert that correct, mature attitudes prevail over muddled thinking, that God is more reliable than the false (even tyrannical) trends that dominate the discourse (taaghoot), and that God is the supporting friend of the believers, who delivers guidance from darkness into light. 

Thus, we have an appropriate set of guidelines meant to provide maximum protection and benefit, if only we heed those guidelines.

Footnotes

(1) Mainstream Christianity asserts Jesus is actually God, yet it also says he was killed via crucifixion as an atonement for humanity's sins and rose from the dead three days later. Such a doctrine contradicts what is said here, i.e. that God is Ever living and never dies. Thus, Islam rejects the Christian view. 

(2) Genesis 2:2-3 asserts that God rested after creating the world. While admittedly this has been interpreted by many in the Jewish tradition in metaphorical terms, nonetheless Islam, on the basis of ayatul kursiyy, rejects the idea of God resting in any sense. 

(3) Most Muslims believe in shafaa'ah in some form, summarized as follows: on judgement day, the Prophet Muhammad (as well as other prophets and righteous people) will be approached and asked to intervene on behalf of their followers for admittance to paradise. In many countries, a strong culture of shafaa'ah has manifested itself in visitations to graves of prophets and righteous people, Imams etc., seeking tawassul, istighaathah and even tabarruk (using the items of the deceased such as hair etc.) as a means to reach God.  It is our view that the Qur'an places God (and God only) in center-focus. Ayatul Kursiyy shows that God is already knowing the situation of His creation, thus, it seems that seeking out shafaa'ah (atleast in its popular form) is unnecessary. A type of shafaa'ah that is readily understood and acceptable by all hands is that of when we ask someone more pious than us to pray for us, for our health, etc. Praying in a mosque or "holy place" occurs because we believe that environment makes our prayers more likely to be accepted is similarly undisputable. 

(4) The term "Kursiyy" in everyday Arabic (as well as other languages such as Urdu and Farsi) is used for a "chair", but here has the significance of "throne". 

(5) An Nasaa-i 2:326. Quoted in Bulugh ul Maram  by Ibn Hajar Al 'Asqalaanee. 

(6) See Shamsuddin Waheed: Dealing with Dreams

(7) See Qur'an 24:21, 2:102, 2:268, 3:75, 4:119 and more .