Actions are judged by intentions:human relationships in light of the hadeeth

The Messenger of Allah was reported to have said "Actions [al'A'maal] are only to be evaluated with regards to the intention[ft.1], and for all there is due but what he intended. So whosoever has made Hijrah for worldly considerations [Dunya], or for marriage with a woman [ft.2], his hijrah is to what he made hijrah for.[Bukhari, Kitaab Bada' al wahy, 1:1]

Introduction

This narration is perhaps the most famous hadeeth in the Muslim world. It is quoted by scholars and lay people alike. Partly, it has become so popular because it is the very first narration quoted in many small hadeeth anthologies, such as An Nawawi's Al Arba'een An Nawawiyyah [forty hadeeth], and of course it is the very first narration found in Saheeh Al Bukhari. For the sake of brevity and focus, we have omitted the chain of transmitters [Isnaad] as well as any discussion on it.

The immediate implications or understanding of this narration are obvious. Due to the lack of freedom of religion, constant persecution and dangers, the followers of the Prophet, upon whom be peace and blessings, had to make hijrah, meaning they had to migrate to places where their spiritual development would not be arrested. The first migrants went to Abyssinia, wherein the local authorities treated the Muslims with respect. Eventually, the Prophet himself, Sall Allahu 'alayhi wa sallam, went to Yathrib, which later on became known as Madinah al Munawwarrah, or Madinat un Nabi, the Prophet's city, or simply Madinah for short. It was in Madinah that the base of Islam was established.

The importance of Ikhlas, sincerely doing something because you want that act to be counted as an act of virtue or a means to attain closeness to Allah, is given here, as well as throughout the Qur'an and many other Prophetic narrations. Indeed, this teaching regarding Ikhlas is apparent in something like Prayer itself. Before prayer, one must have "intention" before reciting the opening Takbeer. "O Allah, it is my intention to offer such and such salaah for your sake" or any similar expression. This can also be done in the heart, rather than verbal. None can know when you offer the ritual of prayer or the ritual of fasting that you are truly doing it for Allah or doing it in order to be seen, to conform to social expectations.

Applying this hadeeth in human interactions

The first lines of the narration "actions are only to be evaluated with regards to intention" certainly have applications in the physical world, in the relationships between family members, spouses and friends. If the intention [Niyyah] is good within a person, then the other person making judgment on it should take that into consideration. Indeed, according to the Messenger of God, this is the only thing[ft.3] that should be used to base the judgements on. This hadeeth does not advocate being naive or a simpleton, but it does advocate what is generally taught in Islam, and that is the concept of positive conjecture, Husnudh dhann [ft.4]. When the intention is known to be good, actions that result from the intention, especially when those actions have actually have not generated any harm, should not be held against the person.

In life, all people make judgements, have egos and make mistakes. Holding things against others, especially when intention was always good, is another sign of an unhealthy spiritual situation. A situation that is best resolved by contemplation, supplication to Allah, consulting the book of Allah and people of wisdom[ft.5].

Footnotes
[1] This is my translation, but in the article title I have retained the usual English rendering. The Arabic words are Innamal 'a'maalu bin niyyat.

[2] In Saheeh Al Bukhari the words Imra-atan yatazawwajuhaa appear, whereas the text used by Imam An Nawawi has the words Imra-atan yankihuhaa. Both phrases have the same meaning, marriage with a woman.

[3] The word Innama, which is the first word in the Arabic text, is a particle of restriction [Hasr] in grammar. Thus, we have rendered it, in context, as " actions are only to be evaluated with regards to the intention". Also see footnote 1 above.

[4] This concept is explained further in http://shamsuddinwaheed.blogspot.com/2013/07/towards-healthy-spiritual-life.html.

[5] Qur'an 4:35 teaches, as an example, that when a marriage problem emerges, parties from both the husband and wife are to work to solve it. This serves many benefits, including preserving the privacy and standing of the couple.

The Divine internet connection: Salaah in the life of a Muslim

Prayer is obviously important. Of this, all religions agree. Indeed, the Christian scriptures assert to "pray unceasingly" [ 1 Thessalonians 5:16]. It is a universal institution, and while differences exist between religions as to the format of prayer [and even within the same faith community], all hands are in general agreement as to its value and importance. This article seeks to take a look at prayer from an Islamic perspective.

[1] Salaah is our main connection with Allah

This is easily gleamed from the meaning of the word Salaah itself, which is related to the word silah, meaning tie or connection. It allows us to express our yearnings, our inner-most hopes and aspirations, to the Lord of all . In short, Salaah is an act that is done in order for us to see God beyond an intellectual possibility, to see God as real! It's certainly best to view God as real now, rather than on the day of judgement, because acknowledging that on the day of standing [Yawm ul Qiyaamah] will be pointless. Indeed, in the Qur'an, we are told of Pharoah, who had seen himself as Divine [ Q 79:23], finally he recognized the truth when death approached [ 10:90-91], but it was too late then. In these regards, it's important to recall that the Qur'an says:

Art thou not aware that it is God who makes the night grow longer by shortening the day, and makes the day grow longer by shortening the night, and that He has made the sun and the moon subservient [to His laws], each running its course for a term set [by Him]  and that God is fully aware of all that you do?   Thus it is, because God alone is the Ultimate Truth,  so that all that men invoke instead of Him is sheer falsehood; and because God alone is exalted, truly great![ Q 31:29-30, Muhammad Asad translation]

   [2] Why five daily salaahs?

The most important reason is that the Qur'an, the most authentic source, tells us to offer them [ Q 11:114, 17:78, 50:39, 30:17,among many verses ]. The hadith literature also tells us the Prophet [صلى الله عليه وسلم] himself mentions them. In addition to the textual evidences, the simple fact is that God is "needed" at all times. God does not take a day off! So we wish to be in regular communion with the one who is the best of providers, the Lord of this world and the next, the one who is the most forgiving and merciful. Thus, if we believe in God, it's logical to seek to be regular in our seeking of him! 

 “Allah! Nothing deserves worship except He, the Self-Subsisting, Eternal. Slumber does not overtake him, neither does sleep. To Him belongs what is in the Heavens and what is in the Earth. Who possesses abilities of intercession, except by His permission? He knows what is between them, and what is behind them. None grasp of his knowledge, except by his will. His throne encompasses the Heavens and the Earth, He does not tire in protecting them both, and He is the Most High, the Magnificent”[ Q 2:255]

[3] "I'm a sinner, so it would be hypocritical to do my salaah"?

This opinion is very widespread. However, as long as we have life there is a chance to correct or to make up for whatever sin[s] we commit. Moreover, there are many ahadith [sayings of the Prophet Muhammad, upon whom be peace and blessings] which speak of salaah as a means of expiating or erasing one's sins in the presence of Allah. One hadeeth phrases it in the following manner:

Anas reported that a man came and said to the Prophet "O messenger of Allah! I have done an act that requires punishment [Hadd], so impose the punishment on me!" He [The Prophet] did not ask him regarding it, then came time for salaah [wa hadaratis salaat] , the man prayed with Allah's messenger [Fa-sallaaa Ma'a Rasoolillaah]. After salaah, the man again asked for the sentence to be done to him, to which the Prophet responded " Have you not offered salaah with us?" . The man said he had. The Prophet responded "Consequently, Indeed Allah has forgiven your sin or your [normally required act] that required punishment [Fa Inn-Allaha Qad Ghafara Laka dhanbaka aw Haddaka] [Bukhari and Muslim]

 [4] "I get distracted in Salaah!"
This is another issue, an important one. This is another reason why five salaahs daily are required. If distracted or unhappy with the salaah, that just gives more inspiration to do better in the next salaah.
[5] "I don't know how to do it all in Arabic"

Our advice is to learn the words and the format of salaah from a person, rather than in books. It's actually very easy. Moreover, if you do make mistakes in recitation or movements, be confident that you are trying, and that sincerity is what's recorded in the presence of Allah.

[6] "My work schedule doesn't permit any time for salaah"

A very real concern. In the USA and Western nations in general, there does exist allowances for lunch breaks and the like. Take that as the opportunity to pray.Moreover, if the need is such, one can pray in private, perhaps in an office or even the car, away from staring eyes ! Whatever one does, we suggest never going to bed before having completed your salaahs!

[7] Salaah while traveling

One can shorten and combine [which is usually called in arabic Jam'u baynas salaatayn] salaahs. Meaning, for example, at Dhuhr time, pray two rak'ahs of Dhuhr, and immediately afterwards pray two rak'ahs of 'Asr, even though it's Dhuhr time. You can do this also at 'Asr time. For Maghrib and 'Ishaa, you can offer the three rak'ahs of Maghrib, and right afterwards offer two Rak'ahs of 'Ishaa, even though it's Maghrib time! 

In addition, if conditions warrant, one doesn't have to offer standing, bowing and prostrating, nor face the Qiblah. Rather, one can do the acts by gestures, and face whatever direction necessary. The Qur'an says: "And to Allah belongs the east and the west. so whereever you [might] turn, there is the face of Allah. Indeed, Allah is all-encompassing and knowing." [Q 2:115 Saheeh international translation]

[8] "Handicap prevents Salaah"

The Qur'an itself recognizes that salaah can be done in any posture when the need exists [Q 4:103]. In a similar fashion, if water is unavailable for Wudoo' [ablution], using clean soil in a symbolic way can serve the same function. [ see Qur'an 5:6]. 

[9] "Difference between Du'a and Salaah"

Du'a and Salaah are usually translated by the English word "prayer". In practical terms, Du'a is an informal plea from the heart. One can use texts from the Qur'an or Hadeeth, but it's really just a plea. "God have mercy on so and so" is a Du'a! Salaah is that act of worship that does include some pleas, but it's main function is to remind us about Allah, to connect us to Allah, and to be an act that encourages us to be regular in our moral actions and to stay away from unethical conduct [ Qur'an 29:45]. So there is a difference between the two. Both should be done in a consistent manner, but the salaah itself serves the higher function.

Conclusion
This article has not explored the Fiqhi details of Salaah, and may have left many unanswered questions. Nonetheless, we hope this brief analysis has encouraged the reader to become stronger in his/her observance of Salaah. The Prophet is reported to have said that on Judgement say, it will be the first thing asked about in the Divine court [Tabaraani]. 

Wa Aakhara Da'waana anil Hamdulillaahi rabbil 'aal ameen.
 

 

 

 

 

Some pictures

Salaam, every now and then I receive requests for pictures. So, here are some.

From the top, The Islamic center of Greater Toledo [ISGT], 9/11 program sponsored by UMAT. "Make a way for unity week" presentation at the University of Toledo. "Learning from Jesus: benefitting from the Messiah" program at Toledo Masjid Al-Islam. To the left is Imam Ibrahim A Rahim, and the right is Qari Haji Khatis.

Keeping it real: some thoughts on the struggles of the Islamic 'convert'.

Islam is the fastest growing religion in the world . This is something acknowledged by friend and foe alike, despite the fact that there are actually very limited [if any] organized efforts at missionary work, of the kind that Christian missionaries engage in. There are many reasons behind this growth, far beyond the scope of this article, but nonetheless there are certain commonalities in terms of the struggles the new Muslim may find themselves in, especially in Western countries. Below are some guidelines, important for both the 'convert' and the Muslim community activists, Imams, employees and teachers.

[1] Muslim: first and foremost

Within the Islamic community as well as the media, titles such as 'convert' or 'revert'[ft.#1] are commonly used. It is our view that such titles, to be used even for people who have been Muslims for over 20 years, are artificial, and, most dangerously, makes an implication that Muslims born into the faith or whose origins are from Islamic nations are more authentic and superior to the newcomer. These sort of assumptions are incorrect and are contrary to the teachings of the Qur'an and Prophetic Sunnah. It should be sufficient to cite the following Quranic assertion:

" Verily, in Allah's sight the most honorable are those with the highest amount of Taqwaa in your midst." [Q 49:13]

[2] Intra community relations

It is often the case that the new Muslim feels alone in the mosque. In  the United States, most of the mosques are filled with a mixture of ethnic groups, sectarian tendencies and even generational differences.The new Muslim may feel disheartened, lonely. It is incumbent on the community to not only be welcoming, but to be accommodating, have classes on the necessities of practice, to build real social relations, but also to have respect for the new Muslim. Know that the new Muslim is not, NOT, required to adopt the attitudes, food and clothing of a different culture. Corrections of each other should never be done in arrogance or spite.
There is suppose to exist a relation of respect and equality between Muslims, regardless of racial backround or history.

"The believing men and women are protecting allies of one another, commanding what is right [by universal standards ] [ft.#2], forbid what is disgusting [Munkar], establishing prayers, pay Zakaat, obey Allah and his messenger, it is they whom Allah bestows mercy, verily Allah is powerful, wise." [Q 9:71]

[3] In the wider society: family and friends

There are a number of trends, both healthy and otherwise, that are found in the enthusiastic brother or sister who has accepted Islam. Indeed, the  struggle to do right and resist the influences of  the pre-Islamic lifestyle are in a tug-of war, being most visible during holidays and in social interactions. Below is a summary of issues and an Islamic response.

[A] Name change

Very often Muslims change their names. While this is acceptable, let it be known that the only names that have to be changed are names that have a bad meaning or names that imply worship of something other than God. In Sunan Abu Dawood, the blessed Prophet Muhammad [sall Allahu 'alayhi wa sallam] is said to have changed a person named shaytaan [satan] to another name, or of a person named Harb [war] to Salm [calmness], and the like. In the Prophet's days, and even today among Bedouins, a rough or ugly name was seen as toughening up the child to survive in a harsh world. But it is the messengers of God who teach that a goodly name is among the best things parents give to their children.

[B] Religious differences creating family tensions

From our side, we are to keep to our religion, but strive to keep good relations with family. The Qur'an itself asserts

[Revere thy parents;] yet should they endeavour to make thee ascribe divinity, side by side with Me, to something which thy mind cannot accept [as divine],  obey them not; but [even then] bear them company in this world’s life with kindness, and follow the path of those who turn towards Me. In the end, unto Me you all must return; and thereupon I shall make you [truly] understand all that you were doing [in life].’'[ Q 31:15, Muhammad Asad translation]

[C] Holidays [Christmas, Thanksgiving, Easter etc]

This is probably the most sensitive of issues, because it is during the holiday seasons that serve as the bonding periods among families. Our advice is to not participate in the religious aspects of these activities. After all, Christmas [to highlight an example] celebrates the birth of Jesus, whom Christians believe to be God and the son of God. As Muslims we obviously don't accept these doctrines, so it would make no sense to celebrate it. But we see no harm in dining with the family in this time. Family relations are very important in Islam. So, in the dinners, if pork and alcohol are served, simply don't eat those items. Similarly, if the family observes Non Islamic religious rituals, such as going to Christmas services, don't go to that, but catch up with them later.[ft.#3]

Footnotes

[1] The term "revert" stems from an understanding that Islam is something innate in human beings, therefore, when we accept Islam, we are not changing, rather, we are "reverting" back to our original nature. This understanding itself is based on the hadeeth:  " Every child is born upon the natural disposition [Al-Fitrah], his parents make him Jewish, Christian or Zoroastrian." [Bayhaqi]

[2] Al-Ma'roof: Those healthy, recognized and accepted universal values that are needed for every society.

[3] It is well known that many of the holidays, including the religious holidays such as Christmas and Easter, have origins in pagan culture and belief. Be that as it may, in the West these occasions are observed and families take advantage of them by having family gatherings. It is the family gatherings that we are emphasizing here. It is often argued that even to do this is to engage in compromising one's Islam and pollute the faith with innovations [Bid'ah]. But we find this reasoning to be flawed for a number of reasons. [1] We accept to be paid extra  to work at these times. [2] We shop on 'black friday'[the day after thanksgiving], looking for deals. [3] Most of us are off work on Saturdays and Sundays, which are the sabbath periods for Jews and Christians respectively, and even the mosques, taking advantage of the day of rest and worship in the West, have major activities on both days.

It is for each person to make their own decisions based on their own conscious when it comes to issues of this kind. For a discussion on Thanksgiving, see Shaykh Luqman Ahmad's article [2http://imamluqman.wordpress.com/2013/11/20/the-islamic-ruling-regarding-celebrating-thanksgiving-day-by-shaykh-abu-laith-luqman-ahmad-2//[/url] . For an opposing view, as well as an interesting analysis of popular television programs, music and even Biblical texts, see the book Symbolism, Holidays, Myths and Signs by Imam Alauddin Shabazz [ 1993, New Mind Publications, Jersey City, New Jersey]

Day of Testimony

Below is a video of two presentations of two local sisters, sharing their stories of how they both came to Islam and their struggles therein. Very inspiring and informative. Please share widely.


http://www.youtube.com/watch?feature=player_detailpage&v=usd2eSSEzuc

The transformative power of Ramadan

Friday prayer at Toledo Masjid. Examines both the technical details of the fast as well as the method by which the fast can be used to make us better people.

Towards a healthy spiritual life: contemplating Islamic principles

Life is a journey. We are always on the journey, even if we are physically confined to a certain place or space. The longer one lives, the more we learn and develop. This is true for all human beings, or perhaps a better description, should be true for all human beings.

Religion comes forth in order to deliver guidance as to how to live with yourself, with other humans, with those who agree with you and those who disagree with you. It is true that there are what we could call theological truisms, but it is the living and functioning in this world that is the main goal and function of religion. The theological truisms, such as believe in the One God, who is invisible to the human eye, accepting as true the commissioning of Prophets and messengers, the sending forth of scripture, the final one being the Qur'an [as per Islamic teachings], are all connected with, in some way or another, to the way humans are suppose to live here!

Important information on this topic is given in the Qur'an, the scripture sent forth to the Prophet Muhammad, upon whom be peace and blessings. There are also some sayings of the Prophet that we could reference, but for our purposes only one seems prudent: " I have been sent to perfect morals" [ Musnad Ahmad].

Introducing Soorah Al Hujuraat

The Tafseer books are in general agreement as to the circumstances [Sibaab an Nuzool] surrounding the revelation of Soorah # 49. The Prophet was in his home, and some tribesmen from Banu Tameem came looking for him, yelling "O Muhammad, come out!" [some reports say that they used the term "Ahmad" rather than Muhammad] . It was certainly an example of bad manners. In any case, the Soorah was sent forth, dealing with this and other issues. I highly recommend a study of the text for yourself.

We will not seek to look at the whole of the Soorah in this brief post, but rather we will take a quick glace at some of its Blessed contents.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ  وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

O Believers! Do not place yourselves before Allah and his messenger, rather, have Taqwaa of Allah, Surely, Allah is Hearer, knower.[ Q 49:1]
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَالُكُمْ وَأَنتُمْ لَا تَشْعُرُونَ

O believers! Do not elevate your voices above the voice of the Prophet, do not be loud with him in speech, nor treat his speech as the speech of others, lest your deeds become nullified while you are not perceptive.[Q 49:2]

these two verses introduce the Soorah. The guidance of the Qur'an and the messenger are the most important sources. They are not to be treated in the same way one treats the works of lawyers, scholars, philosophers and lay people. This textual and spiritual hierarchy is necessary in order as to not have any confusion. Islam, as found in the Qur'an and Prophetic guidance, is perfected. When perfection and its opposite are mixed, there will arise natural confusion. Notice here, as throughout the Qur'an, the formula "God and his messenger". God is represented by the Qur'an, so the Qur'an will have to serve as primary foundational pillar.

So, what does God say? What does Allah tell us that is relevant for a healthy spiritual life? A life that is, in a sense, protected. Here are some examples of the Divine speech:

  يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءكُمْ فَاسِقٌ بِنَبَأٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَ
" O believers! When a "Faasiq" [an immoral person who breaks the normal rules of behavior] comes with any information, investigate it, lest you bring harm to a people unknowingly and become regretful afterwards." [Al-Qur'an 49:6]

This references not only war situations, or exercising caution with media or internet reports, but even within our own small circles.  Notice the verse says "investigate" rather than outright rejection of the report. In our own lives, we may have those who love to see discord. "Misery loves company" as the saying goes. This should not be the source of our downfall,what other people say or do. Indeed, this is even connected to the teaching known as Husnudh dhann, or positive conjecture. The first and foremost rule in Islamic ethics, as well as even within the Fiqh, is to assume the best BEFORE  assuming the worst. That certainly does not imply blind following, but rather in having a generally positive outlook on life and on human beings. That positive thinking is the best step in getting or in having a healthy spiritual life.

More practical steps

The same Soorah tells us to not ridicule others, not to give defamatory names, nor insulting [49:11] . No commentary is needed on this, except to perhaps consider what Muhammad the Prophet is reported to have said. "Love for your brother what you love for yourself". Would we like to be made fun of? Or insulted?

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ وَلَا تَجَسَّسُوا وَلَا يَغْتَب بَّعْضُكُم بَعْضًا أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ وَاتَّقُوا اللَّهَ 
  إِنَّ اللَّهَ تَوَّابٌ رَّحِيمٌ

" O believers, [1] Do not engage in much conjecture, verily, conjecture is sometimes sinful. [2] Do not spy on one another,[3] Do not backbite on one another, would you like to eat the meat of your dead brother? Nay, you would hate this. Have Taqwaa of Allah, verily, Allah is Oft-Returning, Compassionate.[ Q 49:12]

Now we come to the heart of this post. Conjecture [Dhann] can be destructive, and, as the verse says, a sin. The principle of assuming the best before assuming the worst, especially when there is no evidence of wrong play or ill will, is another key element of a healthy spiritual existence. The verse goes on to speak of spying. Why the prohibition for spying? Because everyone has a private life, quarters of their existence, even if not sinful, that is not needed to share with the world. Moreover, to search out for the wrongs or for the shortcomings of others is in itself a sign of a diseased heart. Indeed, there is wisdom in the Prophetic hadeeth which says "blessed is the one who is so busy with their own faults they forget the faults of others" [ narrated by Anas and reported by Al Bazzaar]. Backbiting, in a similar way, is a sign of a sick heart, one that requires treatment in the Divine clinic. We go back to a hadeeth cited before, love for your brother what you love for yourself. That should be sufficient as a comment.


"O Humanity! Verily We [God] have created you from a single male and female, made you into peoples and groupings for the purpose of learning from one another. Verily, in Allah's sight the most honorable are those with the highest amount of Taqwaa in your midst. Verily, Allah is the Knowing, the Aware." [Q 49:13]

This verse tells us the reasons behind the differences we find among the human race. Our cultures, cooking style, languages, etc.. are all placed there by the Divine plan, in order for us to derive mutual benefit. It is not an accident of nature or an oddity. The Qur'an places  emphasis on traveling to lands other than your own, as that is a means for growth. Xenophobia is, thus, an entirely Un Islamic feeling to hold onto. Our own experience is that there are, and will continue to be, people of great potential, even religiously, but who hold to racist views, jealousies and even fear of other languages, other peoples, etc.., thus, holding themselves back. They deny the blessings Allah has given to them by framing everything in racial terms.They have engaged in conjecture [Dhann] solely on the basis of a skin color or national origin. This also implies some sort of racial or ethnic superiority, which is condemned here in the above verse. Throughout Soorah Al-Baqarah, and even mentioned briefly in Soorah Al Jumu'ah, we find that elements among the Children of Israel are condemned for this way of thinking.

Conclusion

All of these elements are connected. If we have unhappy lives, we have to ask ourselves the reason. Do we put our desires or our opinions as first, elevating our whims above the guidance of the Almighty and above the goodly model of the messenger, Sall Allahu 'alayhi wa sallam? Do we elevate our voices over that of Islam?  Are we willing to reject good advice or guidance simply because the wrapping is not a color we like? Do we judge and feel suspicious all the time? Do we allow ourselves to be inspired by the Devil? I am reminded of Randy Linn, the arsonist of the Islamic center of Greater Toledo, who, in court for his crime, said that he had been inspired by Fox News. He had been convinced Muslims were here, preparing some anti-American acts, because of the comments he heard on that channel.

This article is not a full commentary on this Soorah. Indeed, I have studied this Soorah so much that I am tempted to write a book on it. This article seeks to look at some of the things that we could do, or avoid, in order to have a healthy spiritual life. Basically, we are to look at both internal and external factors. Both are connected. Throughout the Soorah, we read about Taqwaa, a healthy awareness, respect for God. This translates into our relations with others as well. One need only take a glance at the Qur'an, 4:1.

Comments and discussion are welcome. Wa Lillaahit-Tawfeeq.