Identitying spiritual resources

 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. 

( From Top: Mount Charleston, Nevada, Superstitious Mountains, Arizona, and Lone Mountain, Nevada.)

(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

An environment for growth: reflections on Soorah Al A'laa

(Note: the following are reflections based upon the 87th chapter of the Qur'an. The translation, unless otherwise stated, has not been shared. This allows the reader to consult the English translation of their own choice. All translations are my own, unless otherwise stated.)


One of the main functions of the Qur'an is that it compels us to think, to ponder on its words, its message, as well as how that plays out in our lives or the world around us. This Soorah is particularly interesting, in that it weaves together a tapestry of images designed to evoke deep thought. This Soorah is often recited in Salaat Al Witr and Salaat Al 'Eid.


(A) Q 87:1-5

The symmetry is beautiful. The structure of the creation, the physical world, is evidence of Allah's work, displaying reasons we should glorify him.

(B) Q 87:6-7

It reads "We (God) will relate to you, so forget not, except as Allah has willed, Indeed, He knows the visible as well as the hidden". Some have taken this as textual evidence of abrogation (Naskh) in the Qur'an, not only in the development of laws, but even texts. Some have read this as proof that the Prophet was to "Forget" some of the Quranic revelation. The latter view is particularly disturbing, as it presents the Qur'an in a very weak position, as if it is so unworthy of adherence that it has to literally be forgotten. The nature of the Qur'an is the opposite, it is read, memorized and pondered upon by millions, ever since its revelation. To attribute dismissing any Quranic revelation to the Prophet is to do a disservice to both the Prophet, (peace and blessings of Allah be upon him) and the Qur'an itself.

In his comments, the Qur'an commentator and translator Muhammad Asad  (whose work is called The Message of the Qur'an) alludes to these verses not actually referencing the Prophet or the Quranic revelation given to him. He argues that these verses refer to "mankind's cumulative acquisition of empirical and rational knowledge, handed down from generation to generation and from one civilization to another"(ft.1)

We state this in another way, Allah conveys lessons, points of reference or information, that will be submerged when more important or useful points are needed. This is the Divine system, alluded to elsewhere in the Qur'an, and can be related to all points in the life of  a single human being.

(C) 87: 8-13

"And We (Allah) will make the easiness easy for you, so do remind, because reminder is beneficial, such reminder will be really beneficial for those who have fear of God, yet, that reminder will be shunned by the most wretched ones, who will enter the great fire, therefore, in it they neither experience death nor life."

The core commands of God are easy, and He has made them easy. Being open to guidance is-in fact- a characteristic of guidance. Those who shun reminders are those who carry arrogance within themselves, who eventually enter a fire (in this life, fully experienced in the life to come) that consumes them, they can not life healthily therein, nor can they mercifully expire.

(D) Q 87:14-15

There is a logical flow present in this Soorah. Being open to Divine blessings, being able to see the big picture and praise God for it, dropping what God wants you to drop, in order to progress in life.

The rectification of the soul (Tazkiyatun Nafs) is am important subject within Islam, rooted in the Qur'an, it has been noticed by the many great minds of the Muslim civilization, such as Imam Al-Ghazali, but the point being is that we have to be consistent in looking at self, just as we are consistent in bathing!

Vigilance in purifying efforts is mainly exercised, as the verses indicate, through reciting the name(s) of Allah and through prayer.

The classical commentator Abul Qasim Mahmud Az-Zamakhshari  (d.1144) cites the importance of purification from idolatry, disobedience, as well as acts of physical purification which precedes prayer, as concrete examples of things to do to be vigilant in soul-care (ft.2).

(E) 87:16-19

It is my view that these verses can apply to both the life now (Dunya) and the life after death, as well as life with and without guidance.

The life without guidance can be glittery. It is glitter. It is attractive in many ways. However, the life of substance, of real and tangible core values, morals and ethics, a life of God-connection, that is the real life, the enduring life.

These insights were presented and symbolized by both Abraham and Moses, upon both of them be peace. They stood for God and were connected to him.

Footnotes

(1) The Message of the Qur'an by Muhammad Asad (Gibralter 1980) page 1080.

(2) Al Kashaaf 'An Haqaaiq At Tanzeel, page 556, Vol.2 ( Beirut edition, 2016)

Coffee and Converts

( Note: below you will find our recent presentation at "Coffee and Converts" program, held at Masjid Ibrahim Las Vegas. In it, we share thoughts on navigating the challenges, both from inside and outside Muslim circles, and developing a healthy Islamic foundation. A brief Q and A session follows. This video is highly recommended to all viewers, regardless of their backround.)


COFFEE AND CONVERTS

Do we live according to "Allahu Akbar"

The expression "Allahu Akbar" or "God is Great" is often used and sometimes even abused. It is very important to not only recite but to live by.

This Khutbah explores mainly the importance of this expression, and serves as food for thought for the viewers.

Mental & Spiritual Heath: An Islamic Perspective

( Note: The following is an edited version of my presentation at this month's spirituality session. The participants all had-at q& a time- very insightful observations, and while initially we planned on posting the entire recording on the internet, we decided this format would be better, as it would allow for more sustained thinking and discussion, plus the core of the presentation is best preserved in this format. The wording has been edited to reflect a written article, rather than repeating verbatim the presentation. )


Questioning or having doubts on one's faith/Islam

There are a number of issues, that range from theoretical, historical, as well as practical, which can cause doubts in one's faith. It has to be mentioned that personal problems and mental stress can likewise influence this situation, but that is admittedly not always the case.

Some examples include doubts about the existence of God ( Almighty Allah), theory of evolution, role of women in the texts as well as within the community, having difficulties observing the Ramadan fast, lack of benefit from prayer ( Salaah), Muslim community politics, terrorism and so forth.

I admit these diverse subjects, and others like them, can be very complex, and simply doing internet searches will often only add to the confusion, in light of the contradictory answers out there.

On the subjects mentioned above, there are answers to be found within the Qur'an and Sunnah, but sometimes we either can't find the answers or we don't understand properly those answers.

There are some steps we have to take in order to deal with those issues which we struggle with. Those steps are

[1] Consult trusted authorities

The Qur'an says "So ask the people of knowledge, if you do not know" ( Q 16:43 among other verses). The meaning of this teaching is that one has to consult an authority, a person whose knowledge on that particular subject is trustworthy, who understands not only the subject but who understands your own unique backround and situation.

This is the way we do with our medical doctors. Usually we have our own doctors, a general practitioner or family doctor, a person we have a personal relation with, who understands all of our medical history, and who will deal with us in a trustworthy manner, who will safeguard our medical information, who will give us advice in a succinct fashion.

The same should be applied to issues of faith. The person giving the answer should know what he/she is talking about, they should understand how to give that information, they should be sure to give accurate and succinct information.

We place emphasis on having a trustworthy tie to the one you are asking information from, contrasting to simply looking on the internet for an answer. The internet is a platform which often has untrustworthy and unreliable assertions, particularly on Islamic subjects.

[2] Engage more in worship ( 'Ibaadah)

The power of prayer is universally recognized, in particular we have to emphasis communal prayer, as well as engaging more in personal invocation and supplication to Allah ('Azza wa Jall). The Prophet Muhammad     صلى الله عليه وسلم         says "The hand of Allah is over the community"(ft.1). He is also famously reported to have said that prayer in congregation is twenty-seven times more virtuous than prayer alone. We emphasis the Friday prayer (Salaat Al Jumu'ah), as well as Fajr, Maghrib and 'Ishaa prayers, because in those prayers, the Imam is reciting the Quranic texts aloud. The recitation of the Qur'an, aloud, in worship of God, has an affect. It not only touches the soul, but prayer in congregation also creates ties of brotherhood which has no replica in any other worldly example. In other words, "community" and all that goes with it really does strengthen faith.

[3] Recognize that we have limitations to our understanding and comprehension

There are things, subjects and items which we will not always be able to get a complete understanding . That does not negate it's authenticity or importance. The Qur'an describes itself as a guide for the God-aware, who have qualities which include being "those who believe in the unseen"( Q 2: 3). The "unseen" (Ghayb) include things such as angels and Jinn, and even God! It is true that popular culture depicts all of these in some fashion, but the majority of those depictions are baseless, even if those depictions enter into the religious literature. (ft.2)

(4) Invoke Allah via du'aa

One of the salient features of Ramadan for most of us is Salaat At-Taraweeh. The Imam recites long Quranic passages, and typically offers Salaat Al-Witr, which has therein the Du'aa Al-Qunoot(ft.3).

I strongly recommend increasing in making du'aa. The supplications you make don't have any particular rules ( contrasting to the more formal salaah). They can be done at any time, place, in any language or format. The Prophet Muhammad ( peace and blessings of Allah be on him) says that du'aa is the core of worship. He also says that it is the "weapon of the believer" and is actually worship in and of itself.(ft.4).

We have in the Qur'an and hadeeth literature many supplications, which we can invoke God with. Those supplications not only are useful for invoking God, but they are useful in creating good feelings and in teaching us morals to be both internalized and expressed within the public life.


Mental Health Issues

There are many factors which create mental health issues, both internal as well as being created by external factors. Indeed, even watching the news on television can create stress. Spiritual doubts can be because of this as well, however we must emphasis that that is not always the case.

The external factors can include things beyond our control, such as societal breakdown due to war and economic hardships. Personal failures, legal issues, etc.

Recently we have had the suicide of a famous celebrity chef, Anthony Bourdain. His decision to end his own life led to a flurry of discussions in the media on mental health issues, depression and suicide. Indeed, the Muslim community worldwide was shocked at the June 9th suicide at the Haram (Makkah Al-Mukarramah, the Masjid Al-Haram). Perhaps getting less attention, yet another person did the same less than a week later ( for which, see here) 

There are taboos against seeking out medical help, but those taboos are misplaced. If a person has to take certain medicines to deal with depression, to seek out therapy and the like, that is precisely what they have to do.


While the medical aspect has to be stated, we would also like to be considered the spiritual aspect. The Qur'an states "Say: it { Qur'an} is- for those with faith-  a guide and a healing" ( Q 41:44). It begins with Imaan, the spiritual foundation which recognizes the existence and power presence of Allah. If we have faith in God, that faith will be a help in whatever issues we are facing.

The ayah referenced above describes the Qur'an as "a guide" . This means that the Qur'an is a roadmap, a GPS of sorts. It does NOT tell us every single address, but it tells us in general what behavior to embrace and what behavior to   avoid. It has commands and prohibitions that are not arbitrary, they are for our long-term benefit.  In that sense, it is a "worldly guidance". But it is also a "religious guidance" in the sense that it tells us the religious truths that we are to be aware of, such as that God alone deserves worship, that the hereafter is true, that Allah has indeed sent prophets, etc.

So the worldly and the religious guidance both provide a broad protection. The follower of the Qur'an not only understands God-concept in a correct form, but he or she should also- as a consequence- have a healthy life, following what the Qur'an says.

Using the Qur'an to heal

The verse ( 41:44) also says it is a "healing" (shifaa). The process of healing happens at many levels, but I am suggesting here that the process of healing can be helped along by reciting the Qur'an, whatever Soorah or verses you know, and simply listening to its recitation. Youtube is a wonderful resource in terms of having beautiful voices reciting the words of Allah. It is true that Prophet Muhammad puts emphasis on particular texts ( such as Ayatul Kursiyy and the last three Soorahs of the Qur'an) but any other verses and texts work as well.

In dealing with depression, or with other mental stresses, please remember the Prophet Muhammad.  The Qur'an says about him

"Indeed, you have in the Messenger of God, a goodly model, for any who has hope in Allah, the final day, and contemplate on Allah much." ( Q 33:21).

In other words, if you feel all is hopeless, remember the Prophet. Allah- in essence- says "Look at MY Rasool".  The life of Muhammad was filled with turmoils. His mother died when he was six, and his father before his birth. At critical times, important people such as his wife (Khadijah) and uncle ('Abdul Muttalib) died. All of his children , with one exception (Fatimah), preceded him in death. This does not even take into consideration the various plots and enmity of the disbelievers after he began preaching the Quranic message.

Yet, he did not become bitter. It did not warp or damage him. He lived a healthy life. He forgave his enemies, and even did the funeral prayer (Salaat Al Janazah) for the leader of the hypocrites. His wives and children, the children of his followers, his community, all loved him and he them. There are so many examples of all of this, but the point is that the Prophet- by Allah's help and guidance, ultimately overcame his turmoils.

I would recommend taking a look at the chapters which make up the last section of the Qur'an. Many of them are Allah's communication to the Prophet in times of grief.

Among them are Soorah Ash sharh (chapter 94) and Ad-Duhaa ( chapter 93). Read the entirety of those short Soorahs, and try to recite them when feeling down.

Other ways to maintain mental and spiritual health include having goodly company, avoiding the company of the hateful and jealous types, community service ( such as feeding people), charity work and reconnecting to nature, such as trips to the beach, the park, cleaning one's living spaces, making them look pleasant. These are proven to be very effective.




Footnotes

(1) Another version of this hadeeth is "The hand of Allah is with the community". This version is more quoted in today's discourse, because of the presence of "with (Ma'a) " as opposed to" 'Alaa (Upon)". This writer prefers the version quoted, and pays no heed to the supposed theological problems with the term "upon". After all, the Qur'an uses the same sort of  expression "The  hand of Allah is over their hands "[Yadullahi Fawqa Aydeehim]. ( Q 48:10). None should see these terms in literal, physical fashion, so we need not be bothered with the debate over which preposition is appropriate, as both convey the same meaning, that God's help and guidance is for those who seek him.

(2) By "religious literature" we refer to some of the commentaries, particularly those penned in the middle ages, which may include fanciful legends to explain things in the Qur'an.  As a general principle, the Qur'an is very clear and does a wonderful job of self-explanation.

(3) The usage of Du'aa Qunoot varies according to the school of jurisprudence. The Shafi'ee school uses it in Fajr prayers as well as Witr prayer, but only on the last ten nights of Ramadan. The Hanafis recite it in Witr prayers, but so do silently (Sirri). The other Sunni schools recite it in Witr aloud (Jahri), and the Shiites recite Qunoot in every prayer. The word Qunoot basically means devotion and sincerity. Although tradition has ascribed the term Qunoot to a couple of beautiful Prophetic supplications, in fact any du'aa can be used, and indeed, many Imams do recite other Quranic supplications, supplications from the hadeeth literature and even of their own. All of the schools have their arguments and justifications for their practice , and- in my view- deserve respect.

(4) The hadeeth alluded to says "Du'aa is in fact worship" {Ad-du'aa u, Huwal Ibaadah).

Al-Faatihah: It's relevance to modern life

This lecture examines the first chapter of the Qur'an, the main prayer text within Islam. It includes some issues such as grammatical explanations, prayer within the New Testament, and the worldview Al-Faatihah should create.

Comments and discussion are welcome.



Al-Faatihah: It's relevance to modern life

Are Activists allowed happiness?

Introduction

This weekend has been a flurry of activity on Socia Media within the Muslim community worldwide, because of accusations leveled against a certain well-known Muslim personality. The said person released statements denying the accusations, and obviously his ideological foes have hooked themselves strongly to the accusations.

It is worth noting that the said person has not been accused by anyone of doing anything illegal, rather, at worst, of exercising poor judgement,  and I am actually not going to address that at all, as I find that such would be useless and unproductive. Rather, I would like to go to an even bigger issue, one which, I must confess, I have struggled for a very long time to be able to contemplate, let alone put into words. 

This bigger issue is not restricted to famous personalities and political figures. This issue is also an issue with anyone- well known or anonyomous- who has sincere belief in a certain cause and sacrifices for that cause, be it religious, social, national, global, etc.

People of dedication to meaningful causes or to living according to a serious code tend to have a number of struggles, in that they are attempting to do right and live right, according to their sincere understanding of that code, even going against their own impulses to those things which seems to bring them happiness, security, comfort and peace.Such folks, it seems, even unconsciously sabotage whatever efforts they do make at attaining that which can bring forth happiness, because of these struggles.

This is not restricted to issues of intimate relationships. This can also refer to living comfortably, nice homes, clothing and finances, or a combination of all the above. There are a great deal of complexities involved in thinking and speaking about subjects of this nature, as well as differences vis a vis public figures and regular citizens, as such, we will divide our thoughts broadly between the two categories of people, even though it is true that much overlapping can (and does) take place.

The Sincere have every right to happiness and comfort in this life

"Say: Who has eternally forbidden (Harrama) God's pleasant (things) [ft.1] which He has produced for his servants, as well as that which is wholesome from His (own) provsion? Say: They are for those who believe, in this life, as well as [being manifested ] specially on the Day of Resurrection. Thus, We (Allah) explain signs to a people of knowledge." ( Q 7:32)

This verse alone should be sufficient as an evidence that having a pleasant existence in this world does not negate any righteous cause, nor does it destroy one's chances with God in the next life. I think the idea that believers or people dedicated to certain goodly causes are to have mariginal existence here in this life stems from Christian rhetoric. After all, the Bible and Christian tradition depicts Jesus ( believed to be God incarnate as well as God's son) as unmarried, totally against material or financial comforts of any sort. That thinking has filtered down to the culture, creating attitudes such as swearing off the opposite sex as well as children and material comforts, even among Non Christians! 

Two famous supplications from the Qur'an below illustrate that the Islamic religion teaches a balanced approach to all these sorts of issues. 

Our Lord! Give on us that which is pleasant in this life, as well as that which is pleasant in the after-life, and protect us from the punishment of the fire[ft.2]  ( Q 2:201)
Our Lord! Bestow on us from our spouses and offspring that which will be a source of comfort for our eyes, and make us leading for those who are holding God in awe." ( Q 25:74)

There are many ahadeeth or sayings of the Prophet Muhammad, upon whom be peace and blessings, which can be cited. Often his sayings discuss the issues of marriage because, as the reports are presented, there was a desire among many to swear off dealing with the opposite sex, even wanting to be castrated.  Perhaps this was done out of the convert's zeal, wanting to totally abandon the distractions present in the days of ignorance that preceded the Prophetic preaching in Arabia. Yet, The Prophet says "I fast and I break my fast, and I marry women." He says, further, "Marriage is my Sunnah, and whosever abandons My Sunnah, is not of me." [Sunan Ibn Maajah, Kitaab an Nikaah, narrated by 'A'ishaa].

There are many other verses of the Qur'an that speak to the privacy of the Prophet Muhammad needing to be respected. People were repeatedly told not to monopolize his time, to have  respect  for his household, even to pay something in the public charitable fund before making private appointments with him ( 33: 53-53, 58:13, among other verses). His time is valuable, and should not be abused. 

These are principles which can be applied to any public figure. Imams and teachers should be paid for their services, especially those in which more work and mental energies would be needed in order to address said situation. It is not that the teacher or the worker is greedy, but it does show respect as well as appreciation. The worker is human, has his own bills and needs for happiness just like anyone else. 

It is an odd situation in today's world in which people pay a therapist, psychcologist or counselor for one hour sessions gladly, burdening that person with all of their problems with the hopes that the person will be able provide some solutions, yet will not consider the same situation for their religious consultant. This does not only happen with Imams in the Muslim community, it happens with many of my clergy friends from across the religious aisle! Calling them at all hours of the night, text messages and social media messages asking all sorts of queries, seeking resolutions. 

That consultant does not only deserve a honorable financial compensation. He or she also deserves that they be allowed a private life, a life that has happiness therein. To demand that such persons live as hermits,overworked and underappreciated,  while their flock is busy in pursuit of dunya, is unreasonable and unrealistic.

Respecting the privacy of others

The Qur'an instructs that a home cannot be entered if permission has not been obtained from its resident ( 24:27-28). While this may seem to be common sense, a figurative way of looking at this command shows us that it can also mean that we should stay out of people's inner lives. Indeed, the only authentic reason where this may not be a workable situation is if there is a risk of public damage or health! 

In private, people can pursue Halaal as well as Haraam, but when others enter into private affairs, those distinctions get blurred, depending upon the prejudices and thinking pattern of those doing the meddling. 

A very interesting Quranic text reads "O Believers! Avoid much conjecture, because sometimes conjecture is sinful, spy not on one another, and do not backbite one another..." [Q 49:12]

This verse has in it the concept of Husnudh dhann, which basically means to assume the best before assuming the worst. An example is this real scenario. A person sees a Muslim, dressed in Muslim attire, entering a bar. To someone looking on, the Muslim is doing a Haraam act, about to consume alcohol.  However, as it turns out, that Muslim is a salesman, selling colones and perfumes, which is perfectly Halaal. The same person could be delivering food! 

The verse says not to engage in bad assumptions in opening observations, but it also prohibits spying on one another. There maybe skeletons in your brother's closet, or, at mimimum, private issues he would rather stay private. It is not an issue of what is Halaal or what is Haraam. It could be that the thing in question's Islamic status is unclear, or it could simply be no one else's business. 

This, I would say, is for public figures and regular citizens alike. We live in a sensationalized, staged world, with Television programs such as Jerry Springer and The Maury Povich show show viewers the most intimate and embarrasing details of families unknown to us. We have become accustomed to knowing and gossiping about private affairs, issues which may not even be crimes or religiously unlawful, that we forget the Islamic guidelines!

Jealousy of another's successess is a spiritual disease and can cause damage to the object of envy

Much of the Quranic treatment of scandals and social niceties also has therein mention of "hypocrites" or "those with diseased hearts". Indeed, Muslim women in general [Q 24:31] as well as the Prophet's own wives [Q 33:59-60 among other places]  are told to behave in such a way as to minimize gossip from detractors and those with incorrect thoughts on matters. This writer recalls that Michelle Obama, wife of then US president Barack Obama, causing controversy by wearing a sleveless dress. The critics themselves supported personalities who dress in much more revealing ways, however their attacks were not motivated by genuine concern on the morals of the inhabitants of The White House, rather, it was motivated by jealousy!

The Prophet Muhammad Sall Allahu 'alayhi wa sallam is reported to have said the following words:
"Do not be jealous of each other, do not inflate prices on each others, do not have  hatred of each other, do not turn away from each other, do not undercut each other, and be, O servants of Allah, brothers.." [Saheeh Muslim]

I find it interesting that the hadeeth here connects these issues, viz jealousy, price fixing etc..

Those with diseased hearts are people who have so much envy buried within that they seek to actually destroy the object of their envy! 

The ideal condition is that people should be happy at the success of others, especially if that success was earned lawfully and correctly, and that success is translating into good results, felt by many. However, not all people are thinking correctly.

In these regards, it is best to avoid, as much as within one's ability, showing off, especially if you become aware of jealousy surrounding you. The rich person should not brag about his riches or the food he wasted in front of a hungry, poor person. One's clothes should be modest, not just in regards to decency, but in displays that could possibly cause resentment. The Prophet's commands for men to not wear gold and silver are good places to start. In addition, one should treat all, rich and poor alike, equally and with justice. 

If you find that there are those around you who have resentment towards due to your perceived success, and that your efforts to dissuade them of their fears have come to naught, it maybe time to limit contact, if not break ties all together. One must look for one's own health, especially one's spiritual health, with great care.

It can happen, and seems to have happened in this public fiasco, that jealosy of a person's success can cause the "family" or "friends" around them to seek to knock them down, "put them in their place"- as the saying goes. 

This is why it is important, vital, to have the company of believers, of sincere and God-fearing folks, particularly in intimate situations.

I read a quotation in a book on marriage which has really been profound. In it, it says that a wise man once divorced his wife, who then remarried. Upon being asked why he divorced his wife, the wise man said "how can you ask me about another man's wife?"

In other words, despite whatever situation that emerged in his life, he had enough sense to simply keep that situation private. 

Conclusion

Regarding the scandal which has taken Muslims by storm on social media outlets, whatever happened does not seem to warrant the attention it has received. A mixture of motivations for many parties is the real reason this has been blown out of purportion, but it did inspire me to think about the overall bigger questions about activists and ordinary folks alike attempting to navigate between their feelings and what they believe to be religious commands/truths. 

Everyone has a right to privacy. That is recognized not only in Islamic teachings, but under US law. We should be careful and we should always seek to obey the commandments of our faith, we should exercise good judgement and discretion, to avoid the appearance of doing something wrong, however that does not negate the fact that everyone has a life that has private aspects, that such things should be respected. It's perfectly fine in Islam for a man to pursue a woman ( or a woman to pursue a man for that matter, as we know that Prophet Muhammad was the one proposed to by Khadijah), and unless some serious crime has occured, such as rape, incest, sexual harrasment, pedophilia or something along those, personal business should be left personal. 

The Prophet Muhammad (Sall Allahu 'alayhi wa sallam) is reported to have said "Among the pleasant [aspects of] Islam [is] to leave alone that which does not have meaning for you." 

That hadeeth, and ahadeeth like it, are more relevant now than at the time those words were originally uttered. 

I would like to conclude this post with another important verse from the Qur'an, regarding prohibitions

Say: The only items eternally forbidden by My Lord are shameful acts, public and private, sins, transgressing unjustly, associating to God which you have no authority, and speaking about God what you do not know." [Q 7:34]

Footnotes

[1] The phrase Zeenah [not to be confused with Zinaa, which means adultery] is used here. It has shades of meaning that all have to do with pretty or pleasantries, sometimes "glitter". Here, we have rendered it as "pleasant (things)".

[2] Imam W. Deen Mohammed (1933-2008) renders wa qina 'adhaaban Naar as "protect us from the fires of sin". 

Judgement Day: Lessons From The Qur'an And Sunnah

( Note: The following is an edited version of our recent presentation at Toledo Masjid Al-Islam.)

Qiyaamah; a reality

The Day of Judgement is a frequent object of attention in the Qur'an, even a cursory glance at the text will reveal to the reader it's repeated appearance. One of the texts we find is "Our Lord, Indeed, You will gather people together on a day of which exists no doubt. Indeed, Allah does not fail in his promise." [Q 3:9]. Thus, a person claiming to be a Muslim must accept this core Quranic teaching.

Signs that precede Judgement day

The Qur'an does give some indicators, however it's focus is moreso on the event itself. Prophet Muhammad, Sall Allahu 'alayhi wa sallam, in one hadeeth does give us the following signs:

Anas reported that the Messenger of Allah [PBUH] said "The conditions of the hour will be [1] Knowledge will be elevated away (yurfa'ul 'Ilm)." Another wording that exists has it that The Prophet said "Knowledge will be diminished" (Yaqillul 'Ilm), meaning that the importance of knowledge will be made low. [2] Abundance of ignorance ( Jahl, in thinking and behaviour). (3) Abundance of Zinaa. (4) Abunance of the consumption of intoxicating agents ( Khamr)." 

[1]  We can understand this as higher education, out of reach for all but those at a social and financial status.

 [2] The disappearance of authentic information, both religious and Non-religious, in that truth no longer matters.

 [3]  The rise of ignorance in both facts and in action. This can also refer to the ignorance as inspired by youthful attitudes, the  rise of a culture that caters to the whims and wishes of the young, devoid of mature consideration. We also see this within the religious realm, in that people speak on Islam with no knowledge of what they are speaking on. We live in an age where ignorance is deemed praiseworthy and education is seen as, at best, odd, and, at worse, dangerous.

[4] Zinaa: Marriage will be seen, in the final age, as a pointless institution. This is increasinglty a global situation, [5] Khamr: This is not simply beer and wine, alcoholic drinks, but narcotics. Marijuana is socially and increasingly becoming legally acceptable.

The hadeeth highlights these things, and while other Prophetic narrations highlight other things, some of which are debated in terms of their strength and veracity, we are to seek lessons from the narration at hand,

Lessons

[1] Stay informed, particularly in Deeni affairs. We have to be connected to the Book of Allah, to Allah himself through righteous conduct. As the Qur'an says "Deen is to be specifically for Allah." [ Q 39:3]. A part of this is to recognize our status, to stay quiet, rather than speak, on issues that we have no knowledge of, The Qur'an says " So ask those who have knowledge, if you don't know." ( Q 16:43, 21:7). Having enough humility to be able to seek out knowledge from knowledgeable persons, as opposed to the do-it-yourself approach.

We have yet another hadeeth in which the Prophet said that in that age, close to thirty decievers will emerge claiming divine guidance, claiming to speak on behalf of God.(ft.1)

Such decievers [Dajjaloon] only gain traction in an environment devoid of knowledge  and filled with ignorance.

The lesson here is particularly important with the Qur'an and the Prophet's Sunnah, in his manner of connecting with Allah.

[2] In the same hadeeth we have a statement that in that age "Women will be abundant, and men will be minimized" . It is our view that this does not simply refer to population, but rather, to a world where men are constantly under attack, where the responsibility of fathers will be taken away, be it in the name of fighting crime or of feminism. This is a widely held observation of the social condition of African Americans (ft.2). So the lesson is that men have to take responsibility, particularly as fathers, and not fall into the traps out there that seek to prevent this,

[3] Khamr, intoxicating agents, be it alcoholic drinks or recreational drugs, must be totally avoided, because these items cloud the rational thinking. We are to be awake, and not sleep-walk through life.


The Qur'an on the Day of Judgement itself

On that day, the bodily appendiges themselves will be made to testify ( Q 24:24, 36:63-65 among other verses) . It will be a day which will be initiated with a deafening noise, making people totally self-concerned. A frightening moment indeed [Q 80:33-37].

It is on that day that the veils are finally removed from the eyes of those who had rejected (Q 50:22). It is also the day that religious disputed will be solved or addressed directly by God ( Q 35:14 among other places). It is a day that records of one's life are actually read out, it is the day that the verdicts are announced.

While the Qur'an is very detailed on what happens on that day itself, we have yet another hadeeth (reported in Tirmidhee) which summarizes it all in which the Prophet said  that a person will be questioned on how their time as a youth was spent, how they earned and disposed of their wealth, and how they acted upon the knowledge they possessed.

In addition to this, we have another well-known hadeeth, in which the Prophet [peace and blessings be on him] said that very first thing a person will be questioned about is worship ( Tirmidhee).

This hadeeth gives us a clue, it indicates that a life in which even the weak person, with all of his sins and imperfections, still sought out God, it is that seeking out that will be a source of salvation. So the more worship we do, the more aligned to Allah we become.

Predicting The Day Of Judgement

This is a situation more common with Christians than with Muslims(ft.3), an ironic reality because the Bible has Jesus say that God alone knows when it will happen [Mark 13:32]. The added aspect to this is an attempt to "move along" or to force God's hand (ft.4).

The Qur'an addresses this

"The affair of God is coming, so don't (even) imagine that you can speed it up. Glorified is He, and He is the Most High, above what they associate[yushrikoon] with him." ( Q 16:1)

This shows us that such people are guilty of shirk, because they have attempted to make God a push-over, a being that can be manipulated for their own interests. Allah's schedule is His own, how He sets about his business is his own affair. Our reasoning cannot go against the Divine Sunnah.

Protection from Dajjal

The hadeeth literature tells us that the Dajjal [deceiver] will gain near global domination in that age close to the Day of Judgement. Remember that Dajjal means "consistent deceiver". The text gives a description of that figure, but we should remember that this term is also a general concept.

The evidence for this is the already mentioned narration that close to thirty lying  dajjals (dajjaloon kadhdhaboon qareebun min thalatheen)  would emerge.

We are told in atleast two narrations that Soorah Al Kahf, the 18th chapter of the Qur'an, would serve as protection from Dajjal. This shows us that the power of Dajjal will simply be that of influence, suggestion and mental manipulation, and that such influence is countered by getting spiritually prepared for Qiyaamah, by being grounded in the Book of Allah, where Allah's guidance is stronger than other influences.

Tyrannical forces punished by God on the Day of Judgement

The focus of Allah's punishment is felt on the tryannical, those who attained power and sustained power on the backs of the oppressed.

Those who devored 'Ribaa'(ft.5) do not rise except as  those confounded by the touch of Satan [Q 2:275]

Another Quranic text speaks of the oppressive class as "Nay! It [the punishment] will come to them, utterly stun them, with no ability to avert, nor are they given respite." [ Q 21:40]

So Judgement day will see the vindication of truth, but also ultimate justice.

Footnotes
[1] The Arabic text is  text-align: right;">دجالون كذبون قريب من ثلاثين كلهم يزعم انه رسول الله


 [2];There has been a wealth of publications made on this subject, approaching it from different angles. Among the more mature treatments of this, one can refer to The New Jim Crow by Michelle Alexander, or even Black Lies, White Lies (1995, New York) by Tony Brown.

 [3] Christian history is replete with Messianic movements which have, at one point in their history, predicted Judgement day and the date of the return of Christ. In fact, a great many of the demoninations which currently exist trace their origin to such trends. American Christianity is particularly prone to these trends, and an entire industry exists in which figures of seemingly dubious intentions and questionable scholarship essentially cash in on these predictions. One such figure who clearly takes advantage of all this in order to gain political power is John Hagee, a southern mega-pastor. One of his publications which uses Biblical themes to support the Israeli policies is CAN AMERICA SURVIVE? 10 PROPHETIC SIGNS THAT WE ARE THE TERMINAL GENERATION [2010, New York]. The return of Christ is deemed contingent upon Christian support of Israel. If Israel does not exist, Christ cannot return. This is the essence of his argument.

[4] One interesting article on this is "Trying to force the Rapture"http://www.rense.com/general67/rap.htm.

 [5] Ribaa is a hotly contested issue within Muslim scholarship. Modern Muslim thought seems to equate it with interest in its totality, loans with usurious rates, or something else entirely. It is worth noting here that Ribaa has the meaning of theft. Our point is that Ribaa can encompass all of the above mentioned examples as well as economic systems/philosophies which are destroying lives and land. It is worth noting that Ribaa can involve individuals as well, and that the Qur'an has taken the position that it is an immoral increase of wealth. The Qur'an seeks to touch the hearts and minds of goodly people to totally give up engaging in Ribaa.

Putting Allah in proper perspective: Friday Khutbah

( Note: The following is an edited version of the Friday Khutbah delivered 1/13/17 at Toledo Masjid Al-Islam. The opening Hamd has been omitted here.)

Pondering upon Allah's solitary nature

We begin by referencing two reports from the Prophet, upon whom be peace.

"The most virtuous (type of ) dhikr is: 'Nothing deserves worship except Allah'". افضل الذكر لا اله الا اللهHe is also reported to have said "Whosoever proclaims Laa elaaha ill Allah, has entered Paradise." من قال لا اله إلا الله دخل الجنةThere are many other ahadeeth that carry a similar message, explaining to us the benefit of له اله الا الله as a statement. However, it is as a concept that we have to deeply ponder and remember that is important.



In our Khutbahs here we typically say therein "None deserves worship except Allah, He is alone, has no partners" لا اله الا الله وحده لا شريك له  . Practically, we can recite this statement and similar statements, but what does it all mean?

In our recent spirituality session (1) we shared a powerful observation from Imam Al-Ghazzali(2). While he is admittedly speaking on the statement Allahu Akbar [recited at every movement during prayers], it is just as applicable to 'Laa elaaha ill-Allah'. Indeed, we even have it in the Sunnah that the Prophet joined these phrases [by reciting Subhaan Allah, walhamdulillaah, wa Laa elaaha ill Allah WaLLaahu Akbar].

Imam Al-Ghazali said "For example, the meaning of Allahu Akbar [God is greater]-if one does not know this meaning, he is ignorant."

This is understandable, after all, we all are ignorant of something.

The Imam continues ;" If he knows it, but there is something greater than God in his soul, he is not truthful. It will be said to him: Those words are true, but you are speaking lies! Whenever something else is more obeyed than Allah The Most High, that thing is greater to him, his object of worship, his 'god' which he serves."

Therefore, these expressions that we habitually recite: Laa elaaha ill Allah, Allahu Akbar and the like, these words must carry real meaning for us. To be Muslims, we have to truly conceptualize Allah as the only God, the only deserving of worship. This is more than simply not bowing to an idol,

After all, it can be said that Muslims bow to things. We do make our Salaah facing the Qiblah, the Ka'bah in Makkah! At Hajj, we circle the Ka'bah, we make Rukoo' and Sujood [bowing and prostrating ] in our prayers there facing that building, and because of that some critics say we take that as an idol,

We know that idea is a mistake, we don't worship the Ka'bah, and bowing does not imply worship. We seek to address that by pointing out that in many cultures there exists a custom of bowing, to teachers, to parents, elders and the like. That bowing does not imply worship!

Tauheed [perceiving God as one and alone] is more than simply not bowing to idols, and, as we should have realized, even the bowing to things is not a big deal in the long run! To uphold Tauheed, one is to take as priorities what Allah says are priorities. The worship of Allah alone translates into proper thinking and proper action.

The Qur'an says "Allah's own declaration is 'none deserves worship except him: this is the declaration of angels, the people of knowledge, standing in/for justice." [Q 3:18] ;">شَهِدَ اللّهُ أَنَّهُ لاَ إِلَـهَ إِلاَّ هُوَ وَالْمَلاَئِكَةُ وَأُوْلُواْ الْعِلْمِ قَآئِمَاً بِالْقِسْطِ

So Imaan [faith] in God alone as God is connected to angels, to angelic behavior, knowledge and science, to justice and fair play. We see here CORRECT THINKING and CORRECT ACTION.

So do take heed of Laa elaha ill Allah, because when it becomes a conscious reality, you will deserve paradise, which begins here and is fully manifested in the next life. We seek Allah's guidance, forgiveness and mercy.

Keeping our minds clear of Shirk

Often in the Qur'an, we find that Shirk is connected with injustice and even hypocrisy(3). Soorah Al-Munafiqoon [Chapter 63] and Soorat at Taubah [Chapter 9] are good places to research this. So we want to be true servants of Allah alone, we want to be people oriented upon Tauheed!

وَمَن يُطِعْ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا
Whosoever obeys Allah and his messenger have achieved a mighty achievement. [Q 33:71].

How do we obey Allah? We obey by seeing him correctly as the only one deserving worship. How do we obey the Prophet, the Messenger? We obey him by emulating how the Prophet connected to his Lord.

"Indeed, you have in Allah's Messenger a goodly model for any who has hope in God, the final day, and contemplate upon God much." [Q 33:21]

لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا

Notice the verse is speaking on those who have hope in Allah, who recall Allah and long for his presence and blessings. That teaches us that we should not take Islam for granted, that we do like the Prophet [Sall Allahu 'alayhi wa sallam] would do, continuously seek out and strengthen our ties with Allah. We work to internalize the teaching that Allah alone deserves worship, not our whims, egos or delusions.

End notes

[1] This session can be found on Youtube.com  under the title How to develop and maintain a Healthy Islam by Imam Shamsuddin Waheed.

[2] Imam Abu Haamid Muhammad Al-Ghazali [ 1058-1111] was a great scholar and spiritualist. His writings are profound and cover so many aspects of Islam that he has been given the title Hujjat Al-Islam [the evidence of Islam], a rare honorific among Sunni Muslims. Many academics have proven that Imam Al-Ghazali's works have influenced such Christian theologians such as Thomas Aquinas!

[3] This is addressed in some detail at[url] http://shamsuddinwaheed.blogspot.com/2008/10/only-one-god-forgotten-aspects-of.html[/url]

The Psychology of Family and Spirituality in Islam

[Note: This is an edited version of the address given at the February 2016  Tazkiyatun Nafs program at Toledo Masjid Al-Islam.]


Let us begin by asking how 'family' is defined? Or even the term 'spirituality' for that matter. In this age, we think of the Nuclear Family unit when it comes to family. The Nuclear Family unit is a married couple, with three children maximum. Admittedly this does still get extended to include grandparents, cousins etc.

Traditional cultures tend to expand these family groupings to include clan, tribe or a feeling of loyalty to locality.

Families have shared bloodlines and history. They also develop over long periods shared experiences, pains and laughter. This is a bond that is usually unbreakable.

"And have Taqwaa of Allah, through whom you ask each other [O humans] [of your rights], and the family [as well], Indeed, Allah is Ever-Watchful over you." [Q 4:1]
يَا أَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا وَنِسَاء وَاتَّقُواْ اللّهَ الَّذِي تَسَاءلُونَ بِهِ وَالأَرْحَامَ إِنَّ اللّهَ كَانَ عَلَيْكُمْ رَقِيبًا

The family bond is natural, and Taqwaa is expressed by respecting that bond.

The soul and the family in New Testament tradition

Some religions have a shaky view when it comes to the ties between the family and the soul. Paul [1 Cor. 7:8]  says it is better to not marry. The New Testament has Jesus ['Isa, 'alayhis salaam] say that he has come to divide family members [Matt.10:35]. So we have these two New Testament assertions that place family as something that can destroy the soul, and that the family must be sacrificed  for the welfare of the soul!

Issues that need to be addressed from the Islamic perspective

[1] God placed you with your blood family. The blood ties, shared experiences, all creates bonds which are not to be broken. Indeed, Allah says that even if our disbelieving parents try to induce us towards false worship, we are not to do that. however we are to keep strong ties with them in life. [ Q 31:15]

[2] The blood family is the first school wherein we learn about God, worship, 'aqeedah etc.

The Prophet said "Marriage is half of the deen" {Bayhaqi}. Why does he, 'alayhis salaatu was salaam, say this? Because from that, a Jamaa'ah has the potential to be born, born to worship Allah. Even the relationship between two people, with it's ups and downs, can bring them closer to Allah in giving thanks as well as calling on him during times of difficulty. When one has a family, the believer spends much time praying [Du'aa] for them. According to the Messenger of Allah [Sall Allahu 'alayhi wa sallam], this counts as worship.

"Du'aa  is the core of worship," [ Tirmidhee].  "Du'aa is worship" [ Abu Dawud and Tirmidhee].

[3] The concept of 'family' is very much expanded in Islam. Allah says the believers are nothing more than a brotherhood. "Brotherhood" [Ikhwah] is nothing more than a fancy term for family. [ Q 49:10]

Healthy people care about their family, they are careful with regards to the feelings and health of their family, they look for the interests of their family. Muslims are  supposed to be concerned about each other. This is even reflected in the small act of watching the news whenever we come across a news item involving other Muslims. Even without knowing the Ahadeeth or Quranic verses on this subject, Muslims do this, they do this because caring for other Muslims is something which is built-in into the daily practice of this Deen!

In the sitting posture of Salaah, we pray "O Allah, make the needs of Muhammad and his people be met." We also pray "O Allah, send blessings on Muhammad and his people." We are praying for the cause of Muhammad, the person of Muhammad, but also for his followers, that they have not only their needs, but blessings as well. That they have not only their immediate needs, but to have extra things, happiness in their existence.

Moreover, we 'officially' end the Salaah by turning to the right and the left, reciting the Tasleem [As salaamu 'alaykum wa rahmatullah, may the peace and mercy of Allah be on you].

Even praying alone, we still do this, and it's not restricted to communal prayers. It is said that we do this in order to greet the angels. Another way of looking at this, however, is that this serves as a training. In the midst of our worship of Allah, we are conditioned to care about other people.

In addition, in the family the family prays together in Jamaa'ah. They pray for each other and with each other. So we have here family connected by blood, but also connected [i.e. formed] by their shared belief in Almighty Allah.

This should bring us to a better understanding of the Prophet's statement [peace and blessings be on him] "None of you have Imaan until [Hattaaa] you love for your brother what you love for yourself." [Muslim].

Faith in God is deficient unless it is accompanied by- at minimum-  concern for one's brother. This is a value Islam seeks to develop within its followers.

What to do when family members are detrimental for our spiritual development

This scenario is one faced very often, by Muslims with Non Muslim family members, as well as Muslims dealing with [Muslim] family with different ideas of what it means to practice the religion.

The Qur'an gives us a powerful set of guidelines to answer this query.

"O believers, Indeed, some of your wives and your children are enemies to you." [Q 64:14]

We have to stop for a moment. Enemies is an extreme term to use. It means that they [the family members] have the potential to bring you harm when they are not on the same page spiritually. The verse continues to give us instructions.

ا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَّكُمْ فَاحْذَرُوهُمْ وَإِن تَعْفُوا وَتَصْفَحُوا وَتَغْفِرُوا فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
[1] Beware of them[Fah-dharhum].

Knowing that they can bring harm, one takes precautions. If they go in a direction that seeks to take you to Haraam, or to that which brings harm, even though they may not realize the harm they are bringing, be on the lookout!

In modern times we talk about toxic people or narcissistic  personalities. Included in this are folks who are emotionally manipulative or even guilty of emotional blackmail. We are told to limit our interactions with these types. Extend this to, for example, those who constantly backbite or gossip. In Islam, the listener is also deemed as guilty as the speaker. So if we know these types, when they start, change the subject or leave the conversation. Similarly, if they offer you drugs, alcohol and the like, simply decline and avoid that environment.

[2] "If you pardon" [wa in Ta'foo]

Try to be understanding of their situation or condition. Try to excuse them, even though you are taking precautions to limit their harm to you.

[3] "Overlook" [wa tas-fahoo]

To be forbearing, to put up with it all to a point. To be patient. One need not turn everything into an argument.

In the age of internet and mass communication, we often hear about the Haraam Police. This is a nickname give to Muslims who are always so preoccupied with the issues of other people. They will police your clothes and your Facebook posts. They will critique your beard, women's Hijaab and the like. They have stations everywhere, and will even spend time critiquing Imams. They will analyze speeches of Imams and scholars, especially the famous ones, for theological mistakes, for mispronunciation of Qur'anic sentences. They will even publish books of 'refutations' regarding these personalities "deviance" and YouTube videos will follow suit.

We can understand the command to overlook in that sense as well. Don't let it bother you. You don't need to become the Haraam police yourselves, Take precautions, yet be understanding and overlook their issues. Strive to be better yourself, and avoid becoming judgmental. You may end up becoming a positive influence on them. This is precisely the way of the Prophet.


The great Egyptian scholar, Shaikh Muhammad Al-Ghazzali [1917-1996] was once asked "What is the ruling about one who has abandoned prayers? The questioner was probably expecting that the Shaikh would declare such a person a disbeliever and the like. However, the Shaikh gave a beautiful response. He says "His ruling is that YOU take him WITH YOU to the mosque."

To take someone with you is a sign of caring, and that care may indeed change that person's condition and you can become the best of friends. Remember Khalid ibn al-Waleed, who fought the Muslims at Uhud, or Umar ibn al-Khattab, Radee Allahu 'anhumaa. These were foes to Islam and the Prophet himself, yet became the greatest champions of the deen.

[3] "And forgive" [wa taghfiruu]

Forgiveness is the last response in this series of steps. The Prophet practiced this many times, the most important being when he issued an amnesty for all those who had led a two decade bloody campaign against him.

Forgiveness is difficult but doable. It is also one of the main pillars of a high spiritual position, to be yourself forgiving, and not just asking Allah for his forgiveness.

The verse ends "So Indeed, Allah is the Forgiver, Compassionate"

Your 'foes' and yourself receive forgiveness from God. God is intensely forgiving. He does so often. He is the Constantly Merciful.

Understanding Mercy and Forgiveness

Enmity which is causing you stress, coming from whatever quarter, bringing into your life negative energy, striving to take you away from God and what is healthy, Allah can still deal with them. He can bring people to guidance. Allah can heal such people, here in this life.

That is an equation that we best remember.

By the same token, Allah says the Qur'an itself is a healer. He also says to "Make Jihaad against them [the rejectors] with it [i.e. Qur'an], and a mighty Jihaad it is." [Q 25:52]

Allah's healing can come to others by your own hands. To those with bad habits, share with them what the Qur'an says on that habit. To those who oppose Islam based on misinformation, share with them what the Qur'an says on that subject. If necessary, given them a Qur'an to read for themselves.

A Realistic Religion

This deen addresses all angles and all sides. If the majority of human beings could be influenced by only a third of what it teaches, the world would surely be better off. The Muslims have forgotten much of these teachings, that is the only logical explanation behind the many wars being fought in Muslim lands.

May Allah make us stronger as a body of believers, and increase in our our understanding of others, and understanding of our own needs.

Accessing our lost spiritual wealth

The following is an edited version of the address given at the spirituality session at Toledo Masjid Al-Islam January 11th, 2016.]

We have to begin this subject by referring to the Qur'an. It says that the essence of every human being acknowledges their Lord. Alastu  Berabbikum? Qaaloo Balaa Shahidnaa. "Am I not your Lord", God asks. "Yes, we testify", is the response. It goes on to say that on judgement day, the excuse of "simply" adhering to family/social conventions will not be acceptable in the Divine Court.[ Q 7:172-173]

We also have the hadeeth in which the Prophet reportedly says " Every child is born upon the Fitrah." . This part of the hadeeth can be seen as Tafseer on the verses mentioned earlier. The hadeeth continues "His parents make him a Jew, a Christian, or a Zoroastrian." [Bukhari and Muslim]. So what do we learn?

[1] All humans possess, to use the language of tonight's program- that treasure, or at least they possess the potential to access that treasure.

[2] That treasure is bright, it is shiny and attractive, and is at its brightest in children, especially the very young. This fact is universally know, across religions and cultures. The Bible has it that Jesus says "You shall not enter heaven until you become like these little children." [Matt. 18:3]

Across human cultures, the statements and smiles of children are seen as reflecting an essential goodness and purity. Indeed, adults are often judged by other adults based upon their children's impressions. That is just a fact! In Islamic terminology, this is called Fitrah, the term highlighted in the hadeeth cited earlier.

Moreover, across human societies, crimes against children are seen as among the most horrible of crimes.


[3] Children are raised, influenced by their societies, to become adults with the thinking of that society or their surroundings. Thus, the import of the second part of the hadeeth "the parents make him a Jew, Christian or Zoroastrian".  This part of the hadeeth highlights  for us that treasure becoming lost or, to use another term, buried.


When the treasure gets buried, the consequences are profound. Faith in fellow man as well as faith in God weakens, if not totally dies! Ties between peoples become little more than business transactions. Trust is destroyed. A Vacuum is created, a hole is made. Some attempt to fill it by using drugs. Some turn to alcohol. Some will turn to other items. Others may seek to fill that hole by harming themselves, or others, even going to the route of committing suicide. Others still will turn to materialism as their god, or fill that hole in their own soul by seeking to dominate other human being, seeking after power and authority. They will often proclaim belief in empty, meaningless expressions. They make their lives' mission the acquisition of the biggest phones, the biggest cars. They risk becoming a people dedicated to nothing but indulgence.


Why tell us about the original acknowledgement?

After God says all of Adam's children recognize, in their own core, we are told

"Thus, do we [Allah] explain clearly the signs so that perhaps they will return " { Q 7:174]

وَكَذَلِكَ نُفَصِّلُ الآيَاتِ وَلَعَلَّهُمْ يَرْجِعُونَ

This means that Allah has told us this in order that we may return to it. He has told us a treasure exists and has even given us a map.



Continuing with this analogy. By stages, we are taught how to read the map. Messengers of God come to give us tips, to instruct us as to its symbols. There is even a discipline that must be adhered to if we are going to read the map correctly.

The  role of ritual

All religions have the rituals of worship, fasting and prayer, in some sense or another. These concepts have survived the corruptions that have taken place over the countless generations. However, in Islam we have Al Kitaab Al Mubeen, The Clear Scripture and we also have the Straight Path. "All paths lead to God", the popular saying goes. However, the Islam of the Qur'an and Prophet Muhammad constitutes the straight path. The shortest distance between two points is a straight line. That is Islam. Islam is the path that gets you there quick.

We have prayer and fasting, but we also have a discipline. This is shown in what the religion says about pork. Yes, Allah created pigs, yet he also says we are not to consume them. God created grapes, yet he says we are not to consume wine. These are NOT petty injunctions. These are examples of the discipline needed to study that map and bring out the treasure which has been hidden for so long!

So all of the authentic teachings and rules of Islam are present for our benefit and welfare.


Can antiquity be our guide?

When we talk about guidance, we tend to look at the past. For Muslims of all shades and madhaahib, we will look to the time of the Prophet. For Christians, they will focus upon the person of Christ. In this practice, we are indirectly acknowledging that there are deficiencies in today's way of thinking.

There is truth in this, however we can also view this in another way. Our Recent past, as recently as our parents and grandparents, can likewise provide us with keys to unlocking that treasure. Our recent past includes people we admire in our family line or in our society. I am not talking about actors and politicians. I am talking about figures who were truly about what is right, especially those we saw personally and was able to access personally.

Think about what you admire and love within them. Perhaps they were hard working, courageous. People dedicated to prayer, overcoming serious problems. These positive things are also a source of guidance. After all, Allah does not make mistakes. He placed you in your family and in your unique set of circumstances as a foundation.


Contemporary mindset very evil

The prevalent mindset in today's world is directed by evil forces. In politics, social order, even in the imagery of religion. The prevalent mindset promotes violence, xenophobia, racism, enmity between communities, selfishness, distrust, greed and paranoia. It promotes individualism in an unhealthy way, making us easier prey. Moreover, the prevalent mindset is against education.

Education should give us knowledge as well as cultivation, to make us better people. But today there are moves that seek to go against making us better people, In short, the prevalent mindset seeks to lock us out of the treasure.


Be courageous

Don't be afraid to be "weird". The Muslim should particularly be "weird" in the sense that our thinking and mindset be directed by this religion more so than any other consideration.

"And whosoever obeys Allah and his Messengerr have already acheived a mighty acheivement.{ Q 33:71}
وَمَن يُطِعْ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا

Every child is born upon the Fitrah

Children don't know fiqh or religious labels. They don't even care about that. They do, however, love. They share. They trust. They bring out things in adults. They worship without any urging from their parents.

Watch your toddlers put down a rug and make Sajdah. They do so with joy, and brings joy to the hearts of nearby adults.

The Prophet's grandchildren [Hasan and Husseein] used to climb on his blessed back when he was in Sajdah, and it has happened to us all. Even within the animal kingdom, at the Haram [Makkah, site of the Ka'bah], birds are always circling the Ka'bah [i.e. Tawaf] and never make any droppings on the pilgrims.

Children and animals both exists in a state which recognizes God. For children, the older they get the easier it gets to be taken into another direction, which is mentioned in the hadeeth.


Job of Parents

Parents have to strive to bring up their children right, and the children also push their parents in the right direction, having the correct attitude. The children can give us keys to the treasure, and even tips on how to read the map. When that map is read with the distractions of ego, anger, insecurity, past hurts and the like, you will go in the wrong direction.

So it's more than having a map or even the treasure. It has to be read correctly and the treasure has to be utilized correctly.

Qur'an

"So when you read the Qur'an, seek refuge with Allah from Satan, the rejected enemy." [ Q 16:98]

فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

We don;t just say 'Bismillah"! People can [and do] be horrible in the name of God. We have to say A 'oodhoo Bellaahee Minash shaytaanir Rajeem.

In a similar way, money cannot solve our problems unless we know how to use it!

As life goes on, the more knowledge and experience we get under our belt, the easier it should be to use that map and utilize the treasure. If we don't have the knowledge/experience, we have to follow those who do.

"So ask the people opf reminder, i.e. knowledge, if you don't know" { Qur'an 16:43, 21:7]
فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنتُمْ لاَ تَعْلَمُونَ

The guides can take us there, or at least show us where to look and what to zoom in upon.

Addressing our unique needs

All of us have some common needs, but there are needs that are unique. A person needing evidence that God exists is not the same as one needing to learn the details of the salaat. The first person is skeptical, while the other simply needs technical support.

Moreover, an astray person, in need of guidance, yet attempts to always argue with the guide or put on a show for the guide, that person needs hidaayah the most, and if the guide cannot deal with them, it is to the loss of that astray person.

In the Seerah literature, we have a report which states that a man came to the Prophet [peace and blessings of Allah be upon him]  complaining that he [the Prophet] was  not giving out wealth correctly. The man said to the Prophet "Fear Allah, O Muhammad" [as the exact wording says Faqaala "AttaqqiLLaah, Yaa Muhammad"].

The man didn't even call him "Prophet or Messenger" . He says "Muhammad". The Prophet responded "who is more in obedience to God that me, who is more trustworthy than me?" [Bukhari and Muslim].

The hadeeth says the man walked away. That man, tradition says, is the progenitor of the Khawaarij [Kharijites], the first terrorists group in the Muslim communitty. This emerged in Iraq, where ISIS has likewise, also emerged.

So when the guides are marginalized or ignored due to ego, the consequences can be devastating, both physically and spiritually.

The same hadeeth goes on to talk about a people who recite the Qur'an, but it doesn't go beyond their throats. They leave the religion the way an arrow leaves the bow when shot out [thus, the name Khawaarij, from the root kharaja 'he left']

While we see this hadeeth as predicting a political rebellion, this can also be seen in a spiritual sense. God knows what he's doing. He sent prophets and guides as well. He sent guidance. He sent a map. So don't underestimate the guide. Let him help you, and you help him,

Let us use the map, let us access the treasure for our benefit, and whatever level we are at now. May Alllah be our protector and guide.

How to connect to the Qur'an

[ Note: This speech was delivered at the spirituality session at Toledo Masjid on November 9th, 2015. This is an edited version.]

We live in a digital age, spending much time in front of computer screens, communicating through text messages, viewing websites on our phones and the like. We have even reached the point in history where traditional print media- such as Newspapers and magazines, are at risk of becoming extinct. In addition to this reality, we all live very busy lives. Work and family occupy our every waking moment, making it difficult to offer the five daily prayers on time, let alone having time to read.

Books, for many of this generation, can no longer capture our attention. This difficulty is magnified with regards to the Qur'an, a scripture with 114 chapters, written in a language most of us don't understand. Thus, being connected to the Qur'an is a daunting challenge.

The word Qur'an [      القرآن        ] comes from the root Qa-ra-a [     قرأ     ] which means "He read". Al-Qur'aan is something that is to be read or recited repeatedly.

Despite this reality, the sad truth is that in our age, there is a disconnect  from the Book of Allah.

This "disconnect" was predicted by the Prophet Muhammad himself. He, upon whom be peace and blessings, said that in the last age "Nothing of the Qur'an will remain except its symbols" [Bayhaqi, Shu'b al Imaan]. Moreover, the Qur'an tells us that the on Judgement day, the Prophet will complain

"And the Messenger will say 'O My Lord. indeed, my people have taken this Qur'an as a thing to be abandoned." [Q 25:30]. 

So the Qur'an being abandoned in terms of being a relevant force is one of the signs of the end.

If this is the case, is hope useless?

"Say: O My Servant who have brought harm to their own souls. Do not despair of the Mercy of God." [Q 39:53]

So, even in our mistakes and sins, we should never lose hope. God is Merciful and Compassionate. Mercy is in itself a pillar by which the Universe is operated [Q 40:6].

The Qur'an itself is a Mercy to Mankind, so we should never despair or give up hope in God.


Some practical ways to approach and stay connected to the Qur'an


[1] Prayer: Salaat and Qur'an are closely connected. Reciting Al-Faatihah is an obligation, and in keeping with the Prophetic tradition, we recite other verses/Soorahs in the Salaat. Compile a list of verses or Soorahs to use in your Salaat, and use them in your Salaat. Consider switching Soorahs, or choosing particular Soorahs for particular Salawaat [Plural of Salaat]. All of us may work, so on work days we usually recite Short Soorahs in our prayers, being conscious of time constraints. However, on our days off, consider reciting longer texts, particularly in Maghrib or Fajr prayers.


[2] Technology: access to recordings of Soorahs, recited in a correct way, are now available at little or no cost, via SmartPhones, DVDs, CDs, etc. Ideally a live physical teacher would be better, but if none is available, learning the text is still accessible.

[3] Read ten verses daily at bed time. If unable to do this, ten verses weekly.

[4] Keep a notebook handy. For studious people, for memorization and study purposes, this is a very good method for retaining information. Note down verses that are interesting or that generate questions. This also allows one to note questions and perhaps research into outside sources [The Seerah, Fiqh, history, language etc..]

[5] The position of Arabic cannot be emphasized enough. The vocabulary of the Qur'an is deeply nuanced, and such nuances cannot be captured in translation. So it is vital to learn Arabic, especially if one wishes to engage in a scholarly study of the Quranic text.



Purification of the Heart

These practical steps also help in terms of keeping the heart pure and clean. A correct mentality is vital for our spiritual health.  Thus, there is wisdom in the practice of making Wudoo' before reading it. It's true that there is no Quranic verse or hadeeth that commands it, but nonetheless it is agreed among the schools of jurisprudence of Ahlus sunnah wal Jamaa'ah.

The making of Wudoo' brings a mental preparation for an important act, just as it does when we make Wudoo' before offering our prayers.

In addition, Allah says repeatedly "So when reciting Qur'an, seek refuge with Allah from Satan, the rejected." [Q 16:98]

We are to want what Allah wants us to have, rather than simply a validation of our whims.It's also helpful to read without background noise.


Taqwaaa

Our interest in the Qur'an is beyond academic. the Book of Allah is guidance for those with Taqwaaa, and cannot benefit those hearts are absent of it. This is spiritual and mental.

All of us are products of our environments, experiences, secular education and upbringing. We are all influenced by influences both good and bad. Nonetheless, Allah has made the Qur'an the ultimate filter, distinguishing between what is harmful and what is beneficial [Q 25:1].

So while we want paradise and God's favors, the guidance is to affect us in the here and now. It is to make our hearts healthier. The Prophet is reported to have said "Consult your heart".

The healthy heart is the one which can make healthy decisions, but that requires keeping the heart healthy with spiritual exercise, staying in shape and avoiding the "junk food" in terms of "Junk influences". Keep the heart healthy by remembering Allah, by reciting his names and his scripture.


Problematic texts?


The disconnect in this age between the Qur'an and the consciousness of mankind [Muslims included] has led to misapplying and explaining wrongly certain texts. Thus, people talk about "war verses". They talk about expressions such as "Allah is the best of plotters". All of these concerns can be easily addressed with just a little bit of study, but we also must remember that all of the Quranic contents are there to protect and enhance Taqwaaa, to bring overall relief and benefit to humanity.

Using this Scripture to create a picture of Tyranny, Egotism, and arrogance is to do a disservice to the text but also to mankind. It's even a disservice to the doer himself!

Allah mentions that there are those with sealed hearts, with barriers that prevent them from understanding the Qur'an. Those barriers exist because of- essentially- corrupted hearts. So we should not heed such people when they talk about Islam.


Final advice

Don't consume too quickly. Take your time in this religion. Learn how to swim before jumping at the deep end of the water.

Allah says "So read [we can understand this as also meaning 'implement'] what is easy for you of this Qur'an" [Q 73:20]

So be patient with this Deen, with the Sunnah and with this Qur'an. Be patient with it, just as God has been patient with you. Patience is something which will bring the fruits this scripture has to offer.