Islam

Islam

Tuesday, 30 November 2021

Know More About Your Worst Enemy

 


It’s true, isn’t it? You can fool a lot of people for a lot of the time. You can even fool yourself for a while. But Allah cannot be fooled. No matter how much we pretend, we cannot deceive the One Who created us. Allah knows every leaf that falls from every tree and He counts every hair on our head.

Others may see us as ever so pious, so kind, so caring. “What a good Muslim,” they say. But we know the truth.


We know the jealousy that drives us on, or the laziness that prevents us from doing what we know to be right. We know the backbiting and the bad thoughts.

In the holy Qur’an, we read:

Allah Almighty knows all this too, and more, and yet He still wishes well for us, still calls us towards Him.

{Say: I seek refuge with the Lord and Cherisher of humankind, the King (or Ruler) of humankind, the God of humankind, from the mischief of the Whisperer (of evil), who withdraws (after his whisper), the same who whispers into the hearts of humankind, among Jinn and among humankind.} (An-Nas 114:1-6)

Perhaps it is not all that surprising that this is the very last Surah of the Qur’an. After we have listened to the entire Revelation to humankind, with a complete history of Islam since the beginning of time, and words of encouragement, advice, and warning for every situation in life, Almighty Allah concludes His Book with a warning.

He warns us to beware of the Whisperer, the Devil, the shaytan. Listening to him can bring the whole house falling down upon us. Following his whispers can destroy all the good we do.

Satan Whispers Evil

Allah calls us onward towards Him and upward as we strive in virtue and goodness. He is forever forgiving us and pardoning our sins, giving us chance upon chance to become better Muslims.

The shaytan, on the other hand, always does the opposite. He tells us we are rubbish, and that we will never be good Muslims because we are bad.

He makes us depressed, when we have nothing to be depressed about. He makes us doubt even the good we do, making us think after the event that we did it for selfish reasons.

And it is precisely the way in which he does it that makes it so subtle. He “whispers” to us when we are alone. He whispers to us, urging us to do evil.

He whispers to us to stay just five minutes more in bed, so that we go off to sleep again and miss the Dawn Prayer. He whispers to us to doubt our friends or to lie to our family.


Tackling an enemy we can see is much easier. We know what he looks like and we can find ways of combating him. Like soldiers, we can prepare to fight an enemy we can see.

He whispers to us to talk to others of the opposite sex, since nothing will come of it, it is just a harmless conversation. He whispers to us to cheat and to steal. The shaytan is truly our very worst enemy.

Taking on an enemy we can’t see is much more difficult. And the shaytan is so clever. He uses the very things that are our weakest points.

If Allah has gifted us with good looks, we feel pride and vanity about how good looking we are and we use those good looks for bad purposes, attracting others to think or even do bad things. If we have been given the gift of intelligence, we use it to trumpet how clever we are. If we are strong, we use that strength to harm others.

Try just for once!

The shaytan not only whispers to us, urging us to be slow in doing good and to be quick to do wrong, but he also tells lies.

He tells us we are no good, that we will never achieve the lofty goals of Islam, so why bother at all. He tells us that we are ugly, that we are fat, that we are stupid, that no one likes us. He makes us question every good thing we do.


We seem to be comforted when friends tell us we can stay out just that bit longer, even though parents have told us to be back at a certain time and are sure to be worrying when we don’t arrive. They tell us to mix with the wrong type of people, to listen to the worst kind of music, or to try things “just for once,” even though they are haram.

And there is more. He not only secretly whispers directly into our hearts, but he also uses others to do the whispering. Our best friends tempt us to do wrong. It doesn’t seem too bad coming from them, when they tell us to stay in the shopping mall for just half an hour more and catch the Afternoon Prayer later on.

The shaytan really is our very worst enemy. He even lies to non-Muslims, telling them that Islam is the religion of evil and violence.

Take refuge in Allah

But let us not forget that Allah is in control of all things. It is when we forget this that we become prone to the whisperings of the shaytan. Allah created the heavens and the earth and everything that is in between them. There is nothing that can resist His power.

Let us never forget, though, that as long as we entrust all that we do to Allah’s power and protection, there is nothing that can harm us.

As Muslims, we begin our conversations “in the name of Allah, Most Merciful, Most Compassionate.” We begin all our endeavors “if Allah wills it to be so.” And when we feel the need for help, we cry out “I take refuge in Allah from the accursed shaytan.”

Islam is so sensible and practical. Allah presents us with no difficulty that we don’t have the resources to overcome. He tests no soul beyond its capacity. Being aware that the shaytan is no more than a talker, a whisperer, is halfway to defeating him.

By being faithful to prayer and to the traditions of our beloved Prophet (peace and blessings be upon him), we learn to overcome the whispering. By associating with good friends and by listening to the advice of wise people, we become strong in combating our own weakness.

Don’t forget that in Ramadan we learn to subdue the body and subject it to our will. The body cannot control us. Connecting with Allah is the way to become truly strong. And when we are close to Allah, there is nothing that can overcome us. Not even our very worst enemy.


References

This article was published in June 2007


About Idris Tawfiq
Idris Tawfiq was a British writer, public speaker and consultant.He became a Muslim around 15 years ago.For many years, he was head of religious education in different schools in the United Kingdom.Before embracing Islam, he was a Roman Catholic priest.He passed away in peace in the UK in February 2016 after a period of illness.May Allah (SWT) have mercy on him, and accept his good deeds. Ameen.

-aboutislam.net

Monday, 29 November 2021

How to Have Khushu’ (Humble Submission) in Prayer?

 


The question of achieving khushu’ or being in a state of true, humble submission to our Beloved Mighty Creator in prayer is something that we all crave and are concerned about.

After all, we read in the Quran what Allah Glorified and Exalted be He says:

{Most certainly those Believers have attained true success: They who are during their prayer humbly submissive} (Quran 23:1)

So what are some tips to achieve khushu’ or humble submission in prayer?

It is important to realize that the state of khushu’ is a state of true presence in the prayer.


Khushu’
 helps one connect deeply with Allah Almighty, the Lord of the worlds.

Sometimes we go through the prayer mindlessly just to get a task over with. But we are meant to enjoy the prayer and enjoy being in the Presence of Allah Almighty; speaking to Him directly is an honor that deserves our focus and attention.

Here are some tips to help us achieve khushu’:

1. Pay attention to what you’re reading from the Quran and internalize the words you’re uttering in prayer


Being mindful of this honor will bring us to a state of humility and focus.

We need to be mindful of the words we’re reciting of the Quran, internalize their meanings, and appreciate being able to recite words revealed from above seven heavens.

2. Make sure you are reciting Surat Al Fatihah correctly

If we recite and ponder on the Glorious Surat Al Fatiha properly, it will transform the prayer experience for us completely.

We need to be conscious, present, sincere, and serious when we recite:

{It is You alone we worship and You alone we ask for help. Guide us to the straight path.} (Quran 1:5-6)

It is important to remember that we’re always making choices and decisions in life every day. Who is best to help us know our way than the Knower of the seen and the unseen, The All Wise Allah Almighty!

So asking Him desperately, sincerely, and seriously to guide us every day is something that deepens our bond with Him and our reliance on Him.

3. Always make dua (supplication) in sujud (prostration) or after your prayer

The prayer is a dialogue between you and Allah SWT (glorified and exalted be He). Needing Allah (SWT) and asking Him for what we need truly helps with achieving khushu’.

The Prophet (peace be upon him) gave Ibn Abbas (may Allah be pleased with him) perfect words of advice to benefit us all. He said:

Be mindful of Allah and you shall find Him with you. When you ask (for anything), ask it from Allah (SWT), and if you seek help, seek help from Allah. (At-Tirmidhi)

Remembering to ask and seek Allah would help us realize the magnitude of being in prayer; we are basically in the presence of The One in whose Hands lie all the answers to our needs.

4. Diversify the surahs (chapters) you recite in prayer


He speaks to us through those words. We need to know them by heart, to allow Him and His presence to enter into our hearts and manifest in our prayers.

The more we know from the Quran, the more we allow Allah (SWT) to speak to us.

5. Confide in Allah (SWT) like you confide in your best friend

Rush to prayer like you rush to tell a friend about your day and about your problems.

The Prophet (peace be upon him) used to say about prayer:

O Bilal, call iqamah for prayer: give us comfort by it. (Sunan Abi Dawud)

We get comfort when we pour our hearts out and tell everything to a close friend.

It is like a great conversation that you don’t want to end.

That’s what we need to do with Allah (SWT).

{Allah is the ally of those who believe. He brings them out from darkness into the light.} (Quran 2:257)

So let us enter into the prayer so that Allah (SWT) would bring us out of the darkness of our lives and our problems into His Light, because Allah (SWT) is The Light.

With those few tips insha’Allah we can experience khushu’, submission, comfort, and meaning through our prayers.


(From Ask About Islam archives)


About Dina Mohamed Basiony
Dina Mohamed Basiony is a writer based in Cairo, Egypt. She specializes in Islam and spirituality. Dina holds an MA and BA in Journalism and Mass Communication from the American University in Cairo.

-aboutislam.net

Sunday, 28 November 2021

3 Intentions You Should Avoid When Reading Qur’an

 

To attain a fruitful relation with the Qur’an, you need to read it with no purpose other than to receive guidance from your Lord, to come nearer to Him, and to seek His good pleasure.

What you get from the Qur’an depends on what you come to it for. Your niyyah (intention and purpose) is crucial. Certainly the Qur’an has come to guide you, but you may also go astray by reading it should you approach it for impure purposes and wrong motives.


The Qur’an is the word of Allah; it therefore requires as much exclusiveness of intention and purity of purpose as does worshipping and serving Him. So, when you read the Qur’an you should avoid the following:{Thereby He causes many to go astray, and thereby He guides many; but thereby He causes none to go astray save the iniquitous} (Al-Baqarah 2:26)

1. Reading for intellectual pleasure

Do not read it merely for intellectual pursuit and pleasure; even though you must apply your intellect to the full to the task of understanding the Qur’an.

So many people spend a lifetime in studying the language, style, history, geography, law and ethics of the Qur’an, and yet their lives remain untouched by its message. The Qur’an frequently refers to people who have knowledge but do not derive benefit from it.

2. Seeking to support your arguments


For if you do, you may, then, hear an echo of your own voice in it, and not that of God. It is this approach to the understanding and interpreting of the Qur’an that the Prophet (peace and blessings be upon him) has condemned:

Nor should you come to the Qur’an with the fixed intention of finding support for your own views, notions and doctrines.

Whoever interprets the Qur’an by his personal opinion shall take his place in the Fire” (At-Tirmidhi).

3. Seeking worldly gains

Nothing could be more unfortunate than to use the Qur’an to secure, for your own person, worldly things such as name, esteem, status, fame or money. You may get them, but you will surely be bartering away a priceless treasure for nothing, indeed even incurring eternal loss and ruin.

The Prophet (peace and blessings be upon him) said that one who learns, recites and teaches the Qur’an for worldly acclaim will be thrown into the Fire (Muslim).

You may also derive other lesser benefits, from the words of the Qur’an, such as the healing of bodily afflictions, psychological peace, and deliverance from poverty. There is no bar to having these, but, again, they should not become the be all and end all that you seek from the Qur’an nor the goal of your niyyah. For in achieving these you may lose a whole ocean that could have been yours.

Reading every single letter of the Qur’an carries with it great rewards. Remain conscious of all the rewards, and make them an objective of your niyyah, for they will provide you with those strong incentives required to spend your life with the Qur’an. But never forget that on understanding, absorbing and following the Qur’an you have been promised much larger rewards, in this-world and in the Hereafter. It is these which you must aim for.

Not only should your purpose be pure, but you should also, once you have the Qur’an with you—both the text and its living embodiment in the Sunnah—never go to any other source for guidance. For that would be like running after mirages. It would mean a lack of confidence, a denigration of the Qur’an. It would amount to divided loyalties.

Nothing brings you nearer to your Lord than the moments you spend with His words. For it is only in the Qur’an that you enjoy the unique blessing of hearing His ‘voice’ addressing you. So let an intense desire to come nearer to Allah be your one overwhelming motive while reading the Qur’an.

Finally, your niyyah should be directed to seeking only your Lord’s pleasure by devoting your heart, mind and time to the guidance that He has sent to you. That is what you barter when you surrender yourself to Allah: {And of mankind is he who would sell himself, seeking the pleasure of Allah} (Al-Baqarah 2:207).

Purpose and intentions are like the soul of a body, the inner capability of a seed. Many seeds look alike, but as they begin to grow and bear fruits, their differences become manifest. The purer and higher the motive, the greater the value and yield of your efforts are.

So always ask yourself: Why am I reading the Qur’an? Tell yourself constantly why you should. This may be the best way to ensure the purity and exclusiveness of purpose and intention.


Taken with some modification from the author’s Way to the Quran

-aboutislam.net

Saturday, 27 November 2021

How to Stop Being Lazy & Get Motivated

 


Laziness is not a natural state. When people tell me that they have become lazy, it is usually a situation where they feel ambivalence about what they are doing and, therefore, their original passion and inspiration around life seem to have gone.

You are also a very young man; therefore, you may be undecided about your life goals and where you feel you are being led.  Sometimes, such ambivalence can leave a person vulnerable to distractions that will end up shifting one’s focus away from one’s work.

Reset

When you feel like you are not making any progress, it is time to stop, rest, and reset. Instead of becoming distracted by friends, or games on the computer, or other activities that do not serve to help you move forward, take a mini vacation and the time out to really look at where you are in your life and where you want to be in ten years from now.

Development

Start this with developing your Personal Mission Statement. Ask yourself what you want to be written about you in your obituary when you die. What are you here on this Earth for? What are you here to give the world and humanity?

Pray to Allah (swt) for guidance and to show you where you are going. Then, map out your path to achieve these goals; keep them in mind when you begin questioning why you are doing this instead of that.

Balance

With that said, balance is of equal importance, and sometimes people just get very tired after working very hard, and they really do need some time to regenerate. So, you will need to determine if you are feeling ambivalence, confused about your life goals, or simply burned out.

We have many demands placed on us in our modern “quantum” age. Perhaps, you can read and listen to the Qur’an, chapter by chapter, for an hour per day with the goal of having it memorized in 3 to 5 years (or even 10 years if work and academics cause you to spread yourself to thin).

Only you know your circumstances. Often times, if we have many responsibilities in addition to academics and spiritual growth goals and we put it all on ourselves at once, we really can become overwhelmed. Then you just feel too tired to do any of it.

Goals

So, write out your 20-year goal: what do you want to be doing when you are 40 years old? Consider also what your 10-year goal would be in order to support your life goal at age 40. Then, with the 10-year goal, plan out the steps you need to take and the pace you need to keep for memorizing the Qur’an.

Now, you will know what is realistic for you to achieve in 5 years. Perhaps, graduating from college in 5 years is a goal for you. If you are going on to higher education, then you will plan to have your academics competed in 10. Perhaps, memorizing the Qur’an will take the same amount of time, and you can consider this memorization as one of your steps.

Breaking things down like this makes it all seem “doable”, and you can integrate time spent with family and friends so that you have a more balanced life. This will more than likely help you with the condition that you are calling “laziness”. It might restore your original inspiration and passion.

Nafs

Remember, nafs (soul) and ego can play with us when we decide to dedicate ourselves to a noble path, to submit to the will of Allah, and to serve humanity. It all sounds so grand, so pious, and so special. But, in reality, we’re just very much desired to revert to that pure state that we were created in, like everyone else.

We are not the star of any show; we are not individual heroes or heroines. We have simply created beings, feeling a pull toward the source of being; the light that is contained within our vessels is on this earth for a short while. Yet, the work that we came here to do is important, and you are important.

Destiny

So, your focus is important. Yes, we all want to make a difference, yet the difference that we are destined to make will manifest only when we surrender to that destiny. Destiny means nothing more than the fulfillment of the will of Allah (swt) just like a fruit tree which fulfills its destiny when it produces fruit.

One fruit tree is not greater or more worthy of Allah’s (swt) sunshine and water than any other fruit tree. But we definitely need both the fruit tree and its fruit. Thus, there is much importance and meaning in fulfilling your life mission.

So, often times, people who are on the correct path become ambivalent about their path and question themselves as to why they’re doing this at all. This is normal.

When the conclusion is because one can’t really go in another direction, and that one simply must continue the current path, then one has arrived and will be activated. But traveling through this stage of ambivalence is necessary and common. It should not be interpreted as laziness.

Conclusion

By asking yourself some questions, such as why you have chosen the path you are on and exploring your life purpose and mission, you can resolve the ambivalence.

Once that ambivalence is resolved, if you still feel guided to stay on the path of hafiz and academics toward a profession, you will no doubt find the motivation to tend to your daily routine tasks that are part of the process with a bigger vision and firmly planted in your heart and mind.

***

Disclaimer: The conceptualization and recommendations stated in this response are very general and purely based on the limited information provided in the question. In no event shall MyISLAM or AboutIslam, its counselors or employees be held liable for any damages that may arise from your decision in the use of our services.

Friday, 26 November 2021

Muslim Teenagers Tired of Parents’ ‘Unfair Judgments’

 


I’ve never met a parent who claims to fully understand how to raise their teenager. It’s normal and expected for teens to commit small, relatively harmless acts of rebellion.

Often what tips parents over the edge is when their child behaves in a manner that conflicts with the religious values parents work to provide their children with.


These actions feel like betrayals to the parent though the child’s motives are rarely malicious. Muslim teenagers explain why they are tired of being unfairly judged by their parents.

My own stance on religious parenting is simple. I don’t believe in promoting a culture of blind faith by telling children dos and don’ts without them being mindful of what they do.

Muslim-American teenagers offered insight about how their parents handle the daunting task of instilling their own religious values.

Free discussions and character building are the most important parts in religious upbringing. If someone is going to dedicate their life to pleasing Allah (swt), they need to do it for themselves.

They must find the motivation to do so within themselves. Being spoon-fed by well-intentioned parents often results in a shaky or even nonexistent connection to God. 

What Do Muslim Teens Have to Say?

My first interviewee, 17-year-old Aya, confided that she often feels “…hugely distanced from my parents because of the judgment I receive for doing things that I don’t, personally, find to be morally inappropriate.”

She knows her parents only intend to protect her, but the badgering is tiresome. More importantly, however, she feels their relationship tarnished by the occasional yet serious argument caused by harmless actions. 


When asked if she thinks her parents respect her personal opinions concerning religious rules, she responded:

Salma, age 15, takes a similar stance on the issue. She also feels judged for making her own decisions if they happen to conflict with the beliefs of her parents.

“Overall, no. Generally speaking, it’s if you disagree with someone’s opinion, you’re somehow disrespecting God, so there’s this mesh of opinion, interpretation, and actual religious rulings. Even if they don’t respect it, however,” she continued, “I still believe that I have the freedom to have my own opinions.”

Salma says the judgement from her family has accomplished nothing but cause her to resent Islamic culture. This is, of course, the opposite of the intended impact and Salam recognizes that. She clarified that her perception of Islam is overall a positive one despite having to cope with critical behavior. 

What makes her feel the most misunderstood? Salma replied: “Literally anything about young Muslims ‘straying off the right path.’ It bothers me how severely my parents simplify everyone’s situation to good and bad. There are so many different factors and reasons behind every action.”

Muslim Teenagers Tired of Parents’ 'Unfair Judgments' - About Islam

What About No Compulsion?

Aya, was born into an Islamic household with a convert father. She acknowledges and respects her parents’ opinions but wishes they wouldn’t enforce them quite as strongly.

The teen also observed that her father has somewhat ironically far higher standards for her behavior than her mother does. She marveled, “It’s weird because you’d think if anyone would be able to empathize with the complications of being pressured into a religion you’re not a thousand percent on board with, it would be a convert!” 

Aya also echoes Salma’s thoughts in regards to needing to feel liberated enough to form and voice her own views.

“I’m old enough to form my own opinions,” Aya asserted. “My parents taught me right from wrong. I’d appreciate it if my parents would allow me to exercise the right to make my own decisions, especially ones that literally only affect me.”  

Culture versus Religion 

The interviewees commonly find their parents overbearing and rigidly dedicated to their personal mindsets.

Mariam, age 16, skillfully articulated their mutual struggle. “I wish my parents would phrase their beliefs as just that–their beliefs–not facts. More often than not, I agree with them, but it can be frustrating when they won’t accept any other viewpoints.” 

Hussain, an 18-year-old who recently moved out, is experiencing the kind of freedom one can only achieve by getting some distance from parents.

He shared his views on how raising Muslim teenagers has become incredibly challenging for both parties. Hussain cautioned: “It’s difficult because of the current culture and the plethora of information out there sharing different ideas and ways of thinking.” 

All four teenagers offered unique insights but simultaneously share many experiences when it comes to their upbringing and the challenges that came along with it. 

My interviewees and I recognize that parenthood is an incredibly complex journey we haven’t embarked on ourselves. There’s no handbook of rules and no master to guide you through every decision, insuring that you never miscalculate a situation.

Many of the girls I spoke with admitted that they fully expect to make some of the same mistakes they observe their parents making when, inshaAllah, they have kids of their own one day. 

This article is from our archive, originally published on an earlier date, and highlighted now for its importance

About Leila El Alam
Leila El Alam is a tenth grader at Phillips Academy in Massachusetts.

- aboutislam.net

Thursday, 25 November 2021

The revolutionary role of Islam - II

 


Historical revolution

This expansion of the Islamic empire was not simply a political event. Its aim, in fact, was to set in motion a revolutionary process in history. This process had been initiated in Makkah itself, then it travelled from Makkah to Madeenah, to Damascus and Baghdad from where it entered Spain and thereafter it spread all over Europe and the entire world. We would probably be right in saying that the 20th century saw the culmination of this process.

There are two basic aspects to this movement. One was the end of religious persecution. (This kind of persecution has been mentioned in the Quran as fitna’). (Quran 8:39)
The process began with the end of idolatry and was completed during the lifetime of the Prophet, salallaahu alayhi wa sallam. The other, the advent of religious freedom, came about later, during the pious caliphate; with the disintegration of the two great empires—the Sassanid and Byzantine—the two greatest pillars of religious persecution were uprooted, and religious freedom became the order of the day. However, no great revolution materializes all of a sudden. It reaches fruition only by a long historical process, and the Islamic revolution was no exception to this rule. The process of human liberation, initiated by Islam, continued over a long period to make advances through individual and collective efforts, taking various forms. The second Caliph, ‘Umar ibn Al-Khattaab (d.644), may Allah be pleased with him, addressing one of his governors and his son in a well known case asked: “Since when have you enslaved people while their mothers had given birth to them in freedom?”
This voice was echoed eleven hundred years later by the well known French reformer Rousseau (d. 1778). His book, titled The Social Contract, began with this famous sentence: ‘Man was born free, but I find him in chains’.
The end of the superstitious era
Another basic change wrought by the Islamic revolution was similar in some respects to the scientific revolution of modern times; that is, the rooting out of superstitious thinking on scientific grounds and the general prevalence of thinking based on facts.
As mentioned above, the continued existence of the idolatrous way of life and thinking in ancient times was due to the ignorance of human beings regarding nature. Ancient man used to judge natural phenomena by their appearance. Holding them sacred, he began to worship them. For the first time in human history, Islam succeeded in convincing people that these phenomena of nature were not creators, but only creatures. They were entirely helpless beings, mere slaves and not the masters of man.
In the wake of this revolution, the ideological base of idolatry was wiped out altogether. All those things held sacred were relegated to the status of mere creatures. They were there to be harnessed by man and not for man to be enslaved by them. The sun was held to be a god and worshipped in ancient times; the man of today is converting the sun into solar energy. Ancient man held the moon sacred; modern man has set his foot on it. Ancient man had deified the river; modern man has converted rivers into steam power, etc.
In this way, it has happened for the first time in human history that the phenomena of nature, looked upon by ancient man with reverence, have now become objects of investigation. In other words, Islam started the process of scientific enquiry. The Quran repeatedly enjoins man to reflect on the objects of the universe. This is no simple matter. The act of pondering over the nature of the phenomena of the universe has been accorded the status of worship in Islam. As a result of this thinking, for the first time in known history, all things in the universe have been subjected to research and investigation.
The scientific way of thinking of the modern age initiated in the early period of Islam, continued as a process to grow, spreading from one country to another until it reached the west where it saw its culmination in the western world. In respect of its reality, this scientific thinking is a revolution desirable by Islam itself.
After this revolution, for the first time in human history the idolatrous way of thinking has been totally deprived of its ideological base. The concept of the sacredness of natural phenomena is now seen for what it is—a superstition, for modem scientific investigation has demonstrated belief of this kind to be baseless.
All that happened was exactly in accordance with the Divine plan, the Prophet, salallaahu alayhi wa sallam, and his companions, may Allah be pleased with them, having been asked to carry out this divine scheme.
Allah Almighty Says (what means): “Fight them until there be no persecution and religion be wholly God’s”. [Quran 8:39]
This means that there was no longer any barrier to man’s making a choice in the way of God.
This was the final goal of the revolution brought about by the Prophet Muhammad, salallaahu alayhi wa sallam, and his companions. It ended that absolutist system of coercion which places curbs upon personal decisions about one’s religion. It also removed the veil of obstacles in ideological terms which confused and mislead people, as a result of which they began to worship creatures supposing them to he creators.
The Quran tells us that there is no compulsion in the matter of religion, with the proviso that true guidance and misconceptions should be thoroughly separated from one another. (2:256)
Truth and falsehood stand clearly separated from each other, just like light and darkness after the sun has risen. This was something which—after the Islamic revolution—could be grasped beyond the shadow of a doubt by anyone who sought reality with an open mind. No one was left groping in the dark. And no one was left with any excuses for rejecting God.
To this particular end, Allah Almighty brought about the revolutions in human history, as mentioned above. Now truth and untruth have become so distinct from one another that there is no thick or thin veil in between: the task of clarification has been performed so thoroughly that the man of today has total freedom of choice. Now in his journey towards Allah Almighty, man is hindered neither by false ideologies nor by practical barriers. - islamweb.net

Wednesday, 24 November 2021

How to Protect Our Prayer in a Fast-Paced World

 


The Worship of Busyness – A Psychological View on How Fast-Paced World Harms Our Prayer and How We Can Protect It 

Keeping busy is a source of pride today. Relaxation is considered a reward only after hard work. We are “spinning” 24/7, but just as appliances go on the fritz if they’re always turned on, humans pay their price too. 

Muslims are no better. When was the last time you felt khusu (deep focus; humility) in your prayer?


Thankfulness

A fast-paced lifestyle robs us of many Islamic virtues

The Prophet says: “Whoever is not grateful for small things will not be grateful for large things.” (Saheeh At-Targheeb by Al-Albani 976)

Deep reflections

Experts found that if we operate at this hectic pace too often, we become increasingly task-orientated. This means that we no longer derive the same level of pleasure from relationships and smaller experiences.

While numerous ayas of the Quran calls us to “iqraa – read,” ponder, and reflect, researchers note that this push for speed is changing the way people think. 

The need to be efficient and instantaneous leads to a dumbing down of information intake so that people become scanners of information rather than delving towards a deeper understanding.

The problem is modern life has made us believe that progress equals fast, which equals success. City people walk faster not for exercise and enjoyment, but to save time for more production!

However, studies suggest that city living is associated with increased rates of depression, anxiety, and psychosis, with 39% more mood disorders and 21% more anxiety disorders. The flight or fight mode of people’s nervous system keeps the body activated by releasing stress hormones – a recipe for addiction and depression. 

Struggling to gain focus

Our attention span is worse than a goldfish

Imagine sitting on a bench staring at the birds playing tag. How many minutes do you think will pass before you jump up shouting “I’m bored, let’s do something”?

A 2015 study by Microsoft Canada, found that our average attention span—the amount of concentrated time on a task without becoming distracted—was 12 seconds in 2008. Five years later, it was only eight seconds—one second less than a goldfish’s attention span.

I cannot even imagine where we stand today. 


If we have a global problem with focus, our prayers are in trouble too because it lacks what we Muslims call – khusu. Without focus, our faith is in danger

Khusu is the soul of the prayer. 

Ibn Katheer says about it: “Khusu happens when a person empties his heart for it (prayer), and focuses on it to the exclusion of all else…”

If we don’t focus, khusu does not exist in our prayers. If we pray without khusu, we cannot connect with Allah properly. 

Improving khusu – from a psychological perspective

Does psychology have anything to offer Muslims in improving their khusu? I asked this question as an NLP® Practitioner and a student of psychology and found many interesting treasures.  

Through the lenses of psychology, praying is a form of meditation that puts your brain in the alpha brainwave state (khusu). This state enhances concentration, inspires creativity, and induces a state of deep relaxation. 

Clients in therapy need this mental state (khusu) to connect with their unconscious mind – where the solutions lie. Therapists facilitate this process through simple techniques. I’ve taken inspiration from this approach.

Silence

Without quietness and the feeling of comfort, the doors to the unconscious mind and its perspicacity stay closed. Therefore, therapists minimalize the outside impulses that could take away the clients’ attention from his insights.

Likewise, we need to choose a quiet place for praying.

So, tell your family to turn off the TV and ask your husband to hold the baby until you pray. Cut off all outside stimuli before you start praying and create silence.

Slow motions

During therapy, the clients’ body posture shows relaxation. They often fix their eyes on a certain point (usually somewhere on the floor) as they reach deeper inside themselves. Their speech and gestures slow down as well. 

These signs indicate to the therapist that the client has entered the room of his unconscious mind. 

So when you pray, move slowly. Salah is not an exercise routine anyway. Fix your eyes at one point on the mat. Take your time in each position. 

Recite slowly. Formulate the words carefully, and stop to take a deep breath after each ayah. 

The soul of meditation: breathing 

Therapists teach clients that they cannot manipulate the stressors that surround them but they can develop healthier ways of responding to them. 

One way is to invoke the relaxation response (this calms down the nervous system’s fight or flight mode) and the easiest way to evoke this response is by breathing deeply.

Therapists use many types of breathing techniques to relax their clients; belly breathing, alternate nostril breathing, progressive body relaxation. The simple 4-7-8 breathing technique might be one you also want to acquire – and maybe start and end your prayers with.

Inhale through your nose gently for 4 seconds. Now hold your breath for 7 seconds and then forcefully breathe out through your mouth for 8 seconds, emptying your lungs. Do this four times in a row. 


Allah said: “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another.” {49:13}Slow down, focus, connect with Allah

When a fast-paced lifestyle threatens our natural human life and our faith, shouldn’t we try everything to protect our life here and in the Hereafter? Shouldn’t we strive to stay close to Allah and fight the fitnah?

If we do not slow down, it’s no wonder if we can’t improve our prayers. If we do not improve our prayers, there’s no wonder if we feel disconnected from Allah. 


About Timea Aya Csányi
Timea Aya Csányi studied Psychology and Islamic Studies at the International Online University. She is a certified NLP® Practitioner, one of our writers and counselors at the "Ask the Counselor" section. She works as a fitness trainer and journalist.

-aboutislam.net

Monday, 22 November 2021

Celebrating Thanksgiving as a New Muslim – OK?

 


Thanksgiving is a celebration observed on the fourth Thursday of November in the United States and the second Monday of October in Canada. The celebration is about giving thanks for the blessing of the harvest and of the preceding year.

Though it started as a Christian tradition, the current form of celebration is a culture holiday for all people of all faiths. The celebration is marked by family gatherings, cooking food, being thankful, watching football matches…

A Sense of Gratitude


A Muslim thanks Allah for creating him in the first place; he thanks Allah for guiding him to the right path of Islam. He thanks Allah for bestowing on him many blessings such as the blessing of health, money, having a good wife…Muslims give thanks to God all the time. Giving thanks to Allah and showing gratitude are not limited to a certain time of the year. Actually the life of a Muslim is all about thanksgiving and gratitude.

We read in the Quran:

So remember Me; I will remember you. Be thankful to Me, and never ungrateful. (2:152)

Allah promised that if we thank Him, He will give us more. This is a divine promise and we believe that Allah never breaks His promises.

He says what gives the meaning of:

Remember that He promised, “If you are thankful, I will give you more, but if you are thankless, My punishment is terrible indeed. (14:7)

These are the things that we should thank God for:

It is God who brought you out of your mothers’ wombs knowing nothing, and gave you hearing and sight and minds, so that you might be thankful. (16:78)

Thanksgiving and Family Ties


Meeting parents and family members will strengthen the family ties. It will give them a sense of belonging. And it will give them a feeling that their son or daughter is still a member of the family and he is not detached from them. It will also be a good opportunity to explain to them how Muslims thank God and they do so. New Muslims might find it an opportunity to meet their parents and family members whom they do not see usually.

Islam places great emphasis on maintaining family ties. We read in the Quran:

… Beware of severing the ties of kinship, God is always watching over you. (4:12)

The Prophet (peace be upon him) urged Muslims to keep their family ties when he said:

Whoever believes in Allah and the Last Day, let him maintain the bonds of kinship. (Al-Bukhari)

Do’s and Don’ts

When attending such gatherings, please note that your attendance will be judged according to your intention. The Prophet said:

Actions are judged by intentions. (Al-Bukhari)

Don’t participate in any activity that is against the teachings of the Quran and the Sunnah such as eating pork or drinking alcohol. Do not compromise the basic teachings of Islam.

You as a Muslim, should explain to them that thanking Allah is not limited to that day. Muslims thank Allah on all other days of the year.


When offering prayer, a Muslims is thanking Allah. And when helping the poor, a Muslim is thanking Allah. When offering fasting, a Muslim is thanking Allah. And when making hajj, a Muslim is thanking Allah.

The Prophet used to thank Allah when he ate, drank, dressed new clothes, mount on his camel, etc. Therefore the whole life of a Muslim is about thanksgiving from an Islamic perspective, i.e. thanking Allah for His blessings.

It is permissible for a Muslim also to thank anyone who does him a favor. The Prophet is reported to have said:

Whoever does not thank people, does not thank Allah. (At-Tirmidhti)

You are allowed to thank your parents, friends, people next to door, etc.

About thanking parents, we read in the Quran:

We have commanded people to be good to their parents: their mothers carried them, with strain upon strain, and it takes two years to wean them. Give thanks to Me and to your parents– all will return to Me. (31:14)

It’s About God’s Blessings

What is unique about Allah is praising Him, i.e. saying Alhamdullilah.

New Muslims should understand that celebrating thanksgiving is not the sixth pillar of Islam or the seventh article of faith. If you decide not to participate, it is up to you. We are talking about cases in which you are invited to a family gathering.

I would like to invite everyone to sit back, relax, reflect for a moment and count blessings of God on him. You will find countless blessings. God tells us:

… If you tried to count God’s favors you could never calculate them: man is truly unjust and ungrateful. (14:34)

Think of how you are going to thank God for all that. The least you can do is to recognize His infinite mercy on you and declare His Oneness and that He is the only one worthy of worship. God is the most worthy of our thanks, praise and gratitude.

We should note that God does need our thank. It us who benefit from offering thanks to God:

… Be thankful to God: whoever gives thanks benefits his own soul, and as for those who are thankless–God is self-sufficient, worthy of all praise. (31:12)

(From Discovering Islam archive)


About Dr. Mohsen Haredy
Dr. Mohsen Haredy holds a PhD in Hadith literature from Leiden University, the Netherlands. He is the former Executive Manager and Editor-in-Chief of E-Da`wah Committee in Kuwait, and a contributing writer and counselor of Reading Islam. He graduated from Al-Azhar University and earned his MA in Hadith literature from Leiden University.

- aboutislam.net