Satan Series

 Note: The following are recordings from our recent Friday Khutbah's in which various aspects of Satan- as depicted in the Qur'an and Hadeeth, are explored. 

[1] Understanding Taaghoot: separating fact from fiction: 

https://www.facebook.com/watch/live/?v=323628222309729&ref=watch_permalink

Summary: A foundation for understanding Devilish intentions and interactions, as well as an examination of the importance of Divine protection. 

 

[2] The emergence of Satanic influence

https://www.facebook.com/154152348017299/videos/989328314916485

 Summary: An analysis, based within the Qur'an, of what Satanic influence actually entails, as well as the consequences for heeding his call. This Khutbah is a very important introduction to this subject, for a religious as well as Non religious observer. 

 

(3) Worship and Satanic distractions:

Summary: While worship is a tool for moral and physical development, Satan influences us to be wasteful, irresponsible, and the like. This is a follow up from the 2nd Khutbah. 

https://www.facebook.com/154152348017299/videos/656326395005562 

(4) The Real Jihad: building internal resistance

Summary: Prophet Muhammad (Sall Allahu 'alayhi wa sallam) teaches the importance of building one's internal capacity to combat Satan. 

https://www.facebook.com/154152348017299/videos/254047672640131

 

It is recommended to watch these lectures in the above order. Thoughts and feedback are welcome.

 

 

Thoughts on Muslim Unity in the midst of Differences

Introduction

From a faith perspective, religion comes to provide clarity, guidance, and light in a world of confusion, fears and anxiety.  We are conditioned to accept that it is all clear cut, black and white, right or wrong.

Scriptural citations are made in order to validate particular theological or methodological positions, and an assumption is automatically made that any disagreement with the position in question amounts to religious corruption, rejection of faith, or even rejection of God himself (i.e. atheism).

The purpose of this brief post is to outline some important points to remember when encountering views or methodologies that are counter to our own.  The primary focus of this article is the religion of Islam and the Muslim community.


One Scripture, Many Interpretations

A profound expression attributed to the Prophet's son in law, 'Ali ibn  Abi Taalib, says that while the Qur'an is from God, its interpreters  are humans. Diversity is a part of the human experience, and creation itself would be a dull ad boring existence if not for the various ways of understanding and applying ideas, arts, and any other item you could name.

For Muslims we are blessed to have a scripture that is universally accepted as being the same text that emanated from the Prophet (FT.1). It is viewed as a text that is totally secure from corruption. It is the most read and scrutinized religious text.

While there has always been differences in interpretation (ft.2), the primary as well as the most of the secondary foundations have always been accepted. Thus, Shiites and Sunnis accept the Qur'an, Prophet Muhammad ( Sall Allahu 'alayhi wa sallam), the five pillars, the articles of faith, and so forth.  Divergence from these core principles have rightly been viewed with suspicion.

The Qur'anic language itself is largely general. It deliberately does not always go into specifics. Indeed, the story that forms the second chapter of the text highlights the pitfalls of always looking for precise details.  Allah The Almighty  asks the Children of Israel to make a sacrifice. They demand the specific details of the animal, so much so that the point of doing that was lost.

With that said, it is also a part of the nature of the Quranic text that it has allowances for the mind to delve into it, to bring out gems of insight, beautiful and profound realizations that impact one's faith, law, and social development. 

Unity through diversity

Within the same religious community, even the same sect, differences can emerge. This is part of the development of man.  The Qur'an itself states thusly :" And if God has wanted, He would have made you one unit...( Q 5:48).

Allah wants us to benefit from diversity, indeed, unity itself can be achieved when we can accept that differences are fine, so long as the foundational structures are present.

I believe that the trend to make everyone think and act the same, atleast in an Islamic framework, comes from an imperialist mindset. It assumes that we are always right, and other always wrong. It stems from a desire to exercise power, and it is such mindsets that we have to be cautious of.

There is always more grey than black and white. Life and its surrounding circumstances can be very complex and complicated. Our experiences may not be the experiences of others, we are often not privy to the social and religious realities of others.

Allah wants dedication and sincerity, Not Robotic movements

All of us are aware that the Qur'an says that God desires neither blood nor meat, but rather taqwaa. Taqwaa is a by product of moral and spiritual intelligence.It has to be cultivated, and that takes time. Knowledge and wisdom likewise takes time to develop. It is actually lifelong. Mistakes can be made along the way, but that is also a means by which lessons are learned.

 Conclusion 


Islam is a religion that seeks the best for its followers, indeed, for mankind itself. This is why it is not only against the consumption of intoxicants and gambling (waste of resources), it is also against destructive concepts such as racism, sexism, and the like. We seek the preservation of all that makes life worth living, all that makes life safe and happy.

Unity is achievable through diversity, and diversity is likewise achievable by the recognition of the true source of unity, THE LORD OF ALL. The Lord of all has put us in the situations that we are in. He has put us in the environments we are in, and has allowed us to make judgements that are-hopefully- in line with the goals and apsirations of all human beings, justice, peace and security.

Let us avoid sectarian pitfalls, try to stick to the fundamentals of our faith, agree on what we all agree upon, agree to disagree, and move on.


Footnotes

[1] While the  religious teaching that the Qur'an was given to the Prophet by God through the Angel Jibril (Gabriel) is disputed by Non Muslims, it should be accepted by all hands that the Qur'an was recited from the Prophet to humans.

[2] The differences in interpretations, at least in the early period, seemed to be more around Fiqhi issues rather than theological points. There are a variety of interpretative methods that have been employed throughout the ages, approaches to scripture that have yielded great results. A good way to understand the Qur'an, even if reading it in a language other than Arabic, is to read it consistently, take notes, ask those whose knowledge and insight you can trust and respect, and keep in mind that your own relationship to the text will keep changing as your own life expands in experiences.

Pre-Ramadan Reflections in the age of Corona Virus

Ramadan 1441/2020  will be the most difficult period of fasting we have ever experienced. Almost globally, the normal communal activities, such as evening prayers (Salaat At Taraweeh), meals and visits to the mosques, have been banned by government decree, meant to decrease the spread of the Corona Virus (#COVID-19).

The situation is seemingly so bad that there have been voices in the Muslim community that have suggested that the fast be abandoned this year. While this is- in my view- an extreme overreaction- the situation, in particular the  cultural or traditional aspects of the month that will have to be modified or abandoned out of necessity this year, does warrant us to take a look at what our priorities should be.

Fasting: A means to connect to the Almighty

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا کُتِبَ عَلَیۡکُمُ الصِّیَامُ کَمَا کُتِبَ عَلَی الَّذِیۡنَ مِنۡ قَبۡلِکُمۡ لَعَلَّکُمۡ تَتَّقُوۡنَ

"O people of Secure commitment! Fasting is ordained on you, as it was on those before you, so that perhaps you will attain Taqwaa" ( Qur'an 2:185)


The above Quranic sentence is the core explanation of what fasting in Ramadan is about. It is about Taqwaa, that sense of reverence, awe of God. The cultural elements, such as the various foods served at dinner and mornings before dawn, presents and the like, all are certainly beneficial in their adding to the experience, however the goal is the attainment of Taqwaa.

Fasting is often called an invisible form of worship because it is one of the few actions which cannot be known precisely by anyone except the person and Allah. A person could fast, inside and outside of the month, without it being public knowledge, and conversely, break or disregard the fast in the privacy of his home.

If the primary goal is remembered, Ramadan won't be a burden this year.


The removal of distractions

The traditional observations, the details of which vary from place to place, will obviously not take place in their usual forms. Yet, there are things which will still be available which would distract us from the goals of the month. There are certain dramas, television shows/movies etc, which are released in the Muslim world during Ramadan, most of which have little or no spiritual content.

The fact that the majority of us have to work from our homes and be unable to attend dinners and communal activities can-in fact- force us to take a step back, to reexamine our priorities.

Taqwaa is developed mainly through efforts. Contemplation, prayer, reflection, study. Too many of us go through the month with all the financial, family and communal obligations- so much so that it drains us spiritually. THIS month will be different, God-willing. This month will be the time for Taqwaa to truly flourish.

There is a Hadeeth Qudsi (Sacred tradition) which summarizes this as God saying "The reward of fasting is ME". 


Actions we can do

I would suggest using Ramadan as an opportunity to reconnect with loved ones via the various communication platforms now available. Take a group of numbers each day, call or message them. Warmth, care and love are all positive emotions which can be found lacking when being unable to meet for dinners or for evening prayers.

There is a fear of social isolation because of the virus. Quarantines, social distancing guidelines, even being unable to shake hands (let alone hug) are truly heartbreaking, in particular for those who are elderly. We should be cognizant of this, and reach out as much as possible.

Reach out to those you have lost touch with. Let them know you care. You don't have to say those words, just reaching out will be sufficient.

Religious actions we can do

Taraweeh prayers can still be offered, just  offer them in your home. You can still read the Qur'an. Study it in your home. If you want to hear the entire Qur'an, recited by a talented Hafiz or Qari, there are countless YOUTUBE videos and Apps which are available. Indeed, on my television, I have at least three channels saved dedicated to the Qur'an (its Tarteel and Tafseer). I would also suggest Tahajjud prayers, observed late in the evenings. (#1)

Maintain a positive attitude. Have gratitude to Allah. Be thankful to be able to experience the month.

May Allah accept our prayer, fasting, and any good actions we are able to do. May He guide us, and protect us from those things which are detrimental to our health, in particular our spiritual health.

Endnote

[1] Salaat At Tahajjud, also known as Qiyam ul Layl ("Standing in the evening") was a prayer that was offered in the late hours of the night that was observed by Prophet Muhammad صلى الله عليه وسلم

It is observed in precisely the same manner as Salaat At Taraweeh, leading some to conclude that it in fact the same prayer, that Taraweeh is simply another name given for Tahajjud to be observed in communal fashion during the fasting month. 

It is universally acknowledged that Tahajjud can be offered year round. Whatever one's views, both opinions recognize the value of praying at night.

On the Wings of Angels: Reflections on Hadeeth Jibril

The following is a link to our March 2020 Hadeeth session, in which the famed narration known as "Hadeeth Jibril" is explored. The topics of Islam, Imaan (confidence), Ihsaan and the hour is explored.

There is also a robust Q and A.


On the Wings of Angels March 2020

Quranic Insights: Roadmap for a Better Life

( Below you will find parts one and two of a presentation on the utility of the Quranic revelation. It covers issues ranging from the sciences, hermeneutics, literalism and allegory in religious discourse.)


PART ONE


PART TWO

( Q and A session)

Muhammad: Man and Prophet

{ Note: The following is our address on the occasion of the birth of Prophet Muhammad, peace be upon him, given in Las Vegas, Nevada. Mawlid un Nabi , Rabi Al Awwal 12, 1420, November 20, 2018)


Muhammad: Man and Prophet

Study notes: Brief thoughts on Quranic texts [Soorah Al Hijr 15:1-10]

Note: Below is a summary of some thoughts generated upon study of verses from the Qur'an's fifteenth chapter, known as Soorah Al Hijr. The Arabic text is given below, and we have not included translation, except where noted within the article. This encourages the English language reader-if necessary- to read the translation of their choice for themselves. This article is not intended to be an authoritative Tafseer [commentary or explanation], but rather, an example of Tafheem [attempt at understanding] and Tadabbur, pondering upon the Quranic text. This also functions as an edited version  of our 7/2/17  presentation at our weekly Quranic discussion in the Mosque.










[15:1]

الَرَ تِلْكَ آيَاتُ الْكِتَابِ وَقُرْآنٍ مُّبِينٍ

As in many Soowar, we find rather odd letter combinations starting out the verse. Anyone acquainted with the Qur'an and the traditional Tafseer literature will know that there has been many theories expressed as to what these letter combinations [known as Al Muqata'aat] mean, as well as explanations that have been given in unorthodox writings [such as Rashad Khalifa's view that they are actually letters with numerical value [in the Abjad system], with a code that points to the world ending in the year 2280! (ft.1)

The more authoritative Tafaseer will usually have the expression "God knows best the meaning" in connection with Al Muqata'aat. It is the view of this writer that the meaning is actually rather simple and summarized as follows: [1] With only the exception of Soorah Maryam [19:1], the letter combinations [or "initals" if you wish] always precede a mention of something regading the Qur'an itself, and here is no different. "Alif-Laam, Raa, These are the signs of the Scripture, and a reading that is perfectly clear [Qur'aanin Mubeen]" . (2) Therefore, the Muqata'aat are Attention getters, taking our attention to that which follows it, in this case, to the value of the Qur'an itself!

This is not a new speculation, Ibn Katheer in his commentary [Tafseer Al Qur'aan Al 'Adheem] mentions this was an explanation advanced by some scholars in his own time [he died in 1373 CE]. While it is true that he does not appear to endorse this view, the fact that he encountered it does tell us that this is not a novel opinion! In our own times, organiztions of importance are better known by their initials, it is the initials in their name which generate the most and quickest attention. FBI, rather than "Federal Bureau of Investigation", CIA, rather than "Central Intelligence Agency" and so forth.


[15:2-4]

رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُواْ لَوْ كَانُواْ مُسْلِمِينَ
ذَرْهُمْ يَأْكُلُواْ وَيَتَمَتَّعُواْ وَيُلْهِهِمُ الأَمَلُ فَسَوْفَ يَعْلَمُونَ
وَمَا أَهْلَكْنَا مِن قَرْيَةٍ إِلاَّ وَلَهَا كِتَابٌ مَّعْلُومٌ


As in many places within this scripture, the term Kuffar [or here Alladheena Kafaroo] does not speak to each and every single Non Muslim, but rather, to what the Qur'an calls "elites" [Al Mala'a] or "The leadership of Kufr" [A-immat al Kufr] [Q 9:12].

The winds of change always, atleast eventually, change in the favor of truth and justice. "Probably, those who reject wish they had been submissive, so let them consume ( Ya'kulu) and enjoy.."

The mission of the Prophets, with almost no exception, is always filled with persecution, slander, killlings, etc, in its initial stages. The Prophets are victims of all the above terrible things, but the tides change over time, in favor of the Prophets.

The term "Known decree" [Kitaabin Ma'loom] shows that when Allah does, in fact, punish a social order, He [Jalla wa 'Alaaa] does so because their crimes are so well known and established that their guilt is beyond doubt.


[15:5]

مَّا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَأْخِرُونَ


The Qur'an almost always looks at the big picture. No power can remain longer than God has permitted. This is something shown repeatedly in the Qur'an, and should be an axiomatic truth to a person familiar with the Quranic texts. It is worth noting that the term Ummah, used here, is also used in the Qur'an elsewhere as referring to a single person [as opposed to an entire group. The example of Abraham is in Q 16:120] and even to a time period ( Q 12:45).(FT,2)

[15:6-9]

وَقَالُواْ يَا أَيُّهَا الَّذِي نُزِّلَ عَلَيْهِ الذِّكْرُ إِنَّكَ لَمَجْنُونٌ
لَّوْ مَا تَأْتِينَا بِالْمَلائِكَةِ إِن كُنتَ مِنَ الصَّادِقِينَ
مَا نُنَزِّلُ الْمَلائِكَةَ إِلاَّ بِالحَقِّ وَمَا كَانُواْ إِذًا مُّنظَرِينَ
إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ

The Leaders of Rejection//Tyranny [A-Immat al Kufr] are always demanding magic tricks from the Prophets and Messengers of Allah.

The most important issue to remember in this discussion is that the mission and the message of the Prophets are not limited to "religion", but rather, they have social and political implications, Asking for magic tricks is simply a demeaning of the Divine message.

15:8 teaches us that if-in fact- angels would come down, they would not come for the whims of the rejectors, rather, they would come as God's agents of punishment.

15:9 is perhaps the most famous verse in this Soorah. "Indeed, it is We [i.e. Allah] who has sent the Reminder [Adh-Dhikr], and it is We [i.e. Allah] who guard it". It is the most famous ayah in this chapter because it speaks on the status of the Qur'an, and Muslims always quote it to show the textual preservation of the Qur'an.

The context [in particular with verse 6, which also has the word Adh-dhikr] seems to suggest an even deeper meaning, and that is that God's Message has been ever-consistent. The manifestation of God's message may have had differing emphasis depending on time, place and audience, nonethelss it has been consistent in overall point and overall philosophy.

Thus, universally, people of faith find muder to be repulsive, theft to be a criminal act, and have the same overall attitudes on issues relating to social and political order.(ft.3)

This goes along with other Quranic verses, such as "There is no change in the words of Allah" ( Q 6:34).

[15:10]

وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ فِي شِيَعِ الأَوَّلِينَ

The thoughts expressed in connection with verse 9 above provides a basis for which to understand this verse, as well as vv 11-15. Just as God's message has been consistent, the response of the leadership of Rejection has, likewise, been consistent. It has consisted of ridicule, slander, and eventually violence at some levels. Yet, God protects His overall message, and has especially done so with the Last of the Scriptures, given to the Last of the Prophets, the Universal Messenger, Muhammad ibn 'Abdullah, Sall Allahu 'alayhi wa sallam.

Notes

(1) Rashad Khalifa (1935-1990), an Egyptian Biochemist, advanced an idea that the entire Quranic corpus was all based on multiples of the number 19, thus, in his view, proving the Divine origin of the Qur'an. However, the text on which he derives his notion (Q 74:30) clearly speaks of Hell, and not the Qur'an. Moreover, it uses feminine pronoun ['Alayhaa] whereas "Qur'an" and words relating to it are masculine pronoun. Khalifa eventually declared himself as a Messenger of God [even signing his letters with the Farsi  term Rasool-e Khuda]. His views on the letter combinations in the Qur'an are to be found in his translation Quran: The Final Testament [1989, Tuscon, Arizona, Islamic Productions, pp613-625].

(2) Shaikh Akram Nadwi explains that the term in Q 12:45, ad-dakara, should be tadhakkara, but here has been changed in addakara because it has the meaning "to make effort to remember". In this case, Joseph's cell-mate, released, took a long time to recall his promise to Joseph to tell the ruler of his status. For more information, see Qur'an 12:42-46.

(3) As an example to prove this assertion, see the Qur'an 17:23-39. The basic moral code of life is given in those verses, a code that-broadly speaking- can be agreed upon by followers of every religion.

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.