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.
(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
2 comments:
U don't follow sunnat in beard bro. Let it grow before trying to give advice.
To anonymous comment above, (1) "Sunnah" and Fard (obligation) are two different things. Your comment acknowledges the beard as sunnah (and thus, not Fard). (2) Perhaps you have never met me, but I do actually have a beard, as should be evident in the photos in this very article. Thus, I don't get the source of your dismay. I DO WEAR A BEARD.
We do see this as the practice of the prophets of God, we acknowledge this.
Post a Comment