"This is the third letter I have sent you" ( A reply to an anonymous Christian missionary)

 

Introduction

Over the years, in every Muslim community I have been active in, the mosque would receive phone calls, messages via various channels, and occasionally anonymous letters from Christian sources wanting to "save our souls". Sometimes, the letters will have packages that are actually useful for me as an individual with interests in religion (one example is a copy of the New Testament in Arabic), while other times will be deceptively packaged content (such as polemical literature disguised as Islamic literature, complete with Arabic or Quranic style font), and, more often than one may think, insulting messages on the answering machine. 

The image above arrived this morning. It is the 1st page of a three-page letter, filled with religious rhetoric and disparaging remarks. There was no return address or contact information for the writer. The postmark is from out of state, and I suspect the letter was sent to every mosque the writer could find.  It is not of a professional nature, the writer is clearly more emotionally-oriented than factual, nonetheless I have decided to make a reply here. It is unlikely the author of the letter will ever come across my reply, and of course the author did not intend myself specifically to be the recipient, however for the purpose of this composition, we will reply as if I was the intended person to receive the author's message. After all, I do work as a Muslim Imam, in a Muslim communal context, so it is reasonable to share a reply. The heading in bold print is from the letter. 

"This is the third letter I have sent you."

Thank you for taking the time to write to me.  I have seen similar letters to this one, but since you have never left your contact information, I cannot in fact verify if I have indeed received your messages. It may be prudent to actually engage your audience in a respectful fashion, in a professional manner. Think of it as marketing. You wish to sell me a product, to convince me to buy it. Leaving a letter on my door, without a return address, phone number, email or even a name, will ensure that I am never even given an opportunity to purchase the product you are selling.

"Islam is completely demonic. I have given you much more information than you need..you have been a slave to doctrines of demons as well as your congregation."

Interesting comment, but contrast that to the Qur'an. It is a book which actually tells its readers to supplicate God before its reading by the words "I seek refuge with God from Satan the rejected enemy." ( See Q16:98).

It is a faith that teaches regular prayer and Charity, discipline and sobriety, honest dealings in business and a generous nature.  This does not mean Muslims are angels, but it does mean that your description of our faith as being "completely demonic" is simply a false, hyperbolic statement not even closely related to reality.

"I have studied more than you...I have looked at it close enough and studied for and against..."

I understand that you don't know me that well, but in all honesty, I doubt you have studied Islam "more than me". What books have you read? What teachers have you engaged with? What degree have you attained? Have you been able to study the primary sources in the primary language ( Arabic)?  Please answer these questions, that way we can determine if you have in fact studied Islam more than I have. 

Just for your information, I have studied other religions, their doctrines and texts as well.  We will get into that later in this article. 

" I have gone much deeper in my search for truth than you have ever contemplated...you have never looked for truth or proof, or you would not be a Muslim. Islam is guilty and you are guilty by association."

I can say with honesty that I am a student of truth. I try my best to understand and present truths, even about other religions, philosophies, even political views. I don't intentionally misrepresent what others think, and I try to understand from the primary sources. To go further, those whom I have been blessed to encounter in my life, from Non-Muslim backgrounds, I can say that at least 85% of them are people highly educated in religious matters, some of whom having even been pastors, monks and other Christian clergy, who, upon their own study of Islam, became convinced of its veracity and subsequently its most dedicated and vocal defenders. 

Since your assertion is about "me", seemingly you hold the view that I have never really studied the Bible, for example, please see the images below, which has only one of the shelves in my home with Bibles, Bible commentaries and the like. Other places within my home have even more works on the Bible, Jewish and Christian theology, history, and so forth. I also have many Christian friends, some of whom are clergy, with whom I have engaged in deep discussions. In addition, I have engaged the polemics and often even the antagonistic missionaries, directly. Face to face. Not through anonymous letters or internet debates. In public and private, these interactions have taken place. Moreover, again referencing converts to Islam, in general they are people who have engaged religious texts and doctrines on a deeper level, and their research has led them to view Islam as the path of guidance that emanates from God. 

You assign "guilt " to me, followed by me being "guilty by association", but you don't make clear what I am guilty of. 

'"No one can win me to Islam"

I have never tried to win you to Islam, and I doubt any other Muslim has tried either. This is because that while we freely admit that Islam is a missionary religion, the fact is is that the majority of Muslims, even active, religious Muslims, are frankly too busy with our own issues, with no time and no interest to chase after you, seeking your conversion. Ultimately, guidance is God's job (Qur'an  6:71), not mine!

"The Quran says Jesus is not God in the flesh, that Jesus was a Prophet, Jesus never claimed to be a Prophet.." 

True, Islam teaches that God is alone and cannot be conceived in human terms. However, the Bible contains many passages using the term "prophet" to refer to Jesus, for whom (as a Muslim) we ask God to grant him peace. Matthew 21:11 (NIV) asserts that the people of Jerusalem referred to him as "Jesus the Prophet". Even the Arabic language N.T. that I own, provided by a missionary package to a mosque, uses the same term "haadhaa Yasoo'un Nabi" ("This is Jesus the Prophet"). Other places where this title is used include Luke 7:16,  John 6:14, Luke 4:24, as well as in the writings attributed to Paul. 

"Islam says Jesus was not crucified, but another took his place: ridiculous, childish tales. You have to be a moron to believe that."

Insulting us won't win us over. Yes, Qur'an (Q 4:171) says that Jesus was not crucified, but it does NOT claim another took his place. Some people think that, but that is not what the Qur'an says. For more information on this, I would kindly refer you to the following discussion, which took place between Christian YouTube personalities Brian Davilla, Evan Raugust and myself

Click here (Why trust the Qur'an)

In short, Islam teaches that all of us are responsible before God for our actions, no one can pay for our sins, let alone the "son of God" as portrayed in mainstream Christianity.

Conclusion

This reply is not meant to be polemical in nature, nor does it intend to be insulting. Despite our differences, we respect Christians and have no problems with them believing and practicing their faith as they see fit. The purpose of this reply is to generate food for thought, for all readers. We hope that will be accomplished. Unlike the author of the anonymous letter, we are very transparent and accessible. In fact, my image is below, just to show that we have no fear in these regards.  We welcome dialogue, be it in the comment section of this article or elsewhere. Our contact information is widely available. May God deliver guidance to us all. 

                                                                                               

The Deep Fake: navigating the oceans of the information age

 Tradition tells us of an incident in which a particular tribe  in Arabia, during the Prophet's lifetime, was reported to have engaged in rebellious activities and even had abandoned Islam. The Prophet  Muhammad, upon whom be peace, is said to have sent individuals there to investigate this claim, and, having heard the Adhaan (prayer call) emanating from their location, became satisfied  that the report of their rebellion was actually false. 

Throughout history, both ancient and contemporary, conflicts have been started or at least continued through the dissemination of reports, images and ideas that are without foundation. Perceptions are formed,  beliefs are entrenched, followed up by actions that are destructive at one level or another.  While the dangers of this are well known to politicians and indeed to students of political science, this also has implications on areas of faith! 

                                                                            

The Deep Fake

The term Deep Fake references photographic, video and other technological tools that can, over the course of time, trial and error, create images that are convincing. All indicators of the false nature of the image are carefully removed. Thus, the viewer believes the fake video is real.  In the religious realm, an example of A Deep Fake creation is that of the notion called The Islamic Dilemma. The notion, widely spread in times of late by Christian apologists online, asserts that the Qur'an states positive attributes regarding  the Bible, yet since the Bible and Qur'an have areas of contradiction, the Qur'an must be false, regardless or not  if the Bible is itself  truly the victim of incorrect attributions (ft.1).

This notion is easily refuted and has been explained  countless times now by many Muslim figures (ft.2), yet it continues to be used in polemics. It is my belief that even the majority of those who use this line of argument know that they are actually being dishonest, yet they will make these claims with the hope of stunting the growth of Islam. 

Religion is admittedly a sensitive subject, open to interpretation that can reflect genuine belief (as opposed to deliberate distortion of facts), however I find it very distasteful that people lie about religion. When speaking on religions other than my own, I strive to represent their views correctly (even if I am refuting those views) and have taken the time to study those claims. Thus, I won't really speak on religions about which I am ignorant. Unfortunately, there are others who won't adhere to that principle. 

Easy methods of navigating religious deep fakes

The most important method is by obtaining a physical copy of the primary scripture of that religion, preferably enhanced with a translation and commentary by recognized authorities of that faith. A physical book is emphasized because online versions can be subjected to more distortion. Physical texts also are superior in terms of actual cognitive understanding of what is being read. Interact with scholars or preachers  of that faith, those who would be able to answer your questions.  

Christian apologists these days have been advocating that Christians NOT read the English translations of the Qur'an, claiming that Muslim translators are deliberately attempting to make the Qur'an look nice. Rather, they encourage their folks  to read Qur'an translations as penned by themselves. I have read atleast two English translations of the Qur'an by Christian opponents and saw the outright false explanations and translations. 

Deep Fakes with political implications

In recent weeks, I have begun to pay closer attention to the rise of AI (Artificial intelligence), to produce videos and compositions using high-level English. It has been to the point that I have to repeatedly look at a video to determine if the depiction was real or actually generated by AI technology. 

In addition to AI generated content, authentic images and videos are distributed widely, but devoid of the context, generating a false image. Take for example the recent video of a reported wedding of Fatemah, daughter of Iranian government advisor Ali Shamkhani. Her wedding dress has more of a Western style, even a bit revealing. Her father is with her, arm-in-arm. This has been widely seen as hypocrisy, in light of the Iranian government presenting itself  as a defender of Islamic morality and dress code. 

Yet, the context is that other than himself and the groom, no other (strange) men were present. All the other attendees were women. The Islamic codes are sensible guidelines. In public there is a dress code, particularly when interacting with the opposite sex, but in private, with one's family, a woman is free to have more relaxed dress. Thus, an occasion in which her father and her husband are the only males present makes it perfectly acceptable to dress in such a fashion.(ft.3)

The political deep fakes are more difficult to detect because there are high stakes involved, usually state actors who wish to stir up dissent to achieve particular ends and will thus use governmental resources to make the picture more murky.   Books can also present false information, and, as we know, history itself  is usually written by the victors. 

Thus, navigating political deep fakes really means paying attention, having as much education and life experiences as possible. Travel outside one's comfort zones when possible. Talk with people. Get real life accounts. 

Let us be a people blessed with the abilities to navigate properly the era of deep fakes.

Footnotes

(1) The issue of the Quranic treatment of the Bible is addressed in our article A deep dive into false ideas regarding Islam: with a focus on the Abrahamic ties. Click here for the article

(2) We have briefly addressed the so called Islamic dilemma in the video "The Islamic dilemma: fact or fiction" Click here for videoi

(3) The entire controversy, seemingly started by Israeli media sources, shows how Muslims are depicted as rigid and unreasonable, unable to live normal lives. Islam has no problem with its followers having normal lives. We can be happy (and sad) just as others are. The assumption that is presented is that any who goes against rigid behavior is in fact disassociating themselves from Islamic values, yet the truth of the matter is that Islamic guidelines were NOT violated by the bridal dress when in a function in which her family (husband and father, the only men)  was present. It is actually ironic that Iran is displayed as rigid when in reality their dress codes are actually very relaxed. 

Balancing Religious Judgement

 Religion is often an integral part of one's identity, particularly cultural. While it certainly has its expressions of theological truth claims, it also undoubtedly gives a sense of security, familiarity and value to its adherents. Thus, weddings, funerals, and a host of other activities, even within an otherwise secular setting, occur within a religious framework.

Rodney Stark, a prolific writer and professor of the social sciences at Baylor University,  shares the following observation in his book DISCOVERING GOD: THE ORIGINS OF THE GREAT RELIGIONS AND THE EVOLUTION OF BELIEF 

Religion consists of explanations of existence (or ultimate meaning) based on supernatural assumptions and including statements about the nature of the supernatural, which may specify methods or procedures for exchanging with the supernatural.

(Pg 46, New York: Harper One 2007).

While Stark's assertion cannot be disputed wholly, the above quote does not take into consideration the impact of religion on the other areas such as those highlighted in the opening words of this article. Indeed, it is often the familiar background that we not only find comfort in, but also create the foundation by which we make our judgement. Another angle that cannot be ignored is that of emotion. 

The judging of a religious truth based on emotion or an inexplicable experience (itself an example of emotions at play)  is something that I have noticed in recent years, and the issue hit home when, during a recent interview with a Christian YouTube  channel, I was asked if I would change my religion (I.e. convert to Christianity) if Jesus was to come to me. This question has at its roots a miraculous  experience, a dream, a vision, an unusual experience that would be so strong   that it would supersede all of my reasoning abilities and just accept. Perhaps an even stronger word would be seduction, in which the person being the object of it throws all other considerations to the wind,  embracing the passion, excitement and feelings of the moment. 

An Islamic explanation  of miracles. emotions &  the ultimate judgement on the fundamentals of truth claims

The Qur'an undoubtedly speaks of events that can be seen as examples of miracles. Abraham (Ibrahim, 'alayhis salaam) is said to have been placed in a fire, only for Allah to make it "cool" and "a safety" (Q 21:68-70). Moses is given the ability to divide the Red Sea, allowing his followers to cross and thus avoid the enemy army in pursuit (Q 26:63-68), and Jesus himself is clearly depicted as having been born of the Virgin Mary ( Q 19:21. et.al). 

While the above-mentioned events can have different interpretations of them,  regardless of the actual meaning of these texts, these events are more or less relevant to the immediate audiences of their place and time. In other words, we were not physically present at these events, we know of them only through scripture! 

Scripture itself-while telling us of some events in the lives of the personalities it presents- has also told us that "miracles" and emotional events should not be the primary reason to judge the veracity of any claim. The Qur'an is critical of those who neither use reasoning nor their physical senses to make good judgement, they are classed as being "even more astray" than cattle ( Q 7:179).  Similarly, the Qur'an says such people are the worst in God's sight because they refuse to engage their intellect  ( 8:22). The Qur'an itself says repeatedly that it has been sent so "that perhaps you will use your intellect" (La'allakum Ta'qiloon 12:1, et.al).

In other words, miracles and emotional events should not form the basis of our conclusions. The Muslims are asked by missionaries of other faiths to look at these extraordinary  events  and actually abandon reason and logic. I have had numerous conversations with people who admit that Islam is rational, logical and reasonable, yet it is emotion that they call us towards. The irony in this is that for our Christian friends, a text in the New Testament has Jesus express strong criticism of the notion that miracles and the like deliver ultimate evidence of the veracity of religious claims

Many will say to me in that day Lord, Lord, have we not prophesied in thy name? And in thy name cast out devils? and in thy name name done many wonderful works? And then I will profess unto them, I never knew you; depart from me, ye that work iniquity." ( Matthew 7:22-23, KJV).

Islam, in its social manifestation and theological content, has logic, wisdom and benefit to those who are willing to embrace it. The Qur'an itself tells us that religion is specifically for God ( Q 39:3). Meaning, the primary focus is on understanding the reality of God and His guidance for the world.  Authentic Islam will never be useless for its adherents, it will always be a source of strength and stability. It is the summary of the teachings of all the Prophets, and a clarification on issues of confusion. 

Let us benefit from Islam, use our intellect, and not surrender to random emotions or trends. Indeed, one of its blessings is that it does not advocate giving up one's cultural or family identity. It embraces diversity as a healthy fixture to human life. 

Debate with Christian Apologist Avery (Godlogic)

 Below are videos of a recent debate we had with Avery, better known as "Godlogic, 

                                                       (The Bible and the Qur'an)

(Part 2, the person of Jesus)

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.

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 . 

Simple and easy study methods

 Introduction:

The necessity for learning is a universally accepted reality. Be it walking, talking, planting seeds, growing crops. grammar, mathematics and more, we are in a constant state of information increase, almost until the last moments of life itself.  

While it is true that there are innate abilities and interests that are unique to each individual, and that learning disabilities, social conditions, and mental health conditions can have an impact on educational goals, there are simple and easy ways to develop effective skills to retain, understand, and be successful in accomplishing such needs.

Below you will find some tips which I have utilized, which have benefited me greatly. The steps below have been divided into individual scenarios.

(1) In school (High school, university, or other)

In such an environment, classes are taken within certain time frames, with rules and methods often unique to the institution or the teacher(s). In a broad sense, it is important to have time disciplines, avoiding distractions (that are readily available today via mobile phones, internet etc), adequate sleep, income, diet, and even good peers. 

Some subjects we have to study are actually not interesting nor relevant to our goals, but if they are required courses (and unable to switch to more pertinent classes), they must be tackled. Lectures, reading, taking notes, asking questions from instructors, all are necessary steps. 

While families should take steps to make the above easier to accomplish, it is incumbent on the student to create the environment most conducive to their own circumstances. Going to the library or park to study. Have notebooks(ft.1) dedicated to particular subjects/classes. If the subject under study is linguistic or scientific, as much immersion as possible is necessary. Living in a country where the language is spoken, study of literature, music, and the like. Attaining assistance from those capable people is also necessary.

(2) Individual study

This may be classified under informal study, in which there are no outside pressures, such as tests, deadlines, and the like are present. This could also be applicable (particularly to the elderly) in learning how to navigate the technology of the modern era. 

A great deal of patience and discipline is required here, and depending on which subject, it can be relatively simple. A person can simply have instructions in a conspicuous spot that explains how to use the computer or to enroll in automatic bill pay. That could be sufficient.

However, for more complex topics, some more work would be required. Much of the advice from paragraph #1 above is applicable, but keep in mind that if no (physical) teacher is present, self-teaching a subject can result in internalizing incorrect information, because no one was there to give a correction, especially in language arts. 

It is for this reason that (depending on which area of study) a teacher is highly recommended, even in self-teaching. The teacher does not always have to be an actual academic, but rather sufficient enough to assist one's growth in the subject. That teacher does not need to think on behalf of the student. 

There are countless institutes in operation today on every subject imaginable, even outside of academia. The internet, and particularly in a post-COVID era, has seen the emergence of mass online learning, via ZOOM and other such platforms. While this is very useful, it is still the view of this writer that whenever possible, interactions with those giving us academic assistance should be done in person, rather than in a virtual realm. 

(3) Scriptural study

For Muslims, the Qur'an is the words of God, conveyed to the Prophet Muhammad. The word Qur'an itself carries the meaning of recitation, or that which is to be repeatedly read. The title is very appropriate when we consider the role it plays in the Islamic life. It is the central source of religious guidance, used in legal and cultural roles. 

Thus, we have to divide this discussion into (a) Memorization/Recitation (Hifz/Qira'aat) and (b) Understanding in a religious/academic role (tafheem/tafseer)(ft.#2)

(a) The Qur'an is the core text recited in daily prayers. Thus, all practicing Muslims memorize some portions (ft.3). If the goal is to memorize selected portions for prayers, this can be done via a teacher, repeated listening to the mosque Imam recitation during communal worship (ft.#4), as well as YOUTUBE videos, CDs while driving, cleaning, etc. The mind can retain such texts just as we retain song lyrics. If the goal is to memorize the entire text, this- in my opinion- requires a teacher, discipline, time and patience. It can take years to accomplish. 

For memorization of a particular text (such as Ayatul Kursiyy, 2:255 for example), after one or two of the daily prayers, play a recording of it, and after learning it, use it inside of your prayers. Indeed, rotate various Quranic passages for usage in daily prayers (ft.5)

(b) Understanding the Qur'an: The Qur'an was given slowly to the Prophet Muhammad, Sall Allahu 'alayhi wa sallam, therefore, we must also expect that it won't reveal its treasures overnight. While teachers are useful in conveying information on it, we should take heed that it is also a text which God himself teaches (Q 55:2). While I do consult tafaseer (Quranic commentaries) in seeking to understand texts, my methods can be summarized as follows: Notebooks, in which texts, commentaries, reflections, questions are all noted down and studied. Consultation of the original Arabic text, as well as linguistic resources(ft.5). For a more exhaustive presentation on this, see This link as well as this lecture

Bible study

While I do not claim expertise in Biblical studies, I do study it, and generally follow the development of Biblical Hermeneutics as a religious and cultural field. I have found that writing notes in the back pages, highlighting passages, and notebooks have been very useful. There are also a number of Jewish and Christian scholars whose reflections are very deep in these regards. 

My personal library contains almost all of the English translations and commentaries on the market, and have benefited greatly from all of them, despite my theological differences (ft.#6). Thus, I won't make any recommendations on a particular Bible translation or version. 

General tips

(1) Use physical books for study when possible. Studying via e-books, audiobooks, PDF files, etc does not result in retaining the information nor in easier accessibility than physical books and notebooks.

(2) Don't be afraid to ask or acknowledge weaknesses in a particular subject.

(3) Review your written materials, as well as any lecture videos, recordings, etc., on a regular basis.

(4) Try using (or at least discussing) new information, it will help in retaining and understanding the information.

(5) Have a strong social network, particularly in spiritual affairs or religious studies.

(6) Avoid distractions during study time.

Footnotes

(1) Notebooks should be big enough to note texts, questions and the like. I suggest employing various color pens and highlighters in order to access information later. This can be done on a laptop computer as well; however, I do not suggest a phone, tablet or I-PAD for these purposes.

(2) Tafheem means "understanding" while Tafseer means "explanation", the latter being the term employed for Quranic hermeneutical literature. All the Muslim sects have produced contributions to the tafseer genre, (much of which is not available in English), yet it is my view that Tafheem is a better term, because ultimately these all represent human efforts to grasp the Divine message, and as humans we are subject to human limitations. 

(3) After Al-Faatihah, the most memorized passages include chapters 112-114, because of their brevity and content, very useful for prayers. It is our suggestion that personal favorite Quranic passages be studied, memorized and used in prayers, as this has been another method for retaining knowledge. The "verse of God's light" (Q 24:35), or texts which speak of Divine mercy and the like are recommendations. 

(4) The Friday prayers (Salaat al Jumu'ah) is the most obvious example, but also the fajr, maghrib and 'ishaa prayers, because in the first two standing postures of those prayers, the Quranic recitation is done aloud. (Jahri). Praying in a mosque or a communal setting during those times will allow for absorbing and memorizing texts, and eventually to employ the same texts for yourself. 

(5) There are a number of works from the classical periods of Muslim history which looks at the Qur'an from a linguistic perspective mainly, such as Tafseer Al-Kashshaaf  (whose author died in 1143). Resources such as Lane's Lexicon are ideal for Quranic studies (and indeed, all English translations refer to LL). However, even though LL is in English, knowledge of Arabic language is still necessary in order to access its contents. Indeed, the Qur'an itself cannot be accessed from a truly deep position without Arabic language. There are some dictionaries on the market, whose focus is on Quranic vocabulary, yet even those works have limitations. For English readers interested in a mostly linguistic approach to the Qur'an would do well to read The Message of the Qur'an, the translation and commentary by Muhammad Asad. That work relies heavily on Tafseer Al-Kashshaaf. 

(6) While we have highlighted commonalities between the Bible and Qur'an in the following lecture at this link we have also shown significant differences and the reasons for that here

 

THE INTERSECTION BETWEEN THE OCCULT AND HUMAN LIFE

 Introduction

The following are just a few observations, made in light of things that I have seen (largely in the course of my work) in the last three years. The paranormal or the occult is certainly a field that I have had no prior interest in, nor have done intensive studies of, but repeated cases and situations have inspired me to seek out information from reliable sources, and to understand (and hopefully apply) the perspective as derived from Islamic sources.

This article is by no means exhaustive, nor does it claim to be authoritative. Feedback is welcomed and appreciated. I have had discussions with those who have had a deep background in the occult world and its varied aspects and have taken the time to study one important authoritative text on this subject, written by an academic sympathetic to the occult. However, this article will not cite either the persons in discussion, or the important text-source. The former is to respect the privacy of such people, who have made efforts to change their lives towards a direction of submission to God as portrayed in the Islamic faith, while the former I have opted not to share the title because I do not want to encourage reading of that text, nor of any text associated with the paranormal. I have looked at these subjects only out of necessity, as a means to understand what others are facing as well as attaining protection with God from that realm for myself. The religion of Islam has actually forbidden Muslims to interact with the paranormal, and even that which resembles that realm. Although there are many ahadeeth (sayings of the Prophet Muhammad, Sall Allahu 'alayhi wa sallam) on this subject, it seems sufficient to quote only one:   

'Abdullah ibn Mas'ood reported that the Messenger of Allah said " Indeed, spells, amulets and charms are (manifestations of) idolatry (shirkun)." (Sunan Abi Dawud 3883).

The occult in the modern world

While it is fashionable to view the occult as obscure rituals, conducted secretly in an isolated location, the reality is that those who openly worship Satan, as well as those who generally have occult interests, or a hatred of religion generally, are often placed in positions of influence, in particular the areas of entertainment, fashion, and the like. One example is the sci-fi writer Don Webb.  Another example is Michael A.Aquino, involved in the dissemination of a text known as The Satanic Bible. A quick search online can reveal that he was an academic, seemingly with a life-long interest in the occult, he reportedly saw himself as the "beast" referred to in the Book of Revelations(ft.1). Earlier in his career, he was involved in psyc-ops, using heavy metal music as torture on Vietnamese prisoners.

Many of the popular television shows are produced by agnostics, and they are not shy to share their views on religion as being a primitive force. Seth Macfarlane is a good example. Producer of shows such as FAMILY GUY, AMERICAN DAD and others. He is an open atheist, and any regular viewer of FAMILY GUY can easily recall episodes which ridicule religion.

These are just a few examples of influential figures presenting their social agendas in the guise of entertainment.

The messages coming from entertainment coinciding with occultic agendas

While it can be argued that individual producers, entertainers, etc. are not (knowingly) involved with the occult, let's take a moment to look at the messages delivered to viewers. These shows (which are actually cartoons, which would naturally be appealing to young children) promote disrespect of family structure, deviant sexual practices, hedonistic behavior, abandonment of faith, and extreme individualism. 

The above are all well established as agendas for Satanists. It has been observed that they tend to present their worldview as one which seeks an escape from social restrictions, often having their origin in religiously inspired values. 

It is my understanding that the proliferation and normalization of intoxicants, single parent homes, the hook-up culture, and so much more are in line with the devilish agenda.

Startling Quranic information on Satan that parallels with the modern world

(1) Satan "whispers" to humans, encouraging them to disrobe. (Q 7:20). 

(2) Demonic company is preferred by those without faith (Q 7:27).

(3) Devilish types are selfish by nature, and encourage others to be the same mentality, hoarding wealth, neither investing in business (which promotes economic growth broadly) nor spending in charity (acts which are done to lift up humans in need) (Q 17:27).

(4) The breaking up of families, in the name of petty jealousies and the like (Q 12:100).

(5) Satan uses people's stresses and anxiety as a means of attack. (Q 38:41)

(6) The promotion of "virtual" reality, as opposed to what is actually real (Q 6:71, 47:25).

(7) The promotion of intoxicants, gambling, and occult rituals (Q 5:90-91).

The above parallels are apparent for any who is willing to observe carefully. Thus, it is imperative that we are cognizant of the manner by which Satan inflicts damage.

What about mental health?

This article does not deny that there are many cases of legitimate mental health problems, which has its own methods of treatment. It can be argued (as it has actually been argued by the authors of Broke in America: Seeing, Understanding and Ending U.S. poverty) that many of the conditions mentioned above are in fact the reasons mental health problems exist. After all, those isolated from their families would naturally have reasons to feel insecure.

While it cannot be denied that mental health issues occur, both in a "satanic" and "non-satanic" context, treatment of it has to be physical, moral, social and spiritual. 

The occult and relationships

A recurring theme, crossing religious and cultural lines, is the usage of the occult for positive romantic relationships.  Spells, curses, amulets, voodoo dolls, and more have been employed to break up relationships, destroy families and create conditions for one person to attain the object of their romantic interest.

The Qur'an mentions a rather profound example of this. The passage (Q 2:102-103) mentions both the kingdom of Solomon and Babylon in connection to figures who would be involved in teaching methods to break up couples. While the passage has much that needs to be discussed further (ft.2), it should be sufficient here to say that the Islamic religion has totally outlawed such activities. Rather, one should pray to God. The Prophet Muhammad (peace be upon him) has taught famously the prayer for seeking assistance in these regards known as the Istikhaarah prayer (ft.3), and the Qur'an itself has a short du'aa (supplication) that teaches us -in a summarized fashion- that we should avoid obsessions and whimsical attachments, but rather seek that which will be a comfort in this life! For this supplication, go to Q 25:76.

Jinns

Jinns, be they positive or negative, belong to the unseen world, and can largely be associated with the occult. Islam teaches that we are to avoid interaction with that world, and the last two chapters of the Qur'an (Soorah Al Falaq and An Naas) are very affective, when recited, as protection from those invisible forces.

The hadeeth literature (saheeh Al Bukhari 61:530) has also recorded the importance of the recitation of the "throne verse" (Ayatul Kursiyy 2:255) before sleeping. The text speaks of God concept in a clear and beautiful fashion, granting a strengthening of faith, a needed component in surviving Satanic assaults throughout life!

Practical actions

The Qur'an has mentioned many practical areas in which Satan launches attacks. Indeed, in the list above, we can see that if we do the opposite of what Satan is depicted as encouraging, that goes a long way in creating protection. We have placed emphasis on good company, especially in the romantic realm, daily prayer, healthy distance from electronic distractions, exercise, abandoning un-wholesome music and entertainment. Other items, derived from the Quranic texts mentioned above, include public decency, regular acts of charity, building of faith in God, avoiding jealousy (both having it and being the object of it) and consistent reference to Allah in speech.

Jealousy is a powerful emotion. It can also be dangerous, as universally recognized. The last two chapters of the Qur'an points out that whispers can feed jealousy, which is why it functions as a text of protection from this unpredictable feeling.

I believe this is so important, that-atleast to avoid being the object of jealousy ( hasad in Quranic terminology), one should not flaunt one's blessings, especially to those without the same. This is the logic of the Prophet forbidding men from wearing gold and silk. Men are the traditional earners, in public spaces. Wearing such items invites hatred, crime and much more.  

Similarly, I think it is important here to avoid sharing too much in public about personal or family business, even if it is positive. Flaunting wealth is also something which needs to be avoided.

If one feels jealous, also recite chapters 113-114 of the Qur'an, say "Maa-shaa Allah" (thus, as God has willed) and remember what the Prophet has said. He -upon whom be peace- has stated that one should not look at the one above, but rather the one below. In other words, you have a blessing already, but you have to recognize it as such.

Footnotes

(1) The Book of Revelations is the Last book in the New Testament. While the history of the text and author is disputed, the point was that Aquino self-identified with evil, as found in the Christian scripture. 

(2) Certain terms within the text requires much discussion. Take, for example,  Sihr. It is usually translated as "magic" but can have implications that have no relation to the occult (as popularly understood) such as eloquence in speech as well as corruption. Similarly, the text speaks of two beings, who taught methods to break up a married couple. The term can be read "two angels" (malakayn) or as "malikayn" (two kings). An aspect of this is whether or not they are simple similar to (but not precisely) one of the labels mentioned above, both of which have implications in understanding the text. In any case, the text presents a lesson, i.e. that no one experiences anything unless it is by the Divine will. The text which follows (Q 2:103) also states that faith and awareness (attaqoo, i.e. taqwaa) are better, meaning that these two items provide a sufficient protection from evil.  It is perhaps these two which often get neglected in the powerful nations, thus, the reference to Solomon's kingdom and the Babylonian civilization.

(3) For more information on the Istikhaarah prayer, see Shamsuddin Waheed: Reflections on Istikhaarah: the priorities of life .