Dealing with Dreams

 Introduction

Recently, a person told me of a dream in which centered around me. This would not be noteworthy, except that the person shared information that they would have no access to, information not available to them by any means, including an exact description of yet another person that would likewise be unavailable to the dreamer. While I have no intention of sharing the content of that dream, it did prompt me to look at information from the primary Islamic sources on this phenomenon

This post does not present itself as authoritative, merely as some fresh observations and reflections on the Islamic texts.

Can dreams really be from God?

The answer to this is a clear affirmation. The Qur'an directly provides examples wherein Allah Soobhaanahu wa ta'alaa has communicated via dreams to Prophets, Non-Prophets, believers and even disbelievers. 

It mentions how God delivered to Joseph (Yusuf, 'alayhis salaam) a vision in which the heavenly bodies prostrate before him, and when he informs his father Jacob (Ya'qub 'alayhis salaam), the latter advises him to be this experience a secret from his own family (Q 12:5-7). The same Quranic chapter tells us of two (seemingly non-believing, at least initially) prisoners having dreams (which Joseph interprets) and of the ruler of Egypt having a vivid dream, the former asks Joseph for his interpretation, and such interpretation actually ended up saving Egypt from the extremes of famine (Q 12:12:36-42 and also see 12:43-50, also see 53-57)

Can dreams be just a product of an active mind, stress and the like?

This is also within the realm of possibility. There is a wealth of research and anecdotal evidence to show that the content of dreams can be influenced by such things as background noise, watching television or one's electronic device, and even meals before bed (ft.1.) Stress is another added factor to this equation, in that the stressful matters that are on one's mind can carry themselves into your sleep, manifesting through dreams while asleep(ft.2).

Are there ways to distinguish between Divinely inspired visions and dreams that are "unimportant"?

This is a difficult query; however, it seems logical that if God does in fact send communication via a dream, that the "end conclusion" or "inspiration" would be something good and beneficial, especially for the wider society. There have been people who have had dreams which pushed them to engage in activities whose benefit outlived even themselves. The founder of the Tablighi Jamaa'h movement (ft.3), Maulana Ilyas Kandhlawi (popularly known as Maulana Muhammad Ilyas) is said to have started his efforts as a result of a dream. 

For "unimportant" dreams, it seems that such would be product of any mental influences, and even if remembered for a long time, would have no impact on one's life. 

Dreams as a part of prophethood

As Muslims, we believe the doors of prophethood, and scripture has been closed with Muhammad- Sall Allahu 'alayhi wa sallam- and the Qur'an. Yet, it has been recognized almost universally that dreams and visions can be directed to blessed individuals from Allah. It is the Prophet Muhammad who is reported to have said that "nothing remains of nabuwwat except 'al mubashshiraat'(Good news). They (companions) said "and what is "good news". He replied "The correct dream" (Ar-Ru-yaa As-saalehat). (Saheeh Al Bukharee 91:9). Yet another narration asserts that "the vision of a believer is one of the forty-six parts of prophethood." ( Saheeh Al Bukharee 92:4).

The meaning of this (which appears to have support from the Qur'an) (ft.4) seems to be that for believers in general, they are provided access to a divine support and inspiration that has the qualities of nabuwwah- in the sense that the impact of such support is profound, with long term good impact, while actually not having any function of nabuwwah, since Allah has decreed that nabuwwah concludes with the mercy to all nations, Muhammad ibn 'Abdullah, upon whom be peace and blessings. 

Can Satan inspire bad visions?

The Qur'an depicts Satan as a cunning whisperer, a behind-the-scenes influencer, who even attacks humans (his prey) from all directions (see Q 11:16-17). In light of that description, it is reasonable that Satan would plant the seeds of destruction under the guise of a vision or would- conversely- (and more commonly) use our own negative thoughts, suspicions and anxieties as a means to derail us-in the name of "good sense" or "sincere advice". 

An account attributed to the Sufi figure 'Abdul-Qaadir Al Jilani (d.1166) is quite telling: He was praying, and a voice comes to him proclaiming: "I am your Lord, I make lawful to you that I have made unlawful to others". Al-Jilani asks if this is God (Allah). The voice only says, "I am your Lord". Al-Jilani replies "I know this is Satan". The voice confirms this and asks how was he (Satan) recognized? Al-Jilani replies that (a) You never identified yourself as God. (b) God would not make lawful for me what he made unlawful for others. The voice, now identified as Satan, asserts that through that trick (of a sort of spiritual hijacking) He had been able to fool thousands of people. 

Sleep hygiene

The stresses of the coronavirus era produced an acute awareness of obscure health issues, including popularizing the term sleep hygiene, which refers to actions such as a dark room, no lights, no phones nearby during sleep and the like, but- in keeping with well-known prophetic traditions, it is important that when one sleeps, one makes a habit of reciting Qur'anic texts or supplication (du'aa). My normative practice is reciting the expression "None deserves worship except God, Oh Allah, in your name do I die and live" (Laa elaaha ill-Allah, Allaahumma Bismika Amootu wa ahyaa') as well as Ayatul Kursiyy (Qur'an 2:255).

The fact that we have the above (and some other practices) from the Islamic sources is indicative that we are at our most vulnerable, physically and spiritually, during sleep. There is a level of protection and safety needed to not only sleep, but to be protected from Satan. 

When others have dreams about you

The inspiration for this article was a person having a very detailed dream about me and my life, with information that could not have been known to that person. Disturbed at first, it occurred to me that perhaps Allah was conveying-through this person- some information or insight that I really needed to hear. 

When others have a dream about you, and they share it, it is possible that the dream occurs as a product of the subconscious, that somehow, especially after a long time of distance, the person dreams about you, indicating unconscious thoughts. Dreams in which specific authentic details are present, especially private information that, I think, should be taken seriously. The dreamer's interpretation is important to take heed of, but also your (if you are the object or make appearance in that person's dream) own understanding. It may take time to think about, but in light of the Islamic texts, it is possible that it is indeed God conveying some important indicators of guidance. 

The Islamic tradition has some words of advice, including that a person's dream (if shared with a dream interpreter) should not become the source of gossip, and that overly negative dreams should not be shared in public!

Many Muslims claim to have dreams of the Prophet-that he (the Prophet) instructs this or that, and we have a tradition stating that Satan cannot take on the Prophet's form. While this tradition may in fact be true, for modern people it does not provide that much assistance because we don't actually have a photograph of him. Perhaps the best thing to do, if we do have a dream and get the feeling that the Prophet Muhammad (Sall Allahu 'alayhi wa sallam) is in it, communicating with us, is to analyze the message, if it has inspiration of a good message and does not contradict what we know for certain ('ilmal yaqeen) from the Qur'an and Prophetic model, we can take something good out of that experience. Otherwise, if it goes against what we have sure knowledge of, we will have to see the possibility of Satan's hand in it.

Dreams as expressions of delusional thinking

This is also a possibility, particularly lucid dreams as a side-effect of illness or medicine. Narcissistic people can also fool themselves, justifying their own actions via delusional expressions. If a person reports an experience that is "delusional", understand that that "delusion" has very little to do with you. We all have life experiences and interpretations of events that not only vary but are -by their nature-subjective. 

It may be prudent to limit what one says in public regarding dreams, but also spiritual experiences in general. We are all on different levels of faith, practice and understanding. Spirituality is a deep field, a person can have a rich inner life which is misunderstood by others, even by the clerical class. 

It is important to have a clean life, devoid of intoxicants and sinful behavior, and to be consistent in asking God for protection from being deluded. Before reading Qur'an itself, we say "I seek refuge with Allah from Satan, the rejected enemy" (A 'oodhuu billaahi minash-shaytaanir rajeem). Another supplication reads "God, show us truth as truth, and give us the ability to follow it, and show us falsehood as falsehood, and give us the ability to abstain therefrom." Goodly company, even wholistic food, is also a necessity in terms of avoiding the pitfalls of delusions, as delusions can bring forth unnecessary destruction. 

Footnotes

(1) See  Food's Impact on Dreams - Sleep Academy for a brief discussion on influence of food for dreams. 

(2) For the influence of stress on dreams, see Stress Dreams: Causes and Prevention Tips (psychcentral.com)

(3) The Tablighi Jama'at (TJ) was founded in the Indian subcontinent in the 1920's with a strategy of combating Hindu influence on Muslims. They are famously apolitical, and practically function as a missionary, largely organic circle whose focus is on Muslims, thus, they visit Muslims in their homes, encourage participation in communal mosque prayers, etc. They have evolved to be a global trend, hosting events such as convention (ijtimaa') in Bangladesh which attracts millions every year.

(4) The Qur'an (42:51) says that God communicates through three primary ways, by "revelation" (wahy) or "from behind a veil" (min waraa-i hijaaban). The two ways highlighted here could be indicative of dreams, as "wahy" is sometimes used to indicate "true dreams". The primary usage of "wahy" is inspiration. Other words used for dreams include "Ru'yaa" (this is the main Quranic term) and "Ahlam". 

MM: some masaa-il of marriage

 Introduction

The institution of marriage is important for social cohesion, a fact almost universally accepted. It's role in Islam on a spiritual level is given in many Quranic verses and statements of the Prophet (Sall Allahu 'alayhi wa sallam), one of which is the famous quote "marriage is half of one's religion" ( At-Tirmidhee 3096). This subject often generates frequently asked questions (FAQs)(ft.1), so, for public benefit, they shall be addressed below.

(#1) Are there any Islamic texts which summarize the functions of the marriage relationship?

 A number of Islamic texts provide us with information on marriage. The Qur'an (Q 4:1) asserts that God created man and woman, the ideal relationship generating love, mercy, and overall satisfaction in life (Q 30:21). Similarly, it beautifully asserts that men and women are created to function as "clothing" (libaas) for each other ( Q 2:187), understood for mental, emotional, physical and indeed spiritual support. While the above texts can be seen in an emotional context, it also speaks on the importance of justice (Q 4:3) within the relationship. Admittedly, the latter quote is in the context of men vis-a-vis women (in the sense of maintaining the rights of women, not subjecting them to abuse), yet it can reasonably be said to go both ways, if we factor in Q 9:71, which asserts that both genders are "allies" of each other in terms of their spirituality and communal obligations, that such awareness and mutual assistance generates rewards from Allah in paradise (9:72).  

The Qur'an has placed this institution as something which brings forth social protections for the vulnerable as well (Q 4:3, 24:31, among other places).

(#2) How to find a suitable partner?

This is a difficult question, in light of societal and cultural expectations, which of course vary from place to place and time to time. While in the Muslim world there is family involvement (even to the extent of "arranged marriages"), for some, especially in Western environments, this could be untenable. The last two decades has seen the emergence of online dating as something that is now widely acceptable, however that can also be dangerous. 

In short, since the texts do not give us a step-by-step methodology, whatever halal (lawful) options available in our unique circumstances should be employed. Admittedly, we all have our differing comfort levels.

(#3) Can marriage occur outside of one's culture?

There are no restrictions on interracial/intercultural marriages present in the Qur'an and Sunnah. It is true that many scholars assert that a condition of marriage is comparable status (known by the technical term Kafaa'ah), but at the end of the day even that is more of some advice, rather than a ruling from the Islamic texts.

(#4) The role of Wali, and can a woman marry without his consent?

The Wali or Wakeel functions as a guardian, looking out for the best interests of the woman. Usually it is the father, brother or some other male relative, who will look for a spouse for the woman, to limit mistakes. Almost all societies-regardless of culture and religion- had this concept at some level.

Three of the four Sunni jurisprudential schools assert that the wali's consent is needed in order for the woman to get married. The Hanafi school argues that if the woman is mature and intelligent (Baalighah & Raashidah), there is no need for a wali's presence or consent. In practice, there is also a bit of a relaxed attitude on this point when the woman is a widow, divorcee, with life experiences, because it is expected that she knows what she wants and is comfortable with things. 

It is the Hanafi viewpoint which makes the most sense to this writer in a Western context, but I can also see the logic of the majority, when we consider that traditionally females marry young, without life experiences and particular expectations, as well as being more prone to misguidance and emotional manipulation. 

(#5) Should divorce be the immediate response to problems?

While divorce is legal in Islam, it should not be the immediate reply to relationship issues. Indeed, the Qur'an itself asserts that efforts are to be made- with an arbiter from each side- to solve the issues (Q 4:35). Emotions play a great hand in relationships of this nature, which is why expressions of talaq (divorce) are considered invalid when given during a woman's menstruation period(ft.#2)

(#6) Can a woman initiate divorce in Islam?

Within certain limits a woman can set forth a request for divorce, and-in summary- legitimate reasons include abandonment of the religion, outright abuse, gross neglect. The process of khul' would take place, in which a woman simply returns the dowry given to her husband. There is also, of course, divorce by mutual agreement.

(#7) Does a man have a veto power insofar as divorce?

The husband has more authority insofar as issues of divorce are concerned. Thus, it is relatively easy for a man to initiate divorce and is not necessarily obligated to grant divorce. While it can be argued this is patriarchy in action, I would say that it is a means to limit destruction and chaos based on emotion. 

Undoubtedly emotional mistakes can be made by both genders; however, men are not prone to the same sort of emotional output (and the consequences thereof) women experience. 

Moreover, it cannot be ignored that the Qur'an puts financial support in the field of the man, and that as a consequence exercise more authority than women. (Q 4:34). Under those circumstances, it would be natural for man to have a sort of (limited) veto power. Of course, in situations where the man is unreasonable, the woman can go to the Qadi (judge, divorce court in Muslim nation) or relevant body to, in a sense, force a divorce, however that would have to be for extreme circumstances. 

(#8) What does reconciliation look like?

Quite simply, even if a couple agree on a divorce, it can be revoked anytime within 4 months of its pronouncement by reuniting (jimaa').  There is a recognition that relationship dynamics are often fluid, emotions give way to intelligence and vice-versa. While I don't intend to go into much detail here (and there are details in the Qur'an itself), the short end of it is that there is more room for reconciliation than what is often believed. 

(#9) Are divorce decrees issued by non-Muslim courts valid?

This is a very complex question, made even more complicated by the fact that for many Muslim nations, a divorce decree from a non-Muslim country is not even considered, causing significant legal confusion for all involved parties(ft.3). 

Our view, in light of the fact that Imams and mosques in the West have no authority to impose decisions, nor ability to investigate properly the claims made by disputing couples, is that the court, in non-Muslim nations, with legal mechanisms, signed documents in the presence of witnesses, etc. overall fulfills the requirements given within the Islamic tradition. Of course, this may not always be the case, keeping in mind that the Islamic system has built-in devices meant to encourage reconciliation and stability.

(#10) Dowry

The dowry (mahr) is whatever is agreed to by the parties. It can even be symbolic. 

(#11) Wedding ceremony (Nikaah).

The normative fashion is that a minimum of two witnesses are required, a ceremony in which the parties are reminded of their responsibilities, and a clear acceptance of those responsibilities.  The Hanbali school has within it a view that even witnesses are not required, only publicizing the relationship is required (i'laan in technical jargon).

In our view, the normative fashion for nikaah is best, as it has more clarity and removes ambiguity. The cultural aspects of weddings vary from place to community, and while there are obvious financial difficulties in those, the religious aspects are very easy, and it is important to keep to the Prophetic guidance to make marriage easy.

Footnotes

(1) The term Masaa-il (sing, Mas-alah) is used for questions requiring an Islamic reply. Often books of Fiqh are replete with this FAQs format.

(2) The modern world tends to ignore and downplay the role of emotions, particularly in women, leading to unnecessary destruction of relationships. A Stanford Medicine Magazine article articulates very well that the minds of males and females have signifigant differences, for which see How men's and women's brains are different | Stanford Medicine

(3) A common situation is when a woman divorced in the US Legal system wants to either remarry or in some way totally break herself from the previous life, facing difficulties in her country of origin.  

 

Random thoughts on our era (with reference to the Islamic sources)

 A strange encounter

Those who know me, know that I am a contemplative and very private person. I am not in the habit of sharing information, especially of a sensitive or personal nature, online. Yet, a very small incident just occurred which was so disturbing that I could not resist to record my thoughts in this blog post. 

I was in a movie theatre, in the middle of the day (when theatres tend to have very limited attendees), in a back row. Randomly, a man comes, sits next to me, asks abrasive and rude questions such as "what are you doing, you aren't enjoying the movie?" seemingly criticizing me for looking at my phone. When I told him I am minding my own business (in as calm a fashion as possible), he says, "keep minding your own business" and walks off. It may be important at this stage to state that I was sitting alone, quiet, in no way bothering anyone. The aisle I was sitting was empty, minus the man (who was sitting about ten seats away from me), there would have been no glare from my phone. In other words, there was no excuse or logical reasoning to have been approached in such a fashion. I took his behavior as threatening. 

Taken aback by it, I went to report the incident to security, and, as it turns out, there is no security, not one security guard. This was surprising because in a Las Vegas context, almost all the theatres are attached to Resort hotels/Casinos. The manager seemed sympathetic but out right told me there was nothing he could do. I simply returned to the theatre hall, finished the movie, and left.

In analyzing my behavior before and after, I could not see anything I did wrong or provocative. I am unsure if it was racially motivated, it certainly was not religiously motivated (I was not dressed in clothing associated with Islam).

It is a small incident admittedly, however, in concert with many other recent happenings left unmentioned on this blog post, it made me think about some of the observations of the Prophet Muhammad, the final Nabi of God, Sall Allahu 'alayhi wa sallam. 

The diminishing of knowledge, the abundance of ignorance

One of his profound statements is that in the age near the end of things, one of the things unique to that time is "knowledge will be diminished, yet ignorance will be abundant" (yaqillul 'ilmu, wa yaktharul jahl)(ft.1)

I take this hadeeth to mean that knowledge will not be respected, those who possess authentic understanding of (any) fields will be disrespected, disregarded and dismissed, in light of more flashy presentations. This is not just within religion, but in all fields. Suddenly, a google search or employing of an AI (Artificial Intelligence) program has more value than those who have taken years of academic training, with certificates and degrees from recognized places of learning. 

In a similar vein, "ignorance" is not simply lack of knowledge on a subject. Indeed, we are all ignorant of one thing or another. The "ignorance" (jahl) is really uncivilized thinking and behavior. It is driven mainly by unguarded and negative emotions, such as jealousy, arrogance, and even the disease of racism! In other words, there is no logic to their behavior!  The Prophet asserts that this is the sort of situation we see in the age of the end of things. His words should not be easily dismissed. 

It is very telling that Moses (Musa, 'alayhis salaam), the Prophet and liberator, prays to Allah "I seek refuge with Allah from being among the ignorant" (Q 2:67)

وَاِذۡ قَالَ مُوۡسٰی لِقَوۡمِہٖۤ اِنَّ اللّٰہَ یَاۡمُرُکُمۡ اَنۡ تَذۡبَحُوۡا بَقَرَۃً ؕ قَالُوۡۤا اَتَتَّخِذُنَا ہُزُوًا ؕ قَالَ اَعُوۡذُ بِاللّٰہِ اَنۡ اَکُوۡنَ مِنَ الۡجٰہِلِیۡنَ

Misdirected violence

The Messenger of Allah, upon whom be peace and blessings, has also remarked that even a murderer would not know why he is committing the murder, nor would the victim understand the reason. (ft.2)

This is a situation we see in American society in abundance! While slightly different criteria exist to measure violence, the GUN VIOlENCE ARCHIVE has recorded atleast 400 mass shootings in 2023 (ft.3).

I have had conversations, in the context of my work, with victims of these things. The random and seemingly senseless nature of it is what has the most impact on victims, and society at large. It happens so often that we don't even register it as a surprising or abnormal event. This is truly disturbing. It is not our intention to present any theories as to the ultimate causes of random violence in American society, but rather to show that the Prophet's statement indicates that senseless violence is one of the signs of a deteriorating society!

Destruction of family units

Those who are familiar with traditional Muslim literature will recognize that there is a false messianic figure prominently mentioned, known as Al Maseeh Ad Dajjal. While I have my own thoughts on the precise meaning of this expression, what is interesting is that the literature has made mention of "deceivers" (in the plural) and actually says it will be " lying dajjals, close to thirty" (dajjaloon kadhdhaboon qareebun min thalaatheen). (ft.4) 

This is indicative of the fact that in the times towards the end of things, there are a number of doors to misguidance, and what is interesting is that we have at least two narrations that indicate that women would form the bulk of the followers of the deceiver. One narration even state in rather blunt language that it would be the responsibility of the men to recover their women from the clutches of these deceivers. (ft.5) 

I believe the overall meaning of these narrations is that women will be more emotionally inclined to the overall message of the deceiver(s), a message which is-essentially- the opposite of the Divine message. This is perhaps also an indication that the role of men in society will be under attack, to the extent that men end up unable to guide families properly, and thus, leaving families to the "mercy" of the  deceiving, outright malignant  devils (be they from human or non-human origins), The deceivers preach a message of conflict between the sexes, extreme individualism and addictions to both natural and unnatural intoxicants, replacing the real and organic world created by God in exchange for the digital.

Another aspect of this is taking advice from unqualified parties, be it from internet sources or social acquaintances.  Unmarried folks giving destructive advice in relationships, generating more and more unnecessary conflict. The unqualified advisors are simply following a lifestyle that has been promoted by the great deceiver(s) through popular media, assuming that such a philosophy is what is supposed to be followed. 

Islam promotes a healthy culture.

Among the beautiful qualities of Islam is its ability to integrate itself organically within a culture. It does not ask us to give up our own cultures in exchange for another, but rather, simply to discard forbidden practices and ideas in exchange for better ones. Thus, a traveler will notice the abundance of cultural diversity within the Muslim world, all the while holding firm to the religious precepts. 

In a Western context, I believe that this has to take shape in several formats, including the necessity to maintain healthy family ties (if they are actually healthy in the first place)(ft.6), reconciliation between parties(ft.7) , communal living, modest lifestyles, and the promotion of things in the wider society such as morality, values, injecting such teachings into the mainstream political environment where possible, I do not advocate too much religious debates, as  it has a rather limited benefit. 

Conclusion

It is only with God's guidance that we are able to identify what is good and what is bad. This does not mean that all opinions reached by believers will be correct or agreed -upon, but if Allah's guidance serves as a base, we can navigate the stress of this life with relative safety. One may accurately point out the rather horrible things happening to our folks, such as in Gaza, in an attempt to refute the above point, but it is with Allah's guidance inside of the Qur'an that tells us that such things are limited, they won't last forever. Moreover, it is Islam which has provided the people of Gaza, as it does elsewhere, the strength to endure, a lesson applicable to us all, in whatever circumstances we find ourselves. 

Footnotes

(1) Saheeh Al Bukhari 81:23, and other sources, with slightly different wording.

(2) Saheeh Muslim 54:69.

(3) See United States tops 400 mass shootings in 2023 | CNN Politics

(4) For more details on the signs of judgement day, see Shamsuddin Waheed: Judgement Day: Lessons From The Qur'an And Sunnah

(5) Musnad Ahmad 5353.

(6) Toxic family situations are also addressed within Islam in ways which are surprising to most. Islam actually advocates taking steps for protection in such circumstances. A brief discussion can be found at our video "Ramadan Reflections day 13: Tosic family and friends" RAMADAN REFLECTIONS DAY 13 ( toxic family and friends) by Imam Shamsuddin Waheed (youtube.com)

(7) The Qur'an and Sunnah are both filled with texts advocating reconciliation between parties, be it in a political or social arenas. See Q 4:35, 4:128, 49:9-10. Indeed, we even have a hadeeth which states that the one who invents (yamnee) a good attribution to others, with an intention to reconcile parties, is not to be perceived as lying. (Saheeh Al Bukhari, 53:2: 2692). Also see the tradition narrated by Umm Kulthum found in Sunan Abu Dawud 4920, with a similar text in Saheeh Muslim 2605. 

A briefing on Satan

 It should be remembered that according to Islam, Satan (known as Shaytaan) is more of an enemy to mankind, rather than a rival of equal status to God. Islam teaches that Allah Subhaanahu wa ta'alaa is the most powerful, nothing is comparable or equal to Allah.

With that said, we should understand that Satan does have abilities! Satan has the ability to attack us through vices, addictions, and appealing to the most negative of emotions. Satan appeals to our fears and weaknesses in order to stunt our progress. Satan also conflicts centered around race and tribe. It is fair to say that Satan is (according to the Quranic presentation) the first racist ( Q 38:76)! Indeed, the Qur'an informs us that Satan likes to fuel conflicts (Q 28:15). There is great wisdom in being told by Allah himself that we are to seek Allah's protection from Satan even before reading the Qur'an itself, because we don't want Devilish influences to taint our understanding of the scripture( Q 16:98).

In a broad sense, Islam has given guidance which should help us to be protected from Satan. They include (but are not limited to) the following items:

(1) Regular prayer and contemplation on God (salaah and dhikr) (2:2, 29:45 et al) 

(2) Total abandonment of intoxicants (Q 5:90)

(3) Fixing problems between people, especially if they are decent and God-fearing. ( Q 12:97, 100).

(4) Having a humble attitude before Allah and indeed with people generally. (Q 17:37, 53)

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Las Vegas Metro Police Department presentation on Laylatul Qadr

 (Below is the transcript of a recent presentation given at the Iftar dinner hosted by local law enforcement. A video summary of the program can be found at Night of Power - 2024 (youtube.com)) 

LAS VEGAS METROPOLITIAN POLICE DEPARTMENT NIGHT OF POWER

 

 

Bismillaahir Rahmaaner Raheem, In the name of God, the Compassionate, The Merciful.  To the organizers, community leaders, guests and friends, many thanks for the invitation to address the topic of “night of power” this evening.

 

I will begin by pointing to the month of Ramadan itself as the time in which Quranic revelation was initiated to the Prophet Muhammad, peace be upon him. It is the text of the Quranic revelation itself which states that fasting should occur in that month, abstaining from food, drink and intimacy from dawn to sunset. Travelers, persons suffering from illnesses and the like are not obligated to do the fast. ( Q 2:183-185)

 

Abstaining from those items allows us for less distractions and more focus on God and on Divine matters. It is also conversely a time for stronger social bonding, via dinners and communal prayers at night. In a similar vein, the fasting experience makes us more sympathetic to the needs of the poor and hungry.

 

In the last ten nights of Ramadan, we have a tradition of intense spiritual desires and longing. There is an actual “search” for the experience of what is known as Laylatul Qadr, usually translated as “night of power”. Tradition has it that the “night of power” experience will more than likely be experienced in the 27^th night, or at some point within those last ten nights, with emphasis on the odd- numbered nights. People tend to stay up in the evenings, making more prayers and supplications to God.

 

I want to give you some clues as to the import and significance of this experience by referring to some of the Islamic textual sources. The Qur’an refers to Laylatul Qadr as “more useful than 1000 months”, (laylatul Qadri Khayrun min alfi shahr) ( Q 97:3) which is roughly 83 years. Thus, its actual impact can be not only felt in the lifetime of a person, but felt well  beyond that.

 

If we are taking “night of power” in the traditional “religious” sense, with its intense moments of worship and the like, we are acknowledging that the decisions made, the life-resolutions considered during that time, will not only be guided by God, but will lead to bigger and better things in life. After all, the entire month has been one of avoiding the distractions we normally engage in, allowing us for more clarity, focus and paying attention to the Divine.

 

Many people look for and actually experience “miracles” in the search for “night of power”. While not dismissing them, we don’t see those experiences as decisive nor necessarily the over-arching goal, as they can be subjective in any case.

 

 

But what if, during the fasting experience, the time of focus, a person decides to give up intoxicants? They become inspired to make their morals better, their character better? To be better husbands , wives, parents and neighbors? What if our leaders have their moral compasses adjusted properly during that time? The impact of such resolutions are felt by the people involved, and for generations to come.

 

Thus, we are giving an idea of why and how “night of power” is important to Muslims. The Qur’an says that angels and the spirit of inspiration emerges to provide the necessary tool set for success, for overcoming obstacles. This was felt with the Quranic revelation to the Prophet Muhammad, but can also be felt by those with sincerity who are seeking for their compasses to be working properly. (Q 97:4)

 

The Prophet Muhammad taught a particular supplication that is associated with seeking out the   night of power. It reads “Oh God, Surely, you are the forgiver, the generous one. You love to forgive, so do forgive us.” The original Arabic is actually a bit more telling. The word translated as “forgiver” {‘afuwwun) actually has the meaning of erasing or wiping out. In other words, we are to ask God for a new life, in which we are not tied down to the sins or the mistakes of the past.

 

Here’s a lesson: if we ask God for that, then we should do it ourselves. We should not have self-loathing that prevents life progress. God loves to grant second and third chances, so we should do it for ourselves as well. We should do it for others as well. That is the teaching.

 

The Prophet’s prayer identifies God as “generous” (karim) . We already expect that from God, so shouldn’t we be that way within our own selves, and with each other?  That is the teaching.

 

There is much more that can be said on this, but I think this is sufficient. Sufficient for human happiness and proper progress in this world. We hope that all of your goodly aspirations are achieved, that second and third chances for light emerges in our lives, that we are blessed with experiencing Divine repair and generosity. Thank you.

Ramadan reflections: towards new beginnings

 Truly benefitting from the experience

As is well known, the ninth month of the traditional Muslim calendar, known as Ramadan, is observed through fasting, with more emphasis on prayer, charity, scripture recitation and reflections. It is also widely seen in Muslim culture to be a time of great family and communal meals, gifts (towards the end of the month) and socialization, the specific details of which varying from place to place.

The scripture itself(Q 2:185) describes Ramadan as the month in which the Quranic revelation was initiated to the Prophet Muhammad, Sall Allahu 'alayhi wa sallam. This seems to provide us a clue that the period itself can be transformative(ft.1).

Indeed, the practice of scripture reading, extra prayers (often in which the entirety of the Qur'an is recited in roughly even portions on a nightly basis) and abstinence helps us in looking inward, in building up our spiritual health and character. 

God as the one who erases and displays generosity.

The last ten night of the blessed month has certain traditional practices, and while I don't intend to address all of them here (ft.2), one of those practices, which emerges from the Prophet himself, is that of a particular supplication (du'aa), to be made in particular when seeking out the Laylatul Qadr (ft.3).

The Arabic text (as well as a Melayu translation) is in the image below.

The usual English translation is "O Allah, Indeed, you are the forgiver, generous, you love to forgive, so do forgive us." However, there is a nuance missing in this rendering. The term 'Afuww in the text actually carries the meaning of eliminating or erasing. In other words, in this du'aa, we are asking God Almighty to make for us a new start, to wipe the slate clean and move forward in life. 

The text also has the term Karim (generous)(ft.4 & 5). I think this is very appropriate. The superlative form (i.e. Al Akram the most generous Q 96:3) was among the first words given to the Prophet (peace be upon him) in the initial revelation. 

We are eagerly waiting for Allah to display for us a wiping of clean slate and generosity in His dealings with us. That wish forms a deep part of the spiritual life. 

If that is the case with God, then shouldn't we, as human beings, have those same qualities insofar as our dealings with each other? The Prophet Muhammad certainly had those qualities, he is described as forgiving and generous by his companions. 

More importantly, should we not also have generosity with our own souls? Should we not engage in self-forgiveness, and not become slaves to the past?  Many of us, as human beings, become so entangled with past situations, much of which no longer have relevance, that we cannot move on. 

Life is more than a CV or a biography on LinkedIn. There are always good and bad points, successes and failures. The religion of Islam gives us, in both a ritualistic and a philosophical sense, numerous Oppurtunites not only to address the past, but to overcome the burdens of the past, to a road of stability and happiness, in this world and the next. 

Those opportunities are not only in the presence of God, because as believers, we already accept that Allah is the one who forgives, has mercy and understanding. Those opportunities are insofar as humans dealing with one another and, arguably most importantly, in how a person sees their own self. 

Self-worth should not be viewed insofar as a bank balance or in past failures. That is what Islam teaches us generally and should likewise be emphasized through the Ramadan experience.

May Allah accept all of our fasting, prayers and good actions, and may we gain from this month the beautiful aspects pointed to above. 

Footnotes

 (1) The same text goes on to describe the Qur'an as "guidance" (hudaan). This implies that guidance was (largely) absent before its introduction via the revelation, thus, giving another indication of its transformative mission. 

(2) For more on the traditional observations, see my lecture Religious manifestations of Laylatul Qadr

(3) In the following link, we have made the argument that there is more than simply spirituality sought after in Laylatul Qadr. Laylat Al Qadr, an alternative perspective

(4) There is some discussion among the muhaditheen regarding the presence of the term "Karimun" ("generous") in this text. In fact, some renderings omit this term all together. Nonetheless, it is my view that even if the term does not belong to the original hadeeth, it is still appropriate, after all, God is certainly generous, we are invoking him with that reality in mind. Moreover, du'aa is worship and invoking of God with very few (if any) rules, contrasting with the ritual of Salaah. 

(5) A related question is the possibility of making this du'aa outside of Ramadan. I don't see this as problematic, especially considering that du'aa has very few rules (as stated in footnote 4). Moreover, the operative term 'afuw (explained by us as erasing) appears in Quranic du'aa as well. See Q 2:286, the line wa'fu 'anna, waghfir lanaa war hamnaa "and erase for us, bestow forgiveness and mercy to us."

The Future of Islam in shifting times (an abstract and paper)

 I was recently invited to present a paper at the AMERICAN ACADEMY OF RELIGION  annual conference. The AAR is the largest society for the academic study of religion, with over 8,000 members. 

Below, you will find both the abstract and the paper that was presented at this event. The content and arguments are essentially the same, with small differences (which is the nature of such a presentation) between the two. 

From the Abstract:

 

                                           The future of Islam in shifting times.

 

Introduction

 

The followers of the Islamic religion (known as “Muslims”) are roughly 24% of the world’s population, occupying important areas of trade, finance and culture. Islam is predicted In a Pew Research Center report to become the largest religion in the world by 2070. Thus, by any measure, the topic of our discussion is very important.

 

Social values, political policies, technology and the like are in constant flux, particularly in a largely secular West, and as a consequence Muslims (like other communities) are facing challenges that have distinct characteristics from place to place, but all representing the same basic realities.

 

The Islamic intellectual tradition has a built-in mechanism of research and reflection known as Ijtihaad, utilized by scholars to determine the religious guidance in unclear matters, meant to deliver answers in shifting times.

 

 

Purpose

 

The goal of this proposed paper submission is to present analysis of the ways that Muslim scholars, intellectuals and religious functionaries have addressed these shifts, i.e. through the process of Ijtihaad.

 

     Method

The procedure for addressing “The future of Islam in shifting times” includes, but are not limited to, accessing scripture, historical precedents, and of course drawing upon my long experience as a religious functionary in the American Muslim community.

 

Conclusion

To show that the Islamic tradition has all the intellectual and spiritual tools available to create a dynamic and progressive foundation that not only withstands the winds of change, but shows us how to thrive in shifting times.  Moojam Momen explains:

“Overall, Islam has thus far neen more successful in resisting the destructive elements of modernity than Christianity.” (Momen, 1999).

 

References

Momen, Moojam (1999)  The Phenomenon of Religion: A Thematic Approach Oxford: Oneworld Publications.

Below is from the paper itself.

 The Future of Islam in shifting times

 

 

Differing definitions of Islam

 

It is important at the outset to have a clear definition of the terms in question, this is relevant for all topics, and especially so for a term such as “Islam”.  Are we talking about a particular faith, with doctrines, rituals and expression? Or are we talking about specific regional culture(s)? Indeed, adding to this confusion is the fact that pundits and academics alike have become accustomed to using languages such as “Islamists”, “folk Islam” even “Islamism”.

 

Certainly “Islam” exists as a religion, with beliefs, scripture, ethical teachings and spiritual practices, but it also forms the foundation of many societies and groups, impacting everything from food, entertainment, social interactions and political worldview.  Acknowledging this diversity, some have coined the term “Islams” (in the plural) (ft.1).

 

 

For a proper analysis of the future of “Islam” in shifting times, it is necessary to have clarity on which aspect(s) or particular subjects being subjected to scrutiny. For our purposes, we are addressing Islam as a religious and cultural force, a community holding onto united core principles and beliefs, while simultaneously possessing diverse approaches to theology, politics, and cultural realities, one which encompasses a majority In at least forty-nine nations and forms significant populations in all regions of the world, a growing population expected to be the largest religion globally by 2070!

 

 

As a religious force

 

While belief is said to be weakening in the West, particularly in the Judeo/Christian faiths (deemed “the western religions”), the same cannot be said of religious belief of Muslims amongst the traditional Muslims societies. (ft.2). Belief and practice among Muslims is very high, and has been often cited as the primary source of strength for Muslims under hardships, such as the recent Gaza conflict (ft.3).

 

This, coupled with high birth-rates and an increase of converts to the religion (ft.4), demonstrates that Islam will continue to have a great influence in world affairs, challenges notwithstanding.

 

 

As a cultural movement

 

Along with its theological constructs, Islam also is the foundation for cultural expression globally, and will undoubtedly provide alternatives to the current mainstream paradigm, even within Non-Muslim societies. One example (which we reluctantly place under a cultural example) is that of Somalian immigrants to the United States, wishing to adhere to the Islamic prohibitions against usury, have actually organized themselves economically –in order to obey the Islamic directives. (ft.5). In addition, is the emergence of the “burkini”,  a swimming outfit that (unlike the bikini) covers the entire body, keeping with the Islamic norms of modesty, especially for women.(ft.6)

 

What is noteworthy is that the two examples cited above are not theological in nature, rather they are examples of Islamic religious norms having an impact on the wider world, the benefit of which does not require a hyper religiosity, or even for those benefitting from it to be Muslims.

 

Islam has the ability to challenge mass assumptions and generate genuine contemplation, positive action and healthy change.

 

 

Revisiting of scriptures to address the complex modern world

 

While it is imagined that Islam is inherently inflexible, conservative in application, the reality is that within the foundations of the faith, there is a built-in process known as Ijtihaad, which allows qualified persons to engage the scriptures and traditions in order to have proper guidance in areas of ambiguity.

 

It is our view that the persons engaging in Ijtihaad not only be educated in the scriptures and traditions of Islam, but also in the social sciences, philosophy and other related fields. It is perfectly acceptable (within the parameters set forth in the Islamic tradition) to reach conclusions in social and legal affairs that differ from those of the past.

 

A beautiful explanation on this point has been provided by Khaled Abou El Fadl in his word Speaking in God’s Name as follows: “ God wishes human beings to search and seek for the Divine Will. Truth adheres to the search-the search itself is the ultimate truth. Consequently, correctness is measured according to the sincerity of the individual’s search.” (ft.7)

 

An example of employing the Ijtihaad process is found in the approaches to the consumption of tobacco products. Items such as cigarettes, cigars and other such products obviously do not find mention in Islamic scriptures, so, broadly speaking, Muslim scholars have made various arguments, asserting that those items are forbidden (haraam), while others have argued that, at worst, they are simply disliked items to consume (makrooh). This process of Ijtihaad reached different conclusions on this topic, both of which are considered respected views among Muslim scholarship.

 

 

Conclusion

 

Times are in a constant state of flux- life itself can be said to be regularly moving in change. Islamic principals are consistent and stable, they don’t necessarily shift, but the form of practice or emphasis can in fact be altered when needed. Thus, Islam has within it all the ingredients needed to deliver guidance to its followers and benefits for the wider world.  The Qur’an, Islam’s primary source, is largely general in its content, allowing for flexibility in its application and understanding.

 

 

Footnotes

 

(1)    Tariq Ramadan is against the term “Islams”. He writes “ However, the label is problematic religiously, and also in terms of what is subsumed by the notion of “Islamic civilization” itself.” Ramadan, T. (2012) Islam and the Arab Awakening Oxford: Oxford University press,  pg. 68.

 

(2)    See the following like by the Pew Research Center. https://www.pewresearch.org/religion/2012/08/09/the-worlds-muslims-unity-and-diversity-2-religious-commitment/

 

(3)    A brief article on how Islam has provided strength to the Palestinians during the recent Gaza war can be found https://5pillarsuk.com/2023/10/12/the-strength-of-the-palestinians-puts-muslims-in-the-west-to-shame/

 

(4)    An example of conversions to Islam can be found https://www.cbsnews.com/colorado/news/more-hispanics-converting-to-islam/

 

(5)    Somali-Americans have made some interesting efforts to avoid interest, for which see https://nextcity.org/urbanist-news/minneapolis-somali-american-community-can-soon-bypass-the-bank-to-buy-homes

 

(6)    On the Burkini, see https://fashionmagazine.com/style/trends/what-is-a-burkini/

 

(7)    Abou El Fadl, K. (2001) Speaking in God’s Name: Islamic law, Authority and Women. Oxford: Oneworld publications. (pg.33)