HEALING: UNIVERSAL PEACE FEDERATION PRESENTATION

 ( Note: the following is an edited version of my presentation and supplication at the United Peace Federation USA weekly session, on the theme of healing.)

The subject of healing is a topic that translates into different results, depending on the nature of the illness.

As a student of faith and the social sciences, I believe that the majority of the illnesses that we face are actually of the thinking type.

Therefore, our worldview must be correct and balanced, in order for healing to take place.

Prophet Muhammad as foundation for civilization revival

The Qur'an speaks of the necessity of correct & balanced worldview by pointing to Muhammad, the seal of the Prophets (peace be upon them), as a person who emerges amongst a people who had been unexposed to scriptural knowledge, yet that audience received, by Divine grace, those things. 

That foundation- scripture and wisdom (Q 62:2-4) became the foundation for a new civilization to emerge, leading to countless benefits, such as the great translation projects initiated by the Muslims, which revived the various Greek, Persian and Indian scientific and philosophical works previously lost or neglected. Translated into Arabic (starting in the   eight century ) , these works were subsequently the foundation for the European Renaissance. 

The foundation for right thinking can be summarized as faith, justice, and charity.

Also of interest is the Arabic word Imaan, translated as faith, is related to security and certainty. Faith is the best ground to stand upon both physically and mentally.

The prayer of Prophet Muhammad, peace be upon him, is relevant for our theme.

"O God, show us truth as truth, and give us the ability to follow it, and show us vanity as vanity, and give us the ability to abstain therefrom."

Lecture notes: Building Character in Islam

 

(Introduction: The following is an edited  version of a presentation recently given on the subject Character Building in Islam.)

Creation

The Qur'an uses the passive  verb Khuliqa ("He was created") in connection to humanity, in carrying certain seemingly negative built-in aspects, such as" anxiety/impatience" (Q  70:19),"haste" (Q 21:37) and twice as "weak" (Q 4:28, 30:54).

In Arabic grammar, the presence of a passive verb would also require that the one who carried out the verb (faa'il) goes unmentioned. The doer would be assumed, or simply be unknown. Q 30:54 does not fit the above pattern, but rather the past tense verb, with the doer mentioned ("God is the one who created you all with some weakness.").

Some words of interest for this subject which stem from the same root include Akhlaaq ("character" or "manners") and "Akhlaq" ("Most appropriate" "Most natural"). 

The four seemingly negative tendencies mentioned above, "created" in us by God, are items that all of us have to deal with, and it is our dealing with those things which actually benefits us, as individuals as well as a species. Our dealing with those characteristics builds us up, it is on the job training, to allow us to do our job as stewards on the earth better. 

There are general behavioral codes which are globally accepted, i.e. don't kill, don't steal, etc, but those are external manifestations, yet the above-mentioned Quranic verses are speaking to internal conditions.

Ramadan and Character building

The month of Ramadan is the perfect opportunity to faithful people to engage in character building. Some examples of this are summarized below:

* Anxiety/impatience (Haloo'a). Listening to Quranic recitation, reading the text during the fasting period, helps to sooth anxiety.

*Hastiness. The desire for immediate satisfaction, as opposed to delayed gratification, is addressed by the discipline building of fasting, of holding back from the satisfaction of hunger and needs during the daylight hours of the month. 

* Weakness, be it physical or mental, is addressed through exercise, diet, and conscientious behavior. We often emphasis the Quranic prohibitions of gambling and alcohol. Those items are clearly forbidden in Islam, and is agreed upon in the Muslim community. There are other addictions which are worth asking about, such as tobacco, sugar, pornography, salt, and food addictions. Indeed, there are even those of us who are unable to function without a mobile phone!

Obviously the Qur'an and Sunnah don't directly speak on those items, the benefit vs.harms aspects are widely discussed, and on the above items Muslims reach different conclusions. 

We are not, for the purpose of this presentation, addressing their legal status in Islam, we are only saying that the Ramadan experience forces us to evaluate those items in our lives, to examine questions such as figuring out what is positive for us, and what is toxic for us, in light of Divine guidance.

The Prophet Muhammad (peace be upon him) is reported to have said that he has come to perfect morals. He does this by teaching "Scripture and Wisdom" (Q 62:2), which, when integrated into the mind and hearts of believers, gives them the tools needed for the perfections of morals.

The Relationship between the Bible and The Qur'an (parts one and two)

 Peace and blessings to you all,

Below is a lecture on various aspects of the scriptures. Part one is the lecture, part two is the Q and A session.

Both videos have timestamps, and comments are welcome.

https://www.youtube.com/watch?v=Jnzt4ldANn0&t=66s

 

Part two 

Conception of Salaat 'alan Nabi in light of the Qur'an and Sunnah

 Introduction

 

 One of the practices universally observed in Muslim culture is- when referencing Prophet Muhammad, to recite statements such as Sall Allahu 'alayhi wa sallam after his name. Similarly, neglect of reciting this term can be viewed as disrespectful by some observers. The practice is called by various names worldwide, such as Salaat 'alan Nabi, Durood Sharif, salaat wa salaam,  and even salawaat.

Several questions emerge as a result of this practice, among them being : (1) Does the religion require this to be recited frequently, or simply on occasion?  ( 2) Does this practice elevate Prophet Muhammad to an object of worship ? (3) Is there a distinction being created for him-in contradistinction to the other Prophets? 

While this article does not seek to answer those questions, it does seek-by analysis of the Islamic texts, to provide an understanding of the foundations behind the practice, and take away a deeper cognition of the texts themselves.

Salaat 'Alan Nabi in the Qur'an

 A solitary Quranic text forms the strongest evidence for the practice. The verse itself is often recited as a prelude to Salaat 'alan nabi itself, as well as Mawlid events, poems, and supplications. The text reads

اِنَّ اللّٰہَ وَ مَلٰٓئِکَتَہٗ یُصَلُّوۡنَ عَلَی النَّبِیِّ ؕ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا صَلُّوۡا عَلَیۡہِ وَ سَلِّمُوۡا تَسۡلِیۡمًا

"Indeed, Allah and His angels Yusalloona upon the Prophet. People of faith, do salaah on him, and give obedient submission" (Q 33:56)

The verb yusallona is typically translated as "send blessings". However, contextual understanding is very important. This Soorah, Al Ahzab - as a whole- discusses issues related to conflict, as well as domestic  issues, and inspirational material. When read in context, especially in considering the term "Indeed Allah and His angels", it becomes apparent that Yusalloona means that God, through the agency of his angels, give the Prophet what he needs for success, and that the believers are told to do the same thing, i.e. to give their support, be it morally, physically, financially, to the Prophet, in order that the cause he is standing upon is successful.

It is worth noting here that the same Soorah has the same sentiment, with the same wording, as applied to believers. "It is He (God) who  is conveying upon you the meeting of your needs (yusalli 'alaikum), and the angels (are involved in this process), in order to remove you from darkness to light, and God is merciful to people of faith." ( Q 33:43).

 ہُوَ الَّذِیۡ یُصَلِّیۡ عَلَیۡکُمۡ وَ مَلٰٓئِکَتُہٗ لِیُخۡرِجَکُمۡ مِّنَ الظُّلُمٰتِ اِلَی النُّوۡرِ ؕ وَ کَانَ بِالۡمُؤۡمِنِیۡنَ رَحِیۡمًا

 

Salaat 'alan Nabi in the hadeeth literature

There are a number of reports in the hadeeth literature that place emphasis on reciting salaat 'alaa Nabi, one of them saying that for every time it is done, Allah will send ten blessings on that person. (saheeh Muslim, Sunan Abu Dawud). These reports have varying degrees of authenticity, but nonetheless has always been acted upon, in particular in the final sitting posture in prayers.

The general wording is as follows:

(1) "O Allah, send upon (salli 'ala) Muhammad the necessities, and upon the followers of Muhammad, as you did upon Abraham, and the followers of Abraham, Indeed, You are praiseworthy, glorious."

(2) "O Allah, give blessings upon (Baarik 'ala) Muhammad, and upon the followers of Muhammad as you did give blessings to Abraham and the followers of Abraham, Indeed, You are praiseworthy, glorious." 

 

What is interesting is that in the hadeeth literature, we find that the Prophet himself, upon whom be peace, used the same phraseology in connection to other people:

 

" 'Abdullah b. Abi Awfaa related that whenever a people would bring their charity (sadaqatihim) to the Prophet, he would say "O Allah, send upon the people of so and so their necessities (Allahumma salli 'ala Aal Fulaan)." 

The same report says the Prophet would make the same invocation- the one traditionally made by Muslims on his behalf- for the behalf of specific individuals when they gave their charities (Saheeh Al Bukhari and Muslim )

 

Do Muslims worship   the Prophet?

Some critics assert that the practice of Salaat 'alan Nabi constitutes worship of the Prophet. They further assert this because the term Sall Allahu 'alayhi wa sallam has been translated by some as "prayers and peace be upon him".

 

The term Salaat is used for prayer, as in the prayers Muslims do on a daily basis. However, I hope it has been seen that the term, as thousands of other terms in every language, do not always the same meaning every time. One laughable critic has claimed that Islam teaches that "God prays to Muhammad", citing the expression Sall Allahu 'alayhi wa sallam as evidence. 

 

Other important points

(1) The Muslims generally have agreement of the necessity of doing Salaat 'alan nabi inside the prayers, in the final sitting position. The first part, in Arabic Allahumma Salli 'ala Muhammadin wa 'alaa  aali Muhammad.. is viewed as necessary, whereas the second part, wherein Baaraka is mentioned, is deemed as, at best, a Sunnah. 

(2) There is an important distinction between the two parts of the supplication given in the "Salaat 'alan Nabi in the hadeeth literature" section above. The first part shows us a prayer for the necessities, the tools for success, be met, and that the Qur'an and hadeeth both use it in that sense, whereas the second one is for extras, for those things that, while unneeded for survival, enhances one's life and general happiness.

(3) There are narrations, including above, which speak of both aspects being extended not only to the Prophet, but to his followers (Aal Muhammad). This shows that even in worship, one has positive desires for others, as well as that we seek Divine help for the cause that the Prophet represented. After all, the Prophet is dead, and receives his rewards from his Lord, Allah Almighty. So "Muhammad" inside the sitting posture of prayer represents advocating or praying for the cause the Prophet stood for!

(4) The Shiites apply the term Aal Muhammad to the Prophet's family. This is a different understanding of a linguistic point, which should not be a point in polemics. 

Conclusion

There are many concepts in religion which take on a cultural dimension, and while this is not a problem, it is good to examine, with as much open-mindedness as possible, the sources of these concepts, to see the original intent behind them.

Salaat 'alan Nabi is clearly used in the Qur'an as an exhortation to physically, morally, and financially, to the believers, to assist the Prophet, to support him in his cause.

We believe the Prophet did also ask for a verbal supplication be made for him in prayers. However, the hadeeth literature is clear that he would do the same supplication, in the same wordings (Qaala: Allahumma salli 'ala 'alayh.) for people who would come to him.

We certainly are not advocating changing the practice of reciting Sall Allahu 'alayhi wa sallam (or expressions of a similar import) after the Prophet's name, we are simply stating, in light of the Qur'an and Hadeeth literature, that the Quranic verse which serves as the primary textual support for this- that verse (Q 33:56) has a deeper message than usually imagined.

 

Relationships from an Islamic perspective

 This very important topic is smothered in cultural and personal assumptions, thus, below, you will find two recent lectures on this issue. For full context, they should be watched in order.

Taqwaa and Relationships: Salaat Al Jumu'ah Khutbah.

Note: Khutbah (sermon) begins at 2:50.

Click here

 

Healthy Relationships in light of the Qur'an and Sunnah

 Click here

Note: presentation begins at 2:53

The Impact of Islam in Las Vegas: Submission in Sin City

For most, Las Vegas would seem to be the last place one would expect to find any religious interests, let alone the religion of Islam. This is where The Strip is famously located, as well as casinos. The Nightlife, with all its trappings, is what most think of when they hear about this city.

Yet, Islam is here! Muslims of all persuasions are present here. Although relatively small (an estimated 15,000 according to a local Imam), the Islamic religion is having an impact. While I cannot speak for other religious groups, or even other Muslim organizations locally, I can say with certainty that Islam is changing lives here, and for the better. This is a statement beyond affirmation of religious truths, but based on personal involvement and interactions, in the course of my duties at the mosque.

A summary of what attracts people to Islam in Las Vegas 

[1] Religious foundational clarity: The concept of Tauheed ( Recognizing that God is one and alone in deserving worship), devoid of confusing ideas present in other religious expressions.

(2) Discipline: I have heard this from a great many people here. The structure involved in daily prayers, fasting in the month of Ramadan, as well as the drive to beat the monsters of drug and gambling addictions. 

(3) Unique experiences: Some have had miraculous experiences, such as dreams and visions, which has led them to accept Islam. 

(4) Positive interactions with Muslims.

What does Masjid Ibrahim do to support this development?

We have made support to new Muslims, and the wider community in general, top priority. Some of our activities are listed below

(1) Friday prayer services.

(2) Weekly lessons from the Prophetic Hadeeth/Seerah.

(3) Islam 101, which focuses on the details of faith and practice.

(4) Sunday school for children.

(5) Spiritual rectification (Tazkiyatun Nafs) sessions.

(6) Monthly food distribution to the homeless.

(7) Personal and couples counseling.

(8) Communal and political involvement.

(9) Interfaith activities. 

A press article on the impact of the mosque is found at this link. Click here

How can you support Masjid Ibrahim?

Monthly pledges are best. Donations to the mosque are tax deductible, and certainly will be put to good use. We suggest a minimum monthly pledge of $100.  If sixty five people committed themselves to this amount, to be paid in a timely fashion, that would be sufficient for our needs.

Donations can be made at our secure website click here as well as onsite at our Kiosk and donation boxes. Checks and money orders can be made out to the following address

Masjid Ibrahim

3788 North Jones Blvd.

Las Vegas, Nevada 89108

702-395-7013.

Above you will find some images of mosque activities. Please note that some of the photos predate the COVID-19 restrictions, and that Masjid Ibrahim strictly enforces the Health guidelines, such as social distancing and mask-wearing.

Lessons from Sacred History: Some reflections on Soorah An Noor

 Introduction

 

Islam portrays itself as a faith that is not only for the benefit of all humanity, but as a logical, practical and healthy way of life. The more life experiences emerge, the more this portrayal is found to be true. 

 

Ultimately, what Islam seeks for its adherents is a foundation for moral and spiritual development,  tools to accomplish this. This is a life-long process for most of us, and it is our belief that this is precisely why the Qur'an contains stories, be it in detailed or truncated form. One chapter which illustrates this is is the twenty-forth Soorah, called simply An Noor or "The Light". 

 

Positive conjecture is the healthy, default position to be held by people of faith 

 The Soorah makes allusions to a particular incident in the time of revelation. In brief, the Prophet Muhammad (Sall Allahu 'alayhi wa sallam) and a number of others went on an expedition. Among the party was his wife 'Aa'ishaa. There was a point when the Muslim party had left, accidentally leaving her behind. She was discovered by a man (Safwan), the latter, with respect and intelligence, places her on his camel, walks it back to Madinah.

This caused gossip to emerge, a scandal, voiced in whispers, alleging an affair between the wife of the Prophet (referred to traditionally as "Mother of the believers") and Safwan. This Soorah speaks on this in the following words:

لَوۡ لَاۤ اِذۡ سَمِعۡتُمُوۡہُ ظَنَّ الۡمُؤۡمِنُوۡنَ وَ الۡمُؤۡمِنٰتُ بِاَنۡفُسِہِمۡ خَیۡرًا ۙ وَّ قَالُوۡا ہٰذَاۤ اِفۡکٌ مُّبِیۡنٌ

"Why didn't the people of  Imaan (faith), men and women (alike), when they heard it, not have a good thought of their own selves, and assert; "this is clearly false." (Q 24:12).

One of the principles we should learn from this is a principal called Husnudh dhann, or positive conjecture. Essentially, it means to assume the best before assuming the worst. When positive thinking is not present, it is an unstable foundation. Negative assumptions (soo'adh-dhann) as default is a dangerous foundation for a community as well as a family. 

Sooratun Noor has interwoven much spirituality in the discussion about an accusation of that nature, as well as laws and social etiquette.  It goes on to say:

یَعِظُکُمُ اللّٰہُ اَنۡ تَعُوۡدُوۡا لِمِثۡلِہٖۤ اَبَدًا اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ

 وَ یُبَیِّنُ اللّٰہُ لَکُمُ الۡاٰیٰتِ ؕ وَ اللّٰہُ عَلِیۡمٌ حَکِیۡمٌ

" Allah gives you admonition never to return to this (type of scandalizing), if you have faith, and Allah makes clear for you the signs, Allah is the One who knows, the wise." ( Q 24:17-18)

Prejudice as a reason behind negative assumptions

Muhammad Husayn Haykal's book The Life of Muhammad (    1995, Indianapolis, pp.334-335)              has pointed out two basic reasons behind the spread of the rumor regarding the Prophet's wife and Safwan. The first involves internal family dynamics, whereas the second was political.  Haykal points out the details, in which old tribal conflicts were once again agitated as a result of this, some taking on a sort of cause in order to solve old rivalries. 

The Qur'an focuses upon the political motivations wherein it states " Indeed, those who spread about the lie, are a powerful element ('Usbah) from your midst." (Q 24:11).

اِنَّ الَّذِیۡنَ جَآءُوۡ بِالۡاِفۡکِ عُصۡبَۃٌ مِّنۡکُمۡ

Prejudice entered into the picture, and this is something we can learn from today! Prejudices ( to "prejudge") are not only based on skin color, ethnicity or language. Indeed, most countries have communities therein which has biases towards others in the same country, sharing the same items listed above. 

Prejudices can come in the same community. The Non-Hijabi sees the Hijabi as fanatical, the latter seeing the former as immoral, the clean shaven views the bearded man as a zealot, the bearded Muslim looks at his clean-shaven counterpart as lacking religious commitment. The Salafi judges the Shiite, etc. 

We are quick to judge those who have even the slightest difference, even in the same community, to make negative assumptions. 

We have to learn to judge on merits and evidence, and avoid jumping to conclusions based on our prejudices. Essentially, Islam asks us to remove prejudices. 

More benefits of the Soorah

The Soorah gives guidance on a  number of issues. 

(1) In terms of accusations of adultery, an entire legal process is placed. Four witnesses (vv.4-8)(ft.1) are required before even an accusation can be made in a legal setting. Otherwise, a person bringing that to the court without this evidence is deemed unreliable and actually to face punishment (v.4). 

(2) It gives us some guidance as to marriage.(vv.32-34)

(3) It gives us some social etiquette, dress code.(vv.27-32)

(4) It gives us the beautiful "Verse of light" (Q 24:35). (ft.2)

Perhaps this is why , when the incident is spoken of, Allah says "Do not think of it as evil for you, nay, it benefits you." (Q 24:11)

 لَا تَحۡسَبُوۡہُ شَرًّا لَّکُمۡ ؕ بَلۡ ہُوَ خَیۡرٌ لَّکُمۡ

May we learn from our sacred history. That is why it is there.

Footnotes

(1)  The scholars have added, based upon Prophetic narrations, that Zinaa (adultery) must be proven via four people witnessing penetration (and no other act). This is a nearly impossible condition. This is necessary to both protect the privacy of people as well as public morals. 

(2) Ayatun Noor has fascinated readers since the Quranic revelation. I have shared some reflections on it at the following link. http://shamsuddinwaheed.blogspot.com/2008/01/divine-illumination-examination-of-ayah.html