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

Zionism: A briefing from an Islamic perspective

 

                                           Zionism: a briefing from an Islamic perspective

                                                              By Shamsuddin Waheed

 

 

The latest round of violence to hit the Middle East has prompted a number of questions for Western audiences, particularly Americans, regarding the core reasons behind the conflict.  While much has been made on legacies, revenge and a host of other rhetorical devices, the core issue is actually a political ideology known as Zionism.

 

Zionism, in short, is the name of an ideology of a Jewish land for Jewish people. While this is in and of itself not necessarily an evil goal, the way it was brought about was without due consideration to others. This makes perfect sense when we see that the ideology itself is born out of a colonial mindset, in which the “native” peoples are viewed as inconsequential. The Balfour declaration of 1917, initiated by the British, had as a stated goal the transformation of Palestine (a land already populated by what we call today “Palestinians”) into a Jewish homeland, to the disenfranchisement of those already there, both Arab Muslims and Christians.

 

While it is a political ideology (akin to Apartheid), it does use religious language, the latter being very appealing to Christians. There is a bit of irony present here, because many of the early Zionist preachers of it, including its principal founder Theodor Herzl (d. 1904) was atheist, and even today extreme Jewish Zionists tend to dismiss Christians as idolaters. Nonetheless, Christian Zionists believe that God has promised the land to the Jews, based on Biblical texts (such as Gen.15:18), and that Jewish presence is necessary for the return of Jesus. If this wasn’t bad enough, many in both Israeli and American religious/political leadership desire that Israel grow from its current borders. John Hagee, a leading Texas-based pastor, has stated that “the day will come when Israel owns and control all of present-day Israel, including Jerusalem, Lebanon, the West Bank of Jordan, and most of Syria, Iraq and Saudi Arabia..” (CAN AMERICA SURVIVE? 10 PROPHETIC SIGNS THAT WE ARE THE TERMINAL GENERATION, PAGE 109, 2010 HOWARD BOOKS, NEW YORK).

 

In light of the current Genocidal policies clearly enacted by Israeli forces, fears of Israeli expansionism are legitimate. Yet, Islam has a totally different teaching from Zionism. Islam has morals, ethics, a recognition of human rights and religious liberty. Allah says that his covenant will not extend to oppressors ( Q 2:124). He forbids oppression of people on the basis of religion, color or gender (2:256, 60:8-9). Indeed, it can even be said that trying to jumpstart Armageddon and the return of Jesus is in itself an action of idolatry (Q 16:1-2), a mentality that –if eternally held- risks generating Divine wrath.

 

May Allah give freedom to those who are oppressed, and may we be protected from having the mentality of oppressors.

The fragility of life

 On both macro and micro levels, we are reminded of the fragility of life, that what we take for granted now will be out of our hands at any moment. People die every day, from both natural and unnatural causes, at times when it is expected as well as sudden (and seemingly) random. 

Seeing certain things on the macro and micro levels recently have made me think about this, even my own particular life circumstances, and on top of this an unexpected death of a longtime friend occurred, and by the time I learned of it, it was too late to make arrangements to attend the janazah (funeral prayers).

The local press had published details of his death, and surprisingly very little biographical information. His work in the religious realm, even translating classical and modern texts from Arabic to English, as either head or worker in various organizations that dealt with the serious issues of society, was unmentioned. Only his age and a handful of comments showing his generosity was shared. 

Perhaps in recent years he has not emphasized his past accomplishments, or there were limitations to what can and can't be published in a death notice.  We would often speak on books, theological points, politics and a host of other topics. Hè was a very intelligent and articulate believer in Allah and in Muhammad (peace be upon him) as the messenger of Allah. 

There are some lessons I have derived from this news (of his death), lessons that are applicable to everyone. It should be noted that death is NEVER an accident, at least in the sense of Allah's power. In other words, death happens when God has meant or willed for it to happen. Qur'an asserts that None can delay it or advance it, it happens as God wills it to happen ( Q 16:61).

(1) Do not delay in keeping up with loved ones

Tomorrow is not guaranteed. All of us can easily depart from this world. Thus, it is important to keep up with your loved ones. There will be so much regret when those persons are gone. This world is very busy and stressful, but nonetheless we have to make time to maintain good ties with them. It could be something as simple as a weekly phone call or text message.  The friend in question sent me a text message the day before he died, but because of my own neglect I didn't reply, and now feel a bit of guilt. Thus. the lesson! 

(2) Drop the grudges

There are families broken apart over largely inconsequential items. This way of operating is quite unhealthy and leads to a stagnation whose impact can be felt for centuries. Some issues are necessary to "hold a grudge", but most are not. For those things which are not that weighty, a by-product of human error and the like, we should at least try to resolve them. One of the interesting teachings in Islam is that in Paradise, disputes, "vain talk" and the like are not present. (Q 19:62). In other words, the conflicts of the dunya should not (and actually will not) be transferred to the Akhirah. 

(3) Live your life

Enjoy life while you have it. This does not mean to be hedonistic, but rather to have wholesome life, in which you need not be a slave to the past. Many of us have been so burdened by trauma that we think we cannot escape it. We create excuses and even can engage (unknowingly) in self-sabotage, creating (illogical) excuses not to go forward with life. The famous Arab poet and philosopher Khalil Gibran has articulated this lesson succinctly: "Travel, and don't inform anyone. Live a real love story, and don't inform anyone, because people (tend to) ruin beautiful things".

There are always changes of failure in particular endeavors, however fear from doing anything makes failure a guaranteed outcome! 

Indeed, with the recently deceased friend, this was something he was very much doing in the months preceding his death. 

(4) Keep up with your spiritual life

The main avenue for spiritual maintenance is of course the five daily prayers as observed by Muslims. This activity is the main vehicle by which we connect to Allah. Avoid the prohibited actions as articulated in the Islamic sources, and keep with other practices such as reciting "None deserves worship except Allah" (Laa elaaha ill Allah) before sleeping. After all, if we do indeed pass away in sleep, having our last words be the words of testimony of faith is actually a blessing. 

(5) Goodly company

Death is guaranteed, and as believers we believe in the power, existence and authority of God. Thus, while here, we should have in our circle those who help in the development of our souls, our character and morals. This is particularly important in the romantic realm. 

This article concludes with a prayer that Allah grant our friend (whose name I will omit), the Shaikh, paradise, forgiveness for any faults, Divine Mercy and provision. Indeed, we pray this same wish reaches all believers, men and women, old and young, who depart from this world. Ameen. 

Guarding the soul: practical guidance from Islamic sources

 Introduction

Ours is a fast- paced world, perhaps the fastest in the history of mankind, evident not only in the relatively quick technological developments, but also in the social, political, economic and entertainment realms. It is widely acknowledged that physical goods are now built with a very limited lifespan, forcing customers to replace them on a semi-regular basis. Mobile phones, entertainment technology, and the like are obvious examples. This also has bearing on subjects such as spiritual development, relationships and statecraft. Thus, everything and everyone is now deemed replaceable if (and when) the winds of popularity change (be it organically or otherwise), presenting a level of instability that would not be imagined in times past.

It is in this backdrop that we have decided to have a look at the soul, the core of a human being, a nonphysical item that is (almost) universally acknowledged to exist even after death, that which faces some level of Divine scrutiny, an item that has been ignored, neglected, even abused. The purpose of this article is to generate thought, positive development, and the presentation of this rather complex subject in a succinct fashion. In the end, success in achieving the above-mentioned goals comes from Allah. Wa Billaahit Tawfeeq.

Soul is like a sponge

At the outset, it seems necessary to explain that we tend to use the term "soul" as synonymous with other terms such as "the self" "spirit" "mind/mental foundation" " and even "psychological foundation". (ft.1) All recognize the importance of delivering positive reinforcement, discipline, love and attention to children, and similarly understand that the experience of childhood has profound impact on the same individuals as adults. 

Thus, it is true that the soul is like a sponge, yet its arrival in our world is totally pure, without blemish or sin. Thus, Islam disagrees with the Christian notion of original sin, and further refutes the idea that the original sin would have to be dealt with through the blood atonement of Jesus (depicted as son of God, but also God himself in mainstream Christianity). Yet, over time, the soul will absorb both good and bad, beautiful and ugly, largely as a result of outside influences. 

The Qur'an says that the most successful has been the one who has been keen on purifying it, keeping it clean (Q 91:9, 87:14). Similarly, it also asserts that the biggest lost is experienced by the one who damages the soul by corrupting it (Q 91:10).

What corrupts the soul?

The world religions tend to have similar ethical considerations (i.e. murder, theft, etc.) and thus see the violation of its commandments as not only actions bringing spiritual harm, but worldly damage as well. Today's world has made these things a bit murky, in that both capitalism and individualism (worldviews that are actually cousins) have had an impact on modern religious perceptions. Thus, religion itself is widely seen as a personal journey, confined to rituals and a set of theological assumptions. 

The other side of this coin is that (wrong-headed) religion itself can be manipulated through technicalities, its rules abused, leading to ridicule and outright rejection of religion. These points, the manipulation and misuse of religion, can actually corrupt the soul.

This is partly the reason behind Almighty Allah sending forth messengers, prophets and scriptures. The New Testament presents Jesus (peace be upon him) as overturning the tables of the moneychangers in the temple, and of course the Prophet Muhammad (peace be upon him) himself removed the idols that were present at the Ka'bah, itself a sanctuary built for the worship of God by the Prophet Abraham.

Thus, among the other items in the modern world which corrupt the soul, as seen by this writer, include

(1) Narrow-mindedness: A thinking of "I am always right and cannot be wrong or ever change". A stubbornness that leads to long-term harm to self-interest. This particularly happens in family conflict (itself possibly on petty grounds). 

(2) Addictions: Intoxicants such as drugs, alcohol and the like. The Qur'an has placed gambling and even occult practices in the same realm (Wal Ansaabu wal azlaam see Q 5:90) of discussion. 

(3) Harmful entertainment: At no other time in history has entertainment been so readily available. Television programs, music, even the messages of influencers of social media and politicians themselves generate conflict, misinformation, the breakdown of family units, gender wars, can lead to harm, if not outright corruption, of the soul. This includes the so-called hookup culture and low commitment relationships. The consumption of pornography is also grouped within this heading. 

(4) Idolatry: Recognized in Islam as the one sin that-if maintained till death- has the likelihood of never being forgiven, we have placed it as number 4 on this list rather than number 1, because we tend to have a limited way of thinking of it. Shirk is not simply bowing to a statue or photo.! Rather, it can be manifested in arrogance (worship of self), racism (worship of color or clan), partisanship as well as the holding unto negative thoughts and emotions, making (false) victimization one's primary identity. This is a sort of worship (of other than God) which is harder to recognize and combat, nonetheless it is still a problem that needs to be seen and dealt with via the authentic spiritual resources. 

(5) Bad influences: The Prophet Muhammad- Sall Allahu 'alayhi wa sallam- is reported to have said " The man is upon the deen of his close friend (khalilihi), so each of you should look carefully (falyandhoor)  regarding who becomes his close friend" (At Tirmidhee). Having close friends who don't share your spiritual interests can be very damaging. In the name of friendship, questionable or outright haraam actions take place, one is influenced in the wrong direction. In an American context in particular, a phenomenon exits in which men and women in their 50's have the mentality and actions of teenagers! 

What saves the soul?

(1) Tauheed: Recognizing that God alone deserves to be worshiped. This is more than abandoning the gods of Greek or Hindu mythology. This means making Allah as primary focus in the spiritual and mental realm. In a practical sense, this entails giving priority to the priorities in the Qur'an. Notice that Tauheed is connected to justice and the acquisition of knowledge, and shirk is connected to injustice (Q 3:19, 31:30 etc.).

(2) Spiritual practices: This has to be done on a regular basis to be affective, just as bathing. The Muslim practice is five daily prayers, but there are also supplementary actions such as dhikr (which can be done at any time, in which God's name or a Divine attribute is verbalized- loudly or softly), du'aa (asking God directly), and the recognition of God in everyday activities by terms such as Inshaa Allah (God-willing), Alhamdulillaah (praise belongs to God), Maa-Shaa-Allah (this was Allah's will) and so forth. In a broad sense, we can place the five pillars under this category, three of them are spiritual practices in nature. 

(3) Actions of regular charity: As with number 2 above, zakaat is a pillar of the Islamic religion, and in the Qur'an prayer and the regular charity (zakaat) are almost always placed together. Engaging in charity, at whatever level possible, does tremendous work in delivering salvation to the soul, and it generates good feelings in the person who does it. Q 74:44 mentions that refusal to engage in charity (in this case, feeding the poor) is listed as a reason to be placed in Hell. Refusal of engaging in charity is the symbol of ultimate selfishness, a lack of care that is devastating for spiritual development. 

(4) Goodly company: In all contexts (including romantic) this is needed to attain spiritual progress. This is not only supported by texts (of the Qur'an and hadeeth) but also by real life experiences. Indeed, every culture has recognition of this at some level. Some faiths (such as early Christianity and aspects of Buddhism) seem to hold the view that spiritual growth is attained on a personal level and that other people's presence is a distraction from that goal. Islam teaches that the opposite is the case. The Prophet is reported to have said that marriage is half of one's faith, and another hadeeth asserts that praying in congregation (jamaa'ah) is twenty-seven times greater in reward than offering the same prayer in a solitary fashion. 

(5) Dropping unnecessary grudges: Negative feelings and memories can hold a person back and as seen earlier, can be a sort of idolatry! The Qur'an teaches that spiritual awareness (here a reference to taqwaa) is connected to humans dealing with one another, even to the point that it can supersede rituals (Q 4:1). While some grievances are rightly held and cannot be easily dismissed, it is often the case nowadays that a person will hold a grudge over a minor situation, to the extent that even when said issue is addressed, the 'aggrieved' party will continue to harbor ill-will, ultimately bringing harm to themselves. Islam teaches that God is Intense in delivering forgiveness and mercy (Al-Ghafoor Ar-Raheem), if we want that from God, should we not use it for ourselves? The Qur'an asserts that believers have certain characteristics, let us have a read: " And what is with Allah is better and more lasting for those who have believed and have trust in their Lord, those who abstain from sin, great and small, as well as immorality, and when angered, forgive (wa idhaa maa ghadiboo, hum yaghfiroon.)" (Q 42:36-38). The same Soorah goes on to say that those who engages in pardoning and reconciliation ('faman 'afaa wa as-laha) receive rewards from God"(Q 42:40) (ft.2).

While the above is brief, it provides a foundation for salvation, happiness in this life and the life to come. There are of course more details given in the Islamic texts, but this should be sufficient to begin the process of introspection, thought and discussion where needed. 

Footnotes

(1) There are a number of terms used within Islamic texts and amongst Muslims generally that carry slightly different meanings, such as nafs, rooh, (plural being arwaah), 'aql, 'ilmun nafs, etc. For the purpose of this article, all the slightly different concepts should be seen as being addressed here, in the sense of discussing the inner reality of man.

(2) The term 'afaa is related to the term 'afuww (coming from the same root), the latter having the connotation of 'erasing'. The latter term is in the du'aa traditionally made when seeking out the apex of the Ramadan experience known as Laylatul Qadr. If we are asking God to 'erase' our bad points or actions, would it not be expedient to do that as human beings with one another?  Q 42:37 uses the verb yaghfiroon for forgiveness being a quality of believers, this term has-at core, covering up, cutting off or being protected from bad consequences of an act. The term comes from the same root as a number of God's names in Islamic texts, such as Al-Ghaffar (The ever forgiving), Al-Ghafoor (the intense in delivering forgiveness). God is described in one text as "The forgiver of sins" Ghaafir adh-dhanb Q 40:2).  For more on Laylatul Qadr, see Shamsuddin Waheed: Las Vegas Metro Police Department presentation on Laylatul Qadr as well as Shamsuddin Waheed: Ramadan reflections: towards new beginnings

Contemplation of Divine power & Satanic weakness: a reexamination of Ayatul Kursiyy

 

Introduction

The Qur'an is a unique scripture for many reasons, one of them being is the multiplicity of diverse benefits and understanding. It is used as the primary source of theology (in Islam), its passages recited in prayers, its sentence structure held as THE standard insofar as Arabic grammar, its words (in its totality) memorized by millions of people, and a host of other utilities. Here, we focus on the famed Ayatul Kursiyy or the throne verse, which is one of the most popular, memorized and recited texts of the Qur'an.

Translation

"Allah: there is none deserving worship except Him. the Ever-Living, Self-supporting. He is not overtaken by either fatigue or sleep. To him belongs what is in the heavens and the Earth. Who can intercede with Him, except by His permission: He knows what is in front and behind them. None can encompass anything of his knowledge, except by His will. His throne ('Kursiyyuhu") extends (through) the heavens and the earth, He tires not in preserving them, and He is the highest, the magnificent." (Q 2:255)

Analysis of some concepts and vocabulary

Ayatul Kursiyy functions as one of the most important Quranic texts that provides an articulation of God-concept. The Ever-living (Al-Hayy), as a Divine attribute, refutes any notion of God being dead at any time(ft.1). "He is not overtaken by either fatigue nor sleep" (Laa Ta'khudhuhu sinatun wa laa nawm) places an outright denial of the Biblical language which asserts that God slept on the seventh day after creation. (ft.2).

While many take this text as evidence for shafaa'ah (intercession), a careful reading seems to suggest that shafaa'ah would not be needed, at least not in the manner popularly imagined(ft.3). The text reads: "Who can intercede (yashfa'u ) with him, except by his permission: He knows what is front and behind them."  Allah already knows the actions of humanity, as well as the genesis of those actions. Moreover, the Qur'an asserts elsewhere " Say: intercession (shafaa'ah) is in the domain of Allah entirely (jamee'an). To him belongs the kingdom of the heavens and the earth, then to Him you will return." (Q 39:44)

Regarding the throne (ft.4), it seems to us that we should not take this as God literally having a chair. This is metaphorical language, a fact recognized even by early exegetes. The notions that God is literally sitting in a chair does a disservice to the Quranic presentation of God, and ultimately places Allah Subhaanahu wa ta'alaa in human terms with human limitations. Ibn 'Abbas is reported to have said that the term "His throne" referred to Divine Knowledge, while others have asserted it refers to Divine power (Qudrat). While the attribution to Ibn 'Abbas (the cousin to the Prophet, one recognized by the early Muslims for his keen Quranic insight) is admittedly disputed (as is much of the attributions to him in both Sunni and Shiite tafseer literature), I find it convincing. Another level of evidence is that the Arabic word for "notebook" (Kurrasah) comes from the same field of original meaning as Kursiyy. What is a "notebook"? A container of written information. And what is a "throne"? A throne ultimately serves as a symbol of power and authority for those who hold it. The term "throne" is used in every language in both metaphorical and physical ways. In a similar way, we have to understand God's hand (yadullah) and God's face (Wajhullaah) in metaphorical ways, they are certainly used in the Qur'an in a figurative fashion. 

Message of Ayatul Kursiyy

In a broad sense, the text is speaking to us as a reminder of the omnipotence of God. Thus, it makes sense that it has taken a place within culture and liturgy. Most Muslim homes and mosques are decorated with this passage and is often recited as part of a litany of protection texts when initiating travel. As explained above, it has theological information utilized even within polemics. The Prophet Muhammad (Sall Allahu 'alayhi wa sallam) is reported to have said that if this text is recited after every salaah (prayer), that person would be granted paradise (ft.5)

As a protection from machinations of Satan: focusing on negative dreams

The Qur'an records a dialogue between Allah (The Creator) and Satan (known in this period as "Iblees" in the Quranic discourse), when the latter refused to obey the Divine order to "prostrate" before Adam (this was because of the arrogance of Iblees, seeing himself as superior lifeform). Satan actually promises to "sit and wait" and "assault" humans from every possible angle. (Q 7:15-17) 

While we have discussed dreams elsewhere (ft.6) as having the possibility of coming from God (or other influences), the possibility of malevolent forces or influences cannot be easily dismissed. After all, the above Quranic passage informs us that Satan launces attacks on us from every angle!  As such, we need to be reminded that the Prophet (upon whom be peace and blessings) has also suggested recitation of texts before sleeping, among them ayatul kursiyy. The recitation of these texts has proven to be affective in granting a restful sleep, devoid of many negative dreams/nightmares. 

The Satanic agenda is mainly the promotion of instability, immorality and disconnecting us from God (ft.7). This is why it is important to try our best to remember Allah and to follow the teachings of the religion of Islam as much as we can. We are to support each other in these regards as well, so it's necessary to associate with those who have the mindset of Imaan (faith). 

Conclusion

Ayatul Kursiyy accomplishes so much more than simply a decorative item. It helps us to remember Allah, and to remember that Satan has no authentic power over those who have faith. It is worth noting that some exegetes have asserted that ayatul kursiyy ( 2:255) cannot be fully understood or interpreted without reading verses 256 and 257. These verses assert that correct, mature attitudes prevail over muddled thinking, that God is more reliable than the false (even tyrannical) trends that dominate the discourse (taaghoot), and that God is the supporting friend of the believers, who delivers guidance from darkness into light. 

Thus, we have an appropriate set of guidelines meant to provide maximum protection and benefit, if only we heed those guidelines.

Footnotes

(1) Mainstream Christianity asserts Jesus is actually God, yet it also says he was killed via crucifixion as an atonement for humanity's sins and rose from the dead three days later. Such a doctrine contradicts what is said here, i.e. that God is Ever living and never dies. Thus, Islam rejects the Christian view. 

(2) Genesis 2:2-3 asserts that God rested after creating the world. While admittedly this has been interpreted by many in the Jewish tradition in metaphorical terms, nonetheless Islam, on the basis of ayatul kursiyy, rejects the idea of God resting in any sense. 

(3) Most Muslims believe in shafaa'ah in some form, summarized as follows: on judgement day, the Prophet Muhammad (as well as other prophets and righteous people) will be approached and asked to intervene on behalf of their followers for admittance to paradise. In many countries, a strong culture of shafaa'ah has manifested itself in visitations to graves of prophets and righteous people, Imams etc., seeking tawassul, istighaathah and even tabarruk (using the items of the deceased such as hair etc.) as a means to reach God.  It is our view that the Qur'an places God (and God only) in center-focus. Ayatul Kursiyy shows that God is already knowing the situation of His creation, thus, it seems that seeking out shafaa'ah (atleast in its popular form) is unnecessary. A type of shafaa'ah that is readily understood and acceptable by all hands is that of when we ask someone more pious than us to pray for us, for our health, etc. Praying in a mosque or "holy place" occurs because we believe that environment makes our prayers more likely to be accepted is similarly undisputable. 

(4) The term "Kursiyy" in everyday Arabic (as well as other languages such as Urdu and Farsi) is used for a "chair", but here has the significance of "throne". 

(5) An Nasaa-i 2:326. Quoted in Bulugh ul Maram  by Ibn Hajar Al 'Asqalaanee. 

(6) See Shamsuddin Waheed: Dealing with Dreams

(7) See Qur'an 24:21, 2:102, 2:268, 3:75, 4:119 and more . 

"Guide us on the straight path" -a brief look at Hidaayah

 Introduction

Daily, the practicing Muslim asks Allah for guidance during the recitation of Soorah Al-Faatihah. The text goes on to summarize what "the straight path" (As seeraat al mustaqeem) as the path which generates blessings from God (an'amta 'alayhim), provides immunization from that which brings forth Divine anger (al maghdoobi 'alayhim) as well as from that which will divert from God's plan (wa lad daal-leen)(ft.#1).

Soorah Al-Faatihah, being the first chapter of the Qur'an, functions as a preface to the rest of the scripture, as well as its obvious usage in prayer and supplication. While the subjects of divine anger and diversion from Allah are both topics of interest, it is prudent to focus on hidaayah. This word means "guidance", the most important gift that can be bestowed, particularly from the Creator. (ft.#2).

There are aspects of hidaayah that are highlighted in the Qur'an, these points are necessary to explore, because-seeing as the Qur'an is the words of Allah- such knowledge will prove very useful in identifying authentic guidance- in contrast to being totally lost. The scripture contains much more data in these regards, but we have- for this article- chosen points from selected references. 

Proper theological foundation

Repeatedly we face within the scripture the importance of understanding that God is the only one that deserves to be worshiped, that He has sent forth messengers and prophets to convey ethical and theological points. 

"So, if they (Ahlil Kitaab ft.#3) believe similar to what you (O Muslims) believe in, then they have received guidance..." (Q 2:137).

Just before the above text, an even more telling verse informs us "and they assert "be Jews or Christians, then you will be guided'. Say: Nay, (guidance is on) the path of Abraham (millat ibrahim), the upright, he was not of those who ascribe partners to God (mushrikeen) (ft.#4).

In a particular context (Q 6:88), we see that God's guidance is delivered by the messengers (starting from verse 84) and that ignoring that has the consequence of making one's actions useless in the Divine kingdom.

Some surprising elements that demonstrate hidaayah:

(1) Standing for justice.

(2) Abandonment of wrong cultural practices/thinking

(3) Seeing God's hand in all things.

(4) Traveling.

(5) Dignified appearance/dress and behavior. 

Some of the references for the above assertions can be found in the Qur'an in the following locations: 

(Q 7:30, 16:35-37, 20:50, 20:82, 5:8).

While all the above are important, I would like to place some emphasis on points 2, 4 and 5. The Prophets not only spoke on the spiritual, but they also have teachings that impact the earthly issues. They were often opposed because their teachings contradicted the social norms and expectations. The Prophet Muhammad taught against female infanticide, idolatry, and selfishness, all of which were problems in his community. Jesus taught against the abuse of mosaic law, which was used to disenfranchise and make people so rigid as to lose their humanity. 

Thus, by following the trend of the Prophets (upon whom be peace and blessings), we open ourselves to hidaayah.  On dress, the Qur'an says that the best of appearance is that which demonstrates awareness of God (Libaasut taqwaa, dhaalika khair Q 7:26). There is to be dignity in appearance and behavior.

Travel allows us to be exposed to that which we have not seen, it benefits the mind, body and soul, it exposes us to Allah's creation, to needed historical lessons, and countless other benefits. It also helps to destroy the trends of racism, xenophobia, and ignorance in general. The Qur'an has repeatedly stated that travel is something to be embarked upon. 

May Allah guide us among those who have been guided, bless us among those He has blessed.

Footnotes

(1) For more on Al-Faatihah itself, see Shamsuddin Waheed: Al-Faatihah: a re-examination (Halaqah notes)

(2) While hidaayah is the commonly used term for "guidance" in Arabic (and other languages), the Qur'an often uses the term "hudaa". 

(3) "Ahlil Kitaab" means "people of scripture", a term applied to Jews and Christians (although jurists applied it to followers of other faiths as well). The interpolation is present based on the text in Q 2:135-(as well as overall context) which clearly addresses these religious groups. Q 2:137 is saying that if these folks accept what Muslims accept, i.e. that God's communications also include the Qur'anic revelation to the Prophet Muhammad, this would be a clear-cut indicator that they have been guided. 

(4) "Shirk" is not limited to idolatry. Consistently, the Qur'an connects it to being unjust in the world. For which, see 3:18 as well as Shamsuddin Waheed: Only one God: forgotten aspects of Tauheed and its application

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".