WHY MUSLIMS LOVE THE MONTH OF RAMADAN

 

Islam uses a lunar calendar—that is, each month begins with the sighting of the new moon, therefore because the lunar calendar is about 11 days shorter than the solar calendar, Islamic months “move” each year.  This year (2008) the Islamic month of Ramadan coincides almost exactly with the month of September.  For Muslims the coming of Ramadan is a source of joy and celebration; however, we celebrate in a way that may seem strange to people unfamiliar with the tenets of Islam.  Ramadan is not a month of parties and socialising, it is a month of worship.  To fast the month of Ramadan is one of the pillars of Islam.

Muslims express gratitude and love for the One True God by obeying and worshipping Him.  We worship according to His guidance revealed in the Quran and through the authentic traditions of Prophet Muhammad.  Ramadan is special.  It is a month of fasting, reading and coming to understand Quran and special extra prayers.  The mosques come alive at night when Muslims gather to break their fast together and pray.  The smooth rich sound of Quran recitation is heard throughout the long nights as Muslims stand shoulder-to-shoulder praying and praising God.

Muslims all over the world love the month of Ramadan and look forward to it with mounting excitement.  In the weeks preceding Ramadan lives are scrutinised, and plans are made for a month of serious worship and supplication.  The countdown begins and conversations start with how many weeks it is until the blessed month arrives.  Perhaps non-Muslims wonder why we look forward to fasting days and sleepless nights.  Ramadan offers the chance of redemption and great rewards.  It is a month like no other.  A month of spiritual reflection and prayer.  Hearts are directed away from worldly activities and towards God.

In the month Ramadan, all physically mature and healthy Muslims are required to fast:  to abstain from all food, drink, gum chewing, any kind of tobacco use and any kind of sexual contact between dawn and sunset.  Nevertheless, this is only the physical aspect there are also the spiritual characteristics, which include refraining from gossiping, lying, slandering and all traits of bad character.  All obscene and impious sights and sounds are avoided as a way of purifying thoughts and actions.  Fasting is also a way of experiencing hunger and developing sympathy for the less fortunate and learning thankfulness and appreciation for all of God's bounties.

God said,

“O you who believe!  Observing the fast is prescribed for you as it was prescribed for those before you, that you may become pious.” (Quran 2:183)

The Prophet Muhammad also reminded us that fasting is not just abstaining from food and drink but there is a further dimension.  He said, “He who does not desist from obscene language and acting obscenely (during the period of fasting), God has no need that he didn’t eat or drink.”[1]

Ramadan is also the month when Muslims try to establish or re establish a relationship with the Quran.  Although this may sound like a strange thing to say, the words of God are a guiding light and a mercy.  Nobody reads Quran except that it changes his or her life in some way.  The Quran was sent down in this month of Ramadan.  The two, Ramadan and Quran are inextricably entwined.  Being with the Quran, reading, memorising, reciting it or pondering its meanings is spiritually uplifting comforting and a source of strength.  Recitation in the night is particularly beneficial, the distractions of the day have faded away and closeness of God is palpable in the stillness of the night.  Special evening prayers are conducted during which portions of the Qur'an are recited.  These prayers are known as Taraweeh.  One thirtieth of the Qur'an is read on successive evenings, so that by the end of the month the entire Qur'an has been completed.

One of the last few odd-numbered nights of the month is Laylat ul-Qadr, the “Night of Power” or “Night of Destiny.”  It is the holiest night of the holiest month; it is believed to be the night on which God first began revealing the Quran to the Prophet Muhammad through the angel Gabriel.  This is a time for especially fervent and devoted prayer, and the rewards and blessings associated with such are many.  Muslims are told in the Qur'an that praying throughout this one night is better than a thousand months of prayer.  No one knows exactly which night it is; it is one of God's mysteries.

Ramadan is also the month of good deeds and charity.  Muslims try to give generously and increase their good deeds.  Charity can be as simple as a smile; there is no need for lavish displays.  Charity given quietly is better for the recipient and one who gives.  The Prophet Muhammad was always a generous person, never owning more than just enough to cover his immediate needs.  Any extra, he gave generously to those around him, however he was most generous in Ramadan.

You may be beginning to wonder if these are not qualities and virtues a Muslim truly devoted to God, should display in any month, and  you would be correct.  They most certainly are.  However, as human beings we all fall short, commit sins and make mistakes.  Sometimes the nature of life causes us to forget our real purpose.  Our purpose is to worship God and God in his infinite wisdom and mercy has given us Ramadan.  It is a month, which if used wisely, can recharge our spiritual and physical batteries.  It is a month full of mercy and forgiveness when God makes it easy for us to overcome our shortcomings, when He rewards us in abundance.  He is our Creator, who understands that we are far from perfect.  When we walk towards God, he meets us running, when we hold out our hand He reaches for us and bestows his forgiveness on us.  Muslims love Ramadan, it is a lifeline.  They stand shoulder to shoulder and bow their heads in submission.  Ramadan spreads across the world as Muslims begin and break their fast together, one body, one people, and one nation.  Ramadan arrives softly and her deeds ascend gently towards God.  Far from being a trial of deprivation, the month of Ramadan is a joy and a gift beyond compare.  Even before the month is finished Muslims begin to mourn the passing of this blessed month and try to extend the time by being with the Quran and worshipping God in the best way possible. - islamreligion.com

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FOOTNOTES:

[1]Saheeh Al-Bukhari, Saheeh Muslim.

Allah Made Me Feel His Words

 

I was born into an atheist German family. Nobody in my family believed in God. We did not go to church, we did not worship anything, we did not pray.

However, from very early childhood, I felt that something big, something amazing was watching over me. I never really lost this feeling of protection but it took a long time until it pushed me to search for its source.

Interest in Other Cultures

I have always had an interest in other cultures and I liked traveling. That is why I started studying cultural studies. There I learned that religions are a part of culture.

I just saw religions as an interesting cultural phenomenon. I read about Buddhism, Christianity, different indigenous belief systems. And I read part of the Thorah, the Bible and also the Quran. At the same time, I still had this special feeling inside that somehow connected me with what I called a higher being. And then one day, I just wanted to know whether this feeling had any base or was just a feeling. That is why I made some sort of experiment.

My Experiment With Dua

I had read a lot about people of different beliefs describing so called miracles. Was it all fraud? Or had they just imagined the miracle?

I thought that this warm feeling of protection must surely have a source. So I asked the source of this feeling to guide me to it. I made a supplication. But nothing happened. I was disappointed because I wanted a miracle to happen right away.

For sure, it did not work for me. So, where did my feeling come from? Was I just imagining it? But I had it since childhood. The exact same feeling of being protected by some great Being.

An Unexplained Experience

Then, a few days later, I sat near my window and looked outside. It was a beautiful afternoon in spring. The first small light green leaves decorated the trees. The birds sung beautifully. And the sun was shining. It was perfect.

I observed the beauty and then I had these unexplained feelings and sensations. It was like I could feel the beauty in my whole body. I felt a warm sensation running down my spine. Butterflies were flying in my stomach. I had goosebumps on my arms. And the warm feeling of protection seemed to wash in waves through my body and my whole being. I sat still and just felt these sensations.

The Answer to My Dua

I was still in awe of what was happening to me. But I managed to stand up and walk to the bookshelf. As if my hand was ordered what to do, I took the Quran that was standing next to the Bible and the Thorah. I walked back to my chair and opened the book. I opened it somewhere in the middle and read the following verse:

Allah has sent down the best statement: a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance of Allah . That is the guidance of Allah by which He guides whom He wills. And one whom Allah leaves astray – for him there is no guide. (39:23)

I was astonished. I was perplexed. This experience, this verse was the answer to my dua that I had made a few days earlier. I read the verse many times. This verse talked to me. It explained what I had felt since childhood. It explained the strange experience that made me get up and open the Quran.

Acknowledging My Lord

At night I sat down on the floor. I talked to my Lord. I spoke to Allah and I thanked Him for His guidance and I spoke my shahadah. It was just me and Allah as witness. Alhamdulillah.

My dua, the special experience that followed it and the verse from the Quran that explained it, was reason enough for me to accept Islam. I did not know any Muslims at that time. I did not have Muslim friends or Muslim neighbors.

An Exciting Journey

Ever since, it has been an exciting, interesting but also challenging journey. I have met other sisters on the way. The support system we have developed is crucial because many of us do not have any family support.

I would like to tell everybody who is currently searching for God or for their way of life to listen to their feelings. Listen to your inner voice. Don’t listen to what other people tell you. Don’t listen to the voices that like to threaten you that you will not be able to handle your new life. You are responsible for your success in this world and in the next life.

This is Anna’s story. She converted to Islam a few years ago in her hometown in Germany.

(From Discovering Islam archive)

About Claudia Azizah

Claudia Azizah is originally from Germany and mother of two children and writer. She served as Assistant Professor at the International Islamic University in Malaysia until August 2019. She is co-founder of the Ulu-Ilir-Institute in Indonesia. She regularly writes for the German Islamic newspaper. She is interested in Islamic spirituality, art and Southeast Asia. You can follow her on Twitter and Instagram: #clazahsei

-aboutislam.net

Was the Journey of Al-Israa and Al-Miraj in Body and Soul?

Different Views on Al-Israa and Al-Miraj

Scholars have differed as to whether the Prophet’s journey of Al-Israa and Al-Miraj was in soul only or in both body and soul.

First, according to Almighty Allah’s words, “Glorified be He Who carried His servant by night from the Inviolable Place of Worship to the Far Distant Place of Worship.” (Al-Israa 17:1)The majority of jurists, scholars of Hadith, and Muslim philosophers agreed that it was in both body and soul for many reasons.

He Almighty has referred to the Prophet (peace and blessings be upon him) as “His servant.” The word “servant” does not refer to one’s soul only; it refers to the servant as a whole, body and soul.

This is similar to the word “slave” in Allah’s words, “Have you seen him who dissuades a slave when he prays?” (Al-Alaq 96:9) and “And when the slave of Allah stood up in prayer to Him, they crowded on him, almost stifling.” (Al-Jinn 72:19) The word “slave” in both these verses refers to the person in question as a whole, body and soul.

Second, had the Prophet’s journey of Al-Israa and Al-Miraj been in soul only, it would not have been regarded as a miracle. It would have been then an ordinary dream. While sleeping, many people visit remote places and see extraordinary things without moving an inch from the places they are already in, and there is nothing extraordinary about that to other people.

Had the Prophet’s journey of Al-Israa and Al-Miraj been a dream, Allah Almighty would not have mentioned it in the Quran in terms that express its being a miracle and extraordinary incident.

Contemplating this, the journey would not be a trial unless it was in both body and soul. Had it been in soul only, there would not have been a trial or something extraordinary regarding it.

Third, Allah Almighty says about the journey of Al-Israa and Al-Miraj, “We appointed the vision which We showed you as an ordeal for mankind.” (Al-Israa 17:60) “Ordeal” here refers to its being a trial.

Besides, when the unbelievers knew about the journey of Al-Israa and Al-Miraj, they wondered how the Prophet (peace and blessings be upon him) could make it on one night, when they would make a similar journey in a month. [Why should they disbelieve it, if it were a mere dream?]

Fourth, it was Allah Almighty Who made His Prophet (peace and blessings be upon him) had that journey, and, certainly, nothing is impossible for Allah Almighty to do; He Almighty is able to do all things.

Hence, there is nothing that calls us to doubt the occurrence of the journey in both body and soul.

Those who say that the journey was in soul only cite as evidence for their view the Quranic verse, “We appointed the vision which We showed you as an ordeal for mankind.” (Al-Israa 17:60)

They believe that the vision (ru’yah) here refers to a dream, not to an actual seeing.

Those who are of the opinion that the journey was in soul only also cite as evidence for their view Aishah’s hadith, “The Prophet’s sanctified body was not missing on the Night Journey.”

But this opinion is not wholly tenable, for ru’ya, lexically speaking, refers also to seeing with the eyes. Besides, according to Al-Bukhari, Ibn Abbas (may Allah be pleased with him) said, commenting on the verse in question, “The sights which the Prophet (peace and blessings be upon him) was shown on the Night Journey when he was taken to Jerusalem were actual sights, (not dreams).”

Counter Argument

But this point is also refuted for the following reasons:

1- The hadith reported to have been said by Aishah is not an authentic one; there are missing and unknown reporters in its chain of narration.

2- Aishah (may Allah be pleased with her) was not yet married to the Prophet (peace and blessings be upon him) at the time of the journey. She might even not have been born then, if we take into account the controversy regarding the date of Al-Israa and Al-Miraj.

3- Her saying: “The Prophet (peace and blessings be upon him) did not see his Almighty Allah with his eye” indicates that she believed that the journey was in both body and soul. Had she thought that it was in soul only, she would not have said that.

4- Since the hadith ”The Prophet’s sanctified body was not missing” is not authentic, there is no need to attempt to explain it to mean that the journey was in both body and soul, for some say that the hadith indicates that his soul was not separated from his body.

Anyway, what we are required to believe with regard to Al-Israa and Al-Miraj is that it did take place, as Allah Almighty tells us in the Glorious Quran.

As for its being in soul only or in both body and soul, this is a controversial point that needs not to be tackled strictly. One can adopt either view, but one is to bear in mind at the same time that Allah Almighty is able to do everything and that the Prophets’ visions, according to scholarly agreement, are true.

Allah Almighty knows best.

- aboutislam.net

Living the Quran – Preparing for Ramadan

 

Do you spend quality time reading and reflecting on the Quran?

Or is it simply a routine for you to read a few pages each day?

Allah (SWT) says in the Quran:

which the Quran was revealed as a guide for humanity with clear proofs of guidance and the standard ˹to distinguish between right and wrong˺…” (2:185)

Ramadan, the month of the Quran, is approaching fast, and we need to be well-prepared.

And in this blessed month of Rajab, the reward for good deeds is multiplied. So this is an excellent time for us to strengthen our relation with the Quran and implement what we learn and read. - aboutislam.net

The Unlimited Forgiveness of God

 

We’re continuing our discussion about the beautiful Names of Allah Almighty and today let’s talk about His Name Al-Ghafoor – The Most Forgiving.

Allah’s Names come from intensity in meaning; they indicate that He embodies the most intense form of the meaning of the word.

The Most Forgiving

So with the name Al-Ghafoor, it means that He’s intensely forgiving, the Most forgiving, in fact He’s constantly forgiving.

There are other forms of this word found in the Quran one of that indicates that Allah is immediately forgiving, He forgives immediately, not like us, get upset or insulted and we need time to cool down and to finally come around and say “ok I forgive you”.

Allah Almighty Al-Ghafoor, He forgives immediately. He forgives abundantly; there is absolutely no limit to His forgiveness.

In the Hadith, we find that if one of us were to come seeking forgiveness would come to Allah with sins that fill the entire earth or from the earth to the limits of the heaven, Allah would match that amount of sins with His forgiveness; He would forgive all of it, His forgiveness is limitless.

There is a chapter in the Quran that is entitled Ghafir (the Forgiver), Allah said in the third verse describing Himself {The forgiver of sin, the Acceptor of repentance} (48:3)

Then He goes on to say that He is severe in punishment, and that He mentions that He is the owner of abundance. There is no deity except Him and to Him is the final destination.

So He affirms that He is the Forgiver here, but He reminded us in this verse that this is not our final destination. We’re all travelling back to Allah and this worldly life has a purpose, therefore there are consequences.

The Concept of Sin

But in Islam we understand that we have not been created aimlessly, we are not here for no reason; we do have a purpose and it must be fulfilled in order to be successful.

The concept of sin, I think is not fully grasped in some aspect of the society, especially the secular side that lack religious knowledge. They say: “why would God care about what I wear or what I say, or how I live my life?”

Sins are not haphazard, Allah Al-Ghafoor, describes sin as being against ourselves. When we sin, we are the only ones to get harmed.

Allah Almighty is free of need, we can’t harm Him, we can’t hurt Him, we can’t do anything to Him, or take anything away from Him and He doesn’t gain anything by us doing good deeds or by us staying away from sin.

In chapter Az-Zumar verse 3, Allah says:

{Say, O my servants who have transgressed against themselves by sinning, do not despair by the mercy of Allah. Indeed Allah forgives all sins. Indeed it He who is the forgiving the merciful.} (39:3)

Here, He’s commanding us. First of all, He’s pointing out that when we do wrong then that we are transgressing against our own souls. But He’s commanding us that do not despair of the mercy of Allah. Do not give into those sins. Do not give into losing hope.”

Hope in Allah’s Mercy

So it’s a very simple recipe basically. We just stay in contact with our Lord and constantly come back to Him seeking His forgiveness, being aware of our actions and then we submit to His Will and we follow the guidance that we have so graciously, generously, and mercifully revealed.

Always have hope in the mercy of Allah Almighty so as we turn to Him. He goes on in the chapter to talk about returning to Him in repentance submitting to Him and following the guidance that He revealed.

If we deny this generous gift that He’s giving us in this guidance and this opportunity and the countless of opportunities that He gives us to turn back to Him and instead we decide that we want to turn away, then we’re ultimately destroying ourselves, and that’s the ultimate loss.

When I think about turning to Allah and when I think about the idea of fleeing to Him, it reminds me of my daughter. She’s just 4 years old, she’s really cute, and when she does something wrong and she realizes she’s in trouble, she runs to me, crying, usually tears streaming down her face. Her face is getting red and she hugs my legs and she would say “I love you mommy” or she told me that she’s sorry… so adorable, so sincere and genuine and it’s so endearing and honestly it’s quite affective.

So comparing that a child runs to his or her parent in remorse out of love wishing and hope that their love would not be removed.

The child is fearing that the love of their parent, their affection will somehow be taken away from them, that it would be changed. They’re crying from that fear, that the beautiful relationship they have will be altered…

Comparing that to us, as believers, we need to run to Allah Almighty Al-Ghafoor in a similar way to this.

In fact we should be running to Him with more love than a child would to their parents and with more fear.

He’s the one who’s given us life. He’s the one who provides us with every single bit of sustenance and happiness and family that we have and it is to Him that we’ll return and if we fail, we have a lot more to lose than a child would by losing in their parent.

Turn to Him

Instead of saying: “you’re not wise, you’re stupid, you’re ungrateful…” you don’t characterize the child by their actions, instead you pick the action out and you explain why it is incorrect.

The fact that Allah has promised us His forgiveness no matter how many times we come back asking for it. It reminds me of a psychologist of parenting, they tell parents even “don’t tell your child that you are ungrateful, you are stupid, for example…” you never tell the child that they are the embodiment of a bad action. Instead, you correct them by pointing out the action that they did, like when you say that, you are ungrateful, to say that or it was not a wise decision when you did this.

So what I learn from the fact that Allah Almighty is Al-Ghafoor, that He’s constantly forgiving, it means that we don’t embody our sins, we’re not characterized by our sins. Our sins are actions that we may do, but we can break free from them, we can rid ourselves from them, we can be netter than that.

So if I did something wrong, it doesn’t mean that I’m that way, that means we’re separate from our actions, that we can change, we can go forward in life and we can be better.

It means that the doors to self improvement are always open as we are alive and well. Isn’t that beautiful?

Forgive Others

I want to make one last point, in chapter An-Nour, Allah Al-Ghafoor says:

{Part and overlook, would you not like that Allah should forgive you. Allah is the Most Forgiving Most Merciful} (24:22)

He’s pointing out, reminding us that our state that we desire to be forgiven. When one we love doesn’t like to forgive us, it causes us pain and turmoil. The thought of running to Allah seeking His forgiveness and then not being forgiven! Just imagine if that were the case… it would be devastating.

But that’s not the case, instead He wipes away our misdeeds and covers them up. So this needs to translate into our own actions and the way that we deal with our fellow human beings.

This verse basically points out that we should be treating others as we hope to be treated. We desire forgiveness from Allah, therefore we should strive to also be pardoning and lenient with people, and avoid wishing any less on anyone than we would hope for ourselves.

By striving to be more forgiving and merciful ourselves, we can completely alter what kind of energy we are in the world. Imagine how it would change your life if you were to let things go more easily, if you were to turn to people you love most especially with mercy instead of anger and resent.

I pray to Allah that we might be of those people who constantly remember and turn back to Allah Al-Ghafoor, knowing with certainty that He is the Most Forgiving, the most abundantly, constantly forgiving.

I pray that each one of us, you and I, can ponder over this Name as we read it throughout the Quran, in our prayers, in duas, supplication such that it transforms us into more forgiving, loving and merciful people. Ameen.

Thanks for listening.

(From Discovering Islam archive)

About Danielle LoDuca

Danielle LoDuca is a third generation American artist and author. Drawing inspiration from personal life experiences, her writings highlight the familiarity of Islam in a climate that increasingly portrays the Islamic faith as strange. She holds a BFA from Pratt Institute and has pursued postgraduate studies in Arabic and Islamic Studies at the Foundation for Knowledge and Development. LoDuca’s work has been featured in media publications in the US and abroad and she is currently working on a book that offers a thought-provoking American Muslim perspective, in contrast to the negative narratives regarding Islam and Muslims prevalent in the media today

- aboutislam.net

Islam: a religion of peace and justice

 

Islam is a religion of peace in the fullest sense of the word. The Quran calls its way "…The ways of peace…" [Quran: 5:16] It describes reconciliation as the best policy [Quran: 4:128], and states that God abhors any disturbance of peace [Quran: 2:205]

The root word of Islam is 'Silm', which means peace. So the spirit of Islam is the spirit of peace. The first verse of the Quran breathes the spirit of peace; it reads: "In the name of God, the Most Merciful, the Most Compassionate."

This verse is repeated in the Quran no less than 114 times. It shows the great importance Islam attaches to such values as Mercy and Compassion. One of God's names, according to the Quran, is As-Salaam, which means Peace. Moreover, the Quran states that the Prophet Muhammad  (may Allah exalt his mention) was sent to the world as a mercy to mankind. [Quran: 21:107]

A perusal of the Quran shows that most verses of the Quran (and also the Hadeeth) are based on peace and kindness, either directly or indirectly. The ideal society, according to the Quran is Dar As-Salaam, that is, the house of peace [Quran: 10:25]

The Quran presents the universe as a model, which is characterised by harmony and peace [Quran: 36:40] When God created heaven and earth, He so ordered things that each part might perform its function peacefully without clashing with any other. The Quran tells us that "It is not allowable [i.e., possible] for the sun to reach the moon, nor does the night overtake the day, but each, in an orbit, is swimming." [Quran: 36:40] For billions of years, therefore, the entire universe has been fulfilling its function in total harmony with His divine plan.

According to Islam, peace is not simply an absence of war. Peace opens doors to all kinds of opportunities which are present in any given situation. It is only in a peaceful situation that planned activities are possible. It is for this reason that the Quran says: "…And settlement is best…" [Quran: 4:128] Similarly, Prophet Muhammad  has observed: "God grants to gentleness (Rifq) what He does not grant to violence ('Unf). [Abu Daawood]

According to Islam, peace is the rule and war is only an exception. Even in defensive war we have to analyse its result; if the result is doubtful, Muslims should avoid war. Stray acts of aggression are not enough for Muslims to rush into war. They have to assess the whole situation and adopt a policy of avoidance when war is not certain to achieve a positive result.

In actual fact, the mission of all the Prophets from Aadam (Adam) to 'Eesaa (Jesus), may Allah exalt their mention, was one and the same - of establishing the ideology of monotheism in the world, so that man might worship the One God alone. As we know, there came a large number of Prophets in ancient times but the message of monotheism remained at the initial stage; it could not culminate in revolution. 

In ancient times, the system of monarchy was entrenched throughout the world. The kings, in order to secure their political interests, adopted the course of religious persecution. These kings suppressed all religious movements that were different from the state religion. They would nip all 'apostasy' in the bud since they saw religion as a matter of affirming one's loyalty to the state. If a person adhered to a religion other than the state religion, he was regarded as a rebel.

That is why in ancient times, prophetic movements could go no further than the state of Da'wah, or invitation to Islam. No sooner would a movement based on monotheism arise than the coercive political system would be activated to pull it out by its roots. The reason for the absence of any historical record of Prophets (besides the Prophet Muhammad ) in antiquity is traceable to the intense opposition of these coercive political systems. 

All the Prophets of ancient times, historically speaking, were like mythical beings, rather than real human beings accepted as historical figures. Prophet 'Eesaa (Jesus), may Allah exalt his mention, was the last link in the chain of these persecutions faced by the preachers of monotheism. Then God decreed the abolition of this coercive political system, even if it entailed the use of force in order that the age of religious persecution might be brought to an end forever, and replaced by the age of religious freedom. This Divine plan was brought to completion through the Prophet Muhammad  and his companions, may Allah be pleased with them all. This is the command given in the Quran: "Fight them until there be no fitnah [i.e., persecution] and [until] the religion [i.e., worship], all of it, is for Allah…" [Quran: 8:39]

Therefore, Prophet Muhammad  received special divine succour in the form of a powerful team consisting of one hundred thousand individuals. Equipped with this team, the Prophet  waged war to end this coercive system of religious persecution, and it was in Arabia that it was first of all overthrown. Then within a very short span of time, they advanced to abolish the coercive system established by the Sassanid and Byzantine empires. 

In the wake of this Islamic action, the coercive system was abolished forever in the major part of the inhabited world of the time. This war waged by Prophet Muhammad  and his companions was not a war as is commonly understood, but rather a divine operation, which was carried out by people who possessed a high standard of moral character.

However, this operation was certainly only temporary in nature. Its goal was to put an end to the age of religious persecution and usher in the age of religious freedom. This end was fully achieved during the early period of Islam, the age of the pious Caliphs. Afterwards the time came to keep the sword in its sheath and engage in Da'wah work, that is, the call to God, which was the real and permanent goal of Islam. 

It is no exaggeration to say that Islam and violence are contradictory to each other. The concept of Islamic violence is so obviously unfounded that, prima facie it stands rejected. The fact that violence is not sustainable in the present world is enough to convince one that violence, as a principle, is quite alien to the scheme of things in Islam. Islam claims to be an eternal religion and such a religion cannot afford a principle in its scheme which will not be sustainable in later periods of human history. An attempt to bracket violence with Islam amounts to casting doubts upon the very eternity of the Islamic religion.

No wonder then that the Prophet Muhammad  so earnestly used to entreat his Lord in his daily prayer: "O God, you are the original source of Peace; from You is all Peace, and to You returns all Peace. So, make us live with Peace; and let us enter paradise: the House of Peace. Blessed be You, our Lord, to whom belongs all Majesty and Honour!" - islamweb.net

Summarised from: "The Man Islam Builds", by Maulana Wahiduddin Khan

Talk to Allah…Release Your Supplication

 

Once a thing you need comes to your mind, just utter it; let the supplication come out; make the du`aa’ immediately because you do not know when the time for acceptance is.

Call out to the Almighty; ask Him; tell Him at any given time: when you are walking; when you are driving; when you are home; when you are in a kitchen. Say: “O Allah, bless my child; O Allah protect me from evil!”

Talk to your Creator! The minute you think of a du`aa’ say it out. It develops such a beautiful link between you and Allah.

People feel scared but forget to say: “O Allah protect us from fear.”

People are worried about poverty but they fail to say: “O Allah protect us from poverty.”

People look at those who are sick but they don’t bother to thank Allah for the gifts they have been granted.

- aboutislam.net

Healing Power of Negative Emotions

Turbulent emotions and an unstable world

With the world in a state of perpetual instability, the emotional challenges many of us face in our personal lives are being exacerbated by the new world we are entering into.

Uncertainties around health, education, employment, food, housing, community – already prevalent – have intensified and become more widespread. One or several of these uncertainties have become part and parcel of the lives of many. Our emotional resilience is being stretched, and for some people it can feel unbearable.

So, when we get struck with feelings of anxiety, powerlessness, loneliness, hopelessness, depression or even despair, how do we respond? When these feelings are real, when an individual feels them deep in the fibres of their body, what is the solution to finding peace within?

When avoidance is not the answer

Or we may hear other well intended advice coming from friends and relatives who wish the best for us.As Muslims, when we experience strong, perpetual negative feelings, we may be told, “It’s a test sister – be patient and have trust in Allah”, or “Have you read the Qur’ an, brother – it will give you strength and hope”.

There is certainly truth in these examples of advice given.

At the same time, while phrases such as “have patience and trust in Allah” are valid, they can remain intellectual ideas lacking any depth of traction. To activate these qualities with meaning, so that traction occurs, a capacity we can exercise is that of directing our attention to the internal world with the ‘patience’ (sabr) and ‘trust’ (tawakkul) we are being asked to have.

Another hurdle is that many of us will have received childhood messages that some emotions are good and some bad. We may also have been told that negative experiences such as ‘despair’ are from Shatyan – an audience member put this in the chat box at an online event I recently spoke at.

The cultural conditioning that has shaped us will have led most of us to have developed strategies to suppress or avoid emotional experiences we consider ‘wrong’ or ‘bad’.

The remedy however may not be in emotional avoidance, but in the exact opposite.

We may need to fully feel what is here.

Radical honesty and the power of acceptance

“…and that it is He alone who causes [you] to laugh and to weep”

– Qur’an 53:43

Just like storms are nature’s way of restoring balance in the atmospheric system, the storms in our psyches, governed by the same Divine intelligence, also serve that function in the inner world.

Our psyches ‘know’ how to move from a state of turmoil to a state of inner peace and wholeness. The mechanisms are there, built in by the Creator. All that is needed is for ‘us’, our ego-mind, to surrender to the intelligence present.

Thus, rather than resisting and fighting against a ‘negative’ emotion, if we were to instead give ourselves permission to fully feel that emotional ‘storm’ in our body, our relationship with our emotional pain is transformed.

This is where the patience and trust come in.

For pushing against a ‘negative’ feeling only keeps it stuck.  All the while, the emotion churns away under the surface. The storm gains strength and we get easily triggered into destructive reactions by everyday life events.

Invitation to a practise

Rumi wisely says, “The wound is the place where the Light enters you.”

In this spirit, if you have a strong, troubling emotion, I invite you to find a place where you won’t be disturbed for a few minutes, and sit with it as follows:

Let the eyes close

Notice what emotion you are feeling in your body. See if you can name what it is: Is it anger, sadness, anxiety, shame? Or something else?

Then, name where in the body you feel that right now? Put your attention onto that area.

As you feel and accept the raw feeling in the body, it will feel welcome. It won’t stay stuck hanging out beneath the surface. It will instead have permission to come through and out.

Gently surround the raw feeling with your acceptance. This is an opportunity to be truly patient with that feeling. If it helps, use the breath to connect more with it.

It isn’t for us to force anything, but simply to trust in and surrender to the process.

The ‘storm’ can then do its work, helping to rebalance the system, and leaving us more at peace, and transformed.

Opening through the layers

It may be that once we feel and open into one feeling, another feeling starts coming through. Perhaps we fully feel that raw anger. It passes through. A different feeling may now arise. Perhaps hurt, sadness or something else. There can often be something beneath anger.

We can do the same for this new feeling. This may lead us to move through a number of ‘emotional layers’. Eventually, we may open into a more peaceful, expanded state.

I elaborate further on this process in the E-Book, ‘Radical Healing, Wholeness and Islam: An Introductory Narrative on Transforming Emotional Pain Through Journeywork’, which describes how it can be used for deep therapeutic work. But the foundation is always the feeling and acceptance of emotions that arise.

Transforming emotional pain: A real life example

An example of one of my client’s will shed more light on the potential power of this approach.

Rabia , a nurse in her forties, had been experiencing years of family stress, as well as past physical and emotional abuse from a close uncle. She was feeling a lack of self-worth. Her emotional burdens were weighing her down, and she was experiencing frequent headaches.

In the video session, Rabia expressed feeling a deep sadness and helplessness. As I worked with her, inviting her with eyes closed, to feel these experiences in the body, she began to slowly open into an intense feeling of despair.

The temptation was to push the despair back down, but she courageously stayed with it. As she fully accepted and let herself open into it, the despair gradually moved through her. Rabia finally opened into a liberating experience of hopefulness, of feeling worthwhile and of being loved.

The shift from sadness and helplessness, to hopefulness and love, came with the release of a lot of tears, as the pain she had been holding onto fell away. It took about half-an-hour in this instance, and she went through several emotional ‘layers’ – some very intense. The time-period can vary, and we may need support, but the shift only occurs when we stay fully present and accepting of what is, even when that changes.

The following day, Rabia’s headaches were noticeably diminished, and she felt energised and more motivated. While we had done some additional therapeutic work in the session described above, the foundation was the feeling of and acceptance of emotions that arose.

Meaning and Wholeness

The ‘negative’ emotions Rabia experienced thus had a healing power, which was only revealed through a radical honesty of what she authentically felt in her body. Her negative feelings were thus a doorway that opened into the gift of peace. Additionally, she gained insights and meaning regarding her past.

By feeling the storm within we let it do its work on us, and our inner world is purified. By giving ourselves permission to feel all our emotions, we become more integrated, whole human beings, journeying towards Insan-i Kamil. We also more readily gain greater understanding of the meaning behind our experiences – the why – which grounds and enriches our day-to-day life.

Supporting others

Feelings of anxiety, loneliness, depression, despair and so forth can genuinely be debilitating.

If we know anyone experiencing them, we might help by being non-judgmentally present and accepting of that person – without trying to ‘solve their problem’, nor minimising what they are feeling. Listening with acceptance can support them to know it is okay to be feeling what is there. That alone can be healing.

Our own journey

Coupled with the common practises in the Islamic tradition, such as salat, quran, fasting, zakat, du’ aa, and so forth, we have a strong foundation for inner resilience and a sense of connection in turbulent times.

If we ourselves experience strong negative emotions, by giving ourselves permission to feel that experience in our body, we open a door – a door that can turn the inner pain into the remedy which, as Rumi tells us, in his beautiful poem, The Guest House, “…sweeps our house empty of its furniture… cleaning you out for some new delight…”

To help us on our journey, there may be times when we may benefit from professional psychological support, especially when we have experienced past abuse or trauma. If so, it is important to acknowledge this and reach out.

There may also be instances when we need to address outer disharmony or injustice. We can do this with greater presence when we have the means and patience for fully facing our inner world – when we can open ourselves to and trust in the Divine intelligence that dissolves barriers, and lets essence shine through.

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Note: The names, and certain personal details of any client mentioned in this article have been changed to honour their privacy.

About Dr. Muzammal Hussain

Dr. Muzammal Hussain is an experienced emotional healing Journey therapist at Restorative Wholeness. He is also a medical doctor having worked in NHS Psychiatry in the UK over more than 12 years. He is author of the E-book ‘Radical Healing, Wholeness and Islam: An Introductory Narrative on Transforming Emotional Pain Through Journeywork’  available online for free. Muzammal is also active in grassroot change, weaving together Islamic ecology, Permaculture and Conscious Group Work at Wisdom In Nature.

- aboutislam.net

The Absolute Love of Allah – No One Can Love Like Him

 

A small phrase in the Quran that is so beautiful and so commonly overlooked:

No doubt, Allah loves those who repent over and over and over again. (Quran 2:222)

Maybe once it gets healed, it’s possible for me to befriend this person again, or at least be civil with this person again; maybe it’s really hard for me to even sit in the same room with that person… But now I got myself to be able to do that, I can actually communicate with this person or be in their presence again.

Just a little bit of perspective: Somebody could have done me really bad, they’ve said things that really hurt my feelings. And I can’t get it out of my head; every time I see that, I’m reminded of the thing that they said. And it’s going to take a while before that scar is healed.

But to ask me to love them? It’s really hard.

Maybe in some crazy case, I can get myself to forget everything and find love for them again, is it going to be the same love that I used to have before?

Probably not. But maybe it’s some kind of love. I’ll imagine that this person hurts me again and then hurts me again and again… It’s not even possible for me to continuously forgive this person.

One scar hasn’t even healed, the next one is opened up, and the next one’s open up… I can’t keep doing this; it’s impossible for me.

The Absolute Love of Allah

Why do you repent over and over again? Because you mess up over and over again.

And now put this in perspective: We do wrong by Allah. He asks us to do something, that’s actually in our own favor, we neglect Him, we disobey Him, we disregard Him. And we don’t do it once, we do it over and over and over again. And yet Allah is so massive in His love, and so incredibly infinite in His mercy.

Allah doesn’t say He accepts the repentance even though they keep coming back over and over again; He says:

 He loves those who repent over and over again.

 Subhanallah! No one else is capable of that. That’s only Allah.

May Allah make us of those whom He loves. And may Allah make us of people who genuinely make tawbah (repentance) to Him over and over and over again.

(From Discovering Islam archives)

- aboutislam.net