Monday, August 28, 2006

Civic Engagment

My dear brothers and sisters, this American Muslim community of ours is a historical community livening in historic times. We are a community that is the wealthiest of all Muslim communities per capita, and the most educated and literate Muslim community per capita. And we live in undoubtedly the most powerful and influential country in the world today, and the world’s only remaining superpower. As such, we American Muslims have a special opportunity, a special duty and obligation, to see to it that this nation of ours, whether we are residents or citizens of it, is steered in the right direction—a direction that appeals to the highest ethical and moral conscience, and not the highest paying lobbyist. A direction that appeals to this country’s founding principles of “justice and liberty for all”, and not the corrupt principle of “might makes right.”

However, we cannot fulfill this special duty and obligation by sitting idly in our homes and complaining about the direction of this country, or by sitting around and offering one conspiracy theory after another, or by making lofty speeches about peace and justice in Islam.

Rather, the only way we can fulfill our special duty and responsibility as servants of Allah is to actively participate in what is good, and forbidding what is evil. Allah (swt) says in surat-al-Imran, "Let there be a community among you who call to the good, and enjoin the right, and forbid the wrong. For they are the ones who have success." And the Prophet Muhammad said, 'Whoever of you sees something wrong should change it with his hand; if he cannot, then with his tongue; if he cannot, then with his heart, and that is the weakest form of belief.”


So what the Qur’an and Sunnah teach us is that we must actively participate in civic engagement, and work, and strive for the divinely enjoined objectives of justice, fairness, equality, and peace in this world. And, therefore as an American Muslim community we must make social justice and human rights the corner stone of our community, and a part and parcel of our very identity. In order to do this, we must rise above our current level or discourse that is whinny and conspiratorial in nature, to a more sophisticated and enlightened discourse that appeals to the morally conscious soul and to the intellectually gifted mind.

And in order to do this, we must, as a community, learn how to write, how to speak, how to influence policy makers in local and national politics, and how to build coalitions so that we may be more effective in enjoining the right and forbidding the wrong. This requires not only a study of the Islamic sciences, but also a study of history, politics, sociology, and all other sciences that influence the decision making of this country. For example, if we want to appeal to policymakers in this country on behalf of our oppressed brothers and sisters in Palestine, we must remind them of this country’s founding principles on foreign relations, which was articulated by the United States first president, George Washington in his farewell address of 1796, in which he said:

“Observe good faith and justice toward all nations. Cultivate peace and harmony with all. Religion and morality enjoin this conduct. And can it be that good policy does not equally enjoin it?”

“… A passionate attachment of one nation for another produces a variety of evils. Sympathy for the favorite nation, facilitating the illusion of an imaginary common interest in cases where no real common interest exists, and infusing into one the enmities of the other, betrays the former into a participation in the quarrels and wars of the latter without adequate inducement or justification. It leads also to concessions to the favorite nation of privileges denied to others, which is apt doubly to injure the nation making the concessions by unnecessarily parting with what ought to have been retained, and by exciting jealousy, ill will, and a disposition to retaliate in the parties from whom equal privileges are withheld.”


“Verily, Allah will never change the condition of a people until they change what is within themselves.”

Rain as a sign of Allah

وَمِنْ آيَاتِهِ يُرِيكُمُ الْبَرْقَ خَوْفًا وَطَمَعًا وَيُنَزِّلُ مِنَ السَّمَاء مَاء فَيُحْيِي بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ

My dear brothers and sisters, one of the greatest challenges that believers have faced throughout time is whispers of doubt regarding either the existence of Allah or some or some of the qualities that Allah possesses or a denial of the Day of Judgment and the afterlife. In this age in particular some of these arguments have become more sophisticated with the use of scientific theories, such as the theory of evolution, which many atheists site in their defense of atheism.

As such, it is imperative for Muslims today to strengthen their sense of belief and certainty in the existence of Allah, and the qualities of our Sustainer, and in the reality that one day we will face accountability for our deeds in this world.

In fact, Imam Al-Haddad, who was a scholar and a mystic in 17th century Yemen, and is considered by many to have been the mujaddid, or renewer of the twelfth Islamic century, wrote a famous book by title of “The Book of Assistance.” In this book, Imam Al-Haddad begins with certainty [qaeen] as the first and foremost quality that a believer must possess in order to live a good and virtous life.

However, Allah does not expect us to have blind faith without any signs or proofs. And this is why Imam Al-Haddad in prescribing medicine to gain certainty, one of the things he mentions is that certainty is gained by “looking at the kingdom of the heavens and the earth, and the wondrous and astounding creatures that God made them flourish with.” And the proof of this is in the words of Allah:


“We shall show them Our signs on the horizons and within themselves until it becomes clear to them that this is the Truth. Is it not enough that your Sustainer is a witness over all things?”


As such, the Qur’an is filled with signs of Allah and constantly encourages us to observe the creation in order to remove any doubts from our hearts. Interestingly, given the season of rain that we are in these days, one of the most often used signs for the existence of Allah, and metaphors for the qualities of Allah, can be found in rain and thunder.


As proof of the existence of Allah, the Qur’an says:


24:43 Art thou not aware that it is God who causes the clouds to move onward, then joins them together, then piles them up in masses, until thou can see rain come forth from their midst? And He it is who sends down from the skies, by degrees, mountainous masses [of clouds] charged with hail, striking therewith whomever He wills and averting it from whomever He wills, [the while] the flash of His lightning well-nigh deprives [men of their] sight!


36:33 And [yet,] they have a sign [of Our power to create and to resurrect] in the lifeless earth which We make alive, and out of which We bring forth grain, whereof they may eat; 36:34 and [how] We make gardens of date-palms and vines [grow] thereon, and cause springs to gush [forth] within it, 36:35 so that they may eat of the fruit thereof, though it was not their hands that made it. Will they not, then, be grateful? 36:36 Limitless in His glory is He who has created opposites in whatever the earth produces, and in men’s own selves, and in that of which [as yet] they have no knowledge.

And as a sign for the ability of Allah to bring decaying bones back to life for resurrection the Qur’an again uses the metaphor of rain.


32:27 Are they not aware that it is We who drive the rain onto dry land devoid of herbage, and thereby bring forth herbage of which their cattle and they themselves do eat? Can they not, then, see [the truth of resurrection]?

And Allah also uses the rain to remind us of His divine Mercy and compassion towards the creation.


42:28 And it is He who sends down rain after [men] have lost all hope, and unfolds His grace [thereby]: for He alone is [their] Protector, the One to whom all praise is due.

50:9 And We send down from the skies water rich in blessings, and cause thereby gardens to grow, and fields of grain. 50:10 and tall palm-trees with their thickly-clustered dates, 50:11 as sustenance appor­tioned to men; and by [all] this We bring dead land to life: [and] even so will be [man’s] coming-forth from death.

Rain is such a powerful metaphor that Allah also uses it for reminding us of divine wrath and punishment that comes upon a people who reject Allah and persist in wrongdoings.


25:40 And they [who now deny Our messages] must surely have come across that town which was rained upon by a rain of evil: have they, then, never beheld it [with their minds eye]? But nay, they would not believe in resurrection!

2:19 Or [the parable] of a violent cloudburst in the sky, with utter darkness, thunder and lightning: they put their fingers into their ears to keep out the peals of thunder, in terror of death; but God encompasses [with His might] all who deny the truth.

And in conclusion,


10:24 The parable of the life of this world is but that of rain which We send down from the sky, and which is absorbed by the plants of the earth whereof men and animals draw nourishment, until -when the earth has assumed its artful adornment and has been embellished, and they who dwell on it believe that they have gained mastery over it -there comes down upon it Our judgment, by night or by day, and We cause it to become [like] a field mown down, as if there had been no yesterday. Thus clearly do We spell out these messages unto people who think!

So, let’s use this sometimes difficult and frightening season of rain to remind ourselves of the proof of Allah’s existence, in His Mercy, in His punishment, and in the day of resurrection where will to answer how did we live our lives. And in doing this let us strengthen our inner certainty for in the words of Imam Al-Haddad, “certainty is the essential thing, and all other noble ranks, praiseworthy traits of character and good works are its branches and results.” And in the words of the Prophet (s), “Certainty is the whole of faith.”

Our Role as Ambassadors of Islam


Who is better in speech than one who invites to Allah, and does righteous deeds, and says, “I am of those who submit to the will of Allah.”

CBS Poll:

What is your impression of Islam?

In 2002, 30% said their impression of Islam was favorable, and 33% said their impression of Islam was unfavorable. In other words, the country was about split on their perception of Islam less than a year after September 11th.

Now, according to the CBS poll in April of this year, only 19% say they have a favorable impression of Islam, and 45% say that they have an unfavorable perception of Islam.

These statistics, and there are others that come to the same conclusion, may be due to a whole host of factors from media bias to Middle East crisis in which Muslims are often designated the role of bad guys. However, one inescapable reality that is reflected in this poll is the fact that we, as a collective community, have not done enough or have done very little to educate our fellow Americans of Islam’s true message, and of Islam’s gift to humanity. And this poll also indicates that we have not found the right techniques and methodology for integrating a positive image of Islam into the hearts and minds of the American people.

Therefore it is our responsibility, both as individuals and as a community, to go out and tell people through our words and deeds of Islam’s real message of mercy, kindness, and justice for all of Allah’s creation. Allah says in surah Fussilat, ayah 33: “Who is better in speech than one who invites to Allah, and does righteous deeds, and says, “I am of those who submit to the will of God.”

And in order to effectively invite people to Islam and to educate people about Islam we must see ourselves as ambassadors of Allah and His Messenger (s). And a good ambassador must possess the following qualities:

He or she must possess wholesome knowledge on the subject.

He or she must know how to convey this knowledge in a way that is accurate and easy to understand.

He or she must possess the wisdom to answer difficult questions or respond to difficult situations.

He or she must be an embodiment for the values for which he or she is an ambassador.

Biography

Sohaib Nazeer Sultan is the first full-time Muslim Life Coordinator and Chaplain at Princeton University.

Sultan is a graduate of the Hartford Theological Seminary earning a Masters in Islamic Studies & Christian-Muslim Relations, and a Graduate Certificate in Islamic Chaplaincy. His research and academic interests are in Islamic spirituality and psychology, as well as the development of practical skills in religious leadership. Sultan's master's thesis was entitled Preaching with Purpose: Writing and Delivering Great Sermons.

Sultan is a well-known author and writer. His first book, “The Koran for Dummies,” part of the well-known for Dummies series was published by Wiley Publishing Inc. in 2004. Sultan published his second book with Skylight Paths Publishing, “The Qur’an and Sayings of Prophet Muhammad: Selection Annotated and Explained,” in 2007. He is also the author of several published articles and continues to write for various publications.

Sultan is also a public lecturer on Islam, Muslim Cultures, and Muslim-Western Relations. He has traveled all around the U.S., the Middle East, and Europe to promote mutual respect and understanding.

Currently, Sultan lives in Hamilton, New Jersey with his wife, who is also a very active part of Muslim life on campus.

At Princeton University, Sultan is available throughout the academic year as a resource for students seeking faith-based counseling or advice. He also welcomes questions and conversations about Islam and Muslim practices.

Sultan’s office is located on the 2nd floor of Murray-Dodge Hall. To make an appointment, email ssultan@princeton.edu or call 609.258.3042.

Trinity's Islamic Chaplain is a counselor and advocate




Sunday, August 27, 2006

Forming an Islamic Democracy

Before we explore the relationship between Islam and democracy, it is important to understand what exactly the idea of democracy entails because too often the notion of democracy is confused with Western culture and society. As such, analysts often dismiss the compatibility of Islam with democracy, arguing that Islam and secularism are opposite forces, that rule of God is not compatible with rule of man, and that Muslim culture lacks the liberal social attitudes necessary for free, democratic societies to exist.

Arguments that dismiss the notion of an Islamic democracy presuppose that democracy is a non-fluid system that only embraces a particular type of social and cultural vision. However, democracy, like Islam, is a fluid system that has the ability to adapt to various societies and cultures because it is built on certain universally acceptable ideas.

So, what is democracy? In its dictionary definition, democracy is “government by the people, exercised either directly or through elected representatives.” As such, elections that express popular consent, freedom of political and social mobilization, and equality of all citizens under the rule of law become essential components of a healthy, functioning democracy.

Those who argue against the compatibility of Islam and democracy usually begin by saying that a democracy gives sovereignty or power of rule to the people, while Islam gives sovereignty or power of rule to God, which would not allow for a “government by the people.” In other words, these skeptics believe that the opposite of democracy in relation to a religious political system must be theocracy, meaning the rule of God on earth by a religious authority or class. However, this argument presupposes that there is a single religious authority or class within the Islamic tradition that has special access to God’s will and therefore has the right and power to impose divine will on the land. This is where the argument fails in relation to Islam, because the Islamic tradition, at least in the majority Sunni teaching, does not recognize a pope-like figure, nor does it preach the establishment of a religious class that has special access to divine will.

In fact, to the contrary, it can be argued that the Qur’an warns against the establishment of a religious class. The Qur’an says that past religious communities took their religious leaders [for their lords beside God] (At-Tawbah 9:31) and accuses many in the religious class of Jews and Christians of stealing people’s wealth and turning people [away from the path of God] (At-Tawbah 9:34). Furthermore, Muslims believe that after Prophet Muhammad there is no one who has direct access to God’s will, and therefore no one person or group has the legitimacy or authority to claim a pope- or priesthood-like status in the Muslim community. As such, Islam’s political system is not a theocracy.

There is no doubt that an Islamic political system would be bound by the laws, principles, and spirit of the Qur’an and Sunnah, which would serve as the overarching sources of a constitution in an Islamic state. Furthermore, violating or going directly against any sacred teaching of Islam could not be tolerated in an Islamic political system, for doing so would be going against the sources of the constitution. So, in this sense God is recognized as the sole giver of law.

However, implementing the laws of God, as articulated in the Qur’an and Sunnah, necessitates the role of man who is given the position of God’s vicegerent or representative on earth (Al-Baqarah 2:30) because of his superior intellect, ability to acquire knowledge, and ability to exercise free will. All of these God-given qualities enable man not only to implement sacred law, but also to interpret sacred law and derive from sacred sources the wise principles that form the basis of new laws needed for an ever-changing world with new ethical and moral complexities.

As such, the Islamic political system does not entail a struggle or competition for power between God and man. Rather, God and man function with a unified purpose to bring social benefit and civilization-enhancing laws to the world. Simply put, God is the giver of law in Whom sole authority rests, while man, as a collective body, interprets and implements these laws as God’s representatives on earth. As such, the democratic ideal of a “government by the people” is compatible with the Qur’anic understanding of man’s role on earth, and therefore compatible with the notion of an Islamic democracy. It is important to remember, however, that just as man’s ability to govern is shaped and limited by the founding constitution in a secular democracy, the sacred sources of Islam shape and limit man’s ability to govern within an Islamic democracy.

Electing Leaders

Now, if a government is by the people, then it only makes sense that the people choose or elect those who will govern on their behalf. Is the notion of elections compatible with Islamic teachings? The answer to this question can be found in the Qur’an’s insistence on using shura, or mutual consultation, in deciding communal affairs (Aal `Imran 3:159, Ash-Shura 42:38), which would include choosing, or if you will, electing leaders to represent and govern on the community’s behalf.

Interestingly, a model exists in Islamic history for Muslims in using mutual consultation as a process of selecting a new leader. When Prophet Muhammad was on his deathbed, many of his Companions urged him to name a successor who would lead the community, but the Prophet refused to do so—a clear indication that he wanted the next leader to be chosen through mutual consultation rather than be imposed upon the community. As such, when the Prophet passed away, the most pressing issue for the community was to choose its next leader. Three Companions were nominated to take the post of khalifah (caliph) and in the end, the Prophet’s closest Companion, Abu Bakr, was chosen to be the community’s new leader. Abu Bakr and his three successors, known collectively as the Four Rightly Guided Caliphs, were also chosen in a similar fashion that reflected popular consent. So the idea of choosing a leader in accordance with popular will is certainly not a new idea in the Islamic tradition. As such, the notion of elections is compatible with the idea of an Islamic democracy.

Accountability of Government

However, electing leaders to govern is not enough. Holding those who govern accountable is also an essential principle of democracy if government by the people is to work. First, the Qur’anic teaching of mutual consultation does not end in selecting leaders but forms an essential part of governance in which leaders must conduct their affairs in a non-dictatorial manner. Second, leaders are not left to govern based on their own whims and desires; rather their governance must be in accordance with the teachings of the Qur’an and Sunnah (An-Nisaa’ 4:59), which form the Islamic State’s constitution. Third, the Qur’an mandates that leaders pay back their trusts to those entitled to it (An-Nisaa’ 4:58), meaning that leaders are responsible to the citizens of the land.

Both Abu Bakr and `Umar ibn Al-Khattab, second caliph of Islam, reflected this notion of accountability in their inaugural addresses when they said to their community, “If I follow the right path, follow me. If I deviate from the right path, correct me so that we are not led astray.” So certainly the role and responsibility of the people within a society extends far beyond choosing a leader within the Islamic political system.

Equality and Freedom

The final two pieces to the puzzle of forming a functioning democracy are the essential notions of equality and freedom in society, without which a people cannot truly govern themselves.

The Qur’an says what means [O humankind, we created you from a male and a female, and We made you races and tribes for you to get to know each other] (Al-Hujurat 49:13). In another verse, the Qur’an says what means [And among the signs of God is the … diversity of your languages and colors] (Ar-Rum 30:22). These verses and many more make human equality in society and before God an essential teaching of the Qur’an and a core characteristic of an Islamic ethos. As such, any Islamic political system would necessitate the respect for equality and diversity of all men and women.

We are all born free, which makes freedom our destiny. This is reflected strongly in the Qur’an’s understanding of human free will, which distinguishes man from the rest of God’s creation. The notion of free will necessitates freedom of choice, and this is why the Qur’an so emphatically states [There is no compulsion in religion] (Al-Baqarah 2:256). The Qur’an also encourages the free formation and mobilization of social and political groups when it says [And let there be a people among you who invite to good and enjoin what is fair, and forbid what is wrong] (Aal `Imran 3:104).

Of course freedom, just as in any other functioning society, is not absolute. There are moral, ethical, and spiritual guidelines for what a society can and cannot tolerate as part of freedom. Islam does teach a rather conservative morality on most issues ranging from modesty laws to business transaction laws, especially in comparison to Western cultural trends. But if the universality of democracy and its fluidity are true, then it must be able embrace Islam’s value system, which itself is based on universal truths and social benefit for humanity.

The Spirit and Ramadan

Every year Muslims from all over the world and from al l ethnic and economic backgrounds begin fasting from sunrise to sunset every day during a most blessed month in the Islamic tradition, known as Ramadan. But what makes Ramadan a blessed month? Why do Muslims fast during this month? What are the spiritual benefits of fasting? All these questions and more are addressed in this article that introduces you to a month long spiritual journey that over 1.4 billion Muslims engage in worldwide.

The Qur’an says what means, “It was the month of Ramadan in which the Qur’an was revealed from on high as a guidance for humanity and a self-evident proof of that guidance, and as the standard by which to discern the true from the false.” (Al-Baqarah 2:185). The entire month of Ramadan is in essence a celebration of the Quran’s revelation, which is described as a “Guide and Mercy for those who do good.” (Luqman 31:3). Ramadan celebrates God’s Mercy by which He sent a guiding light in the Qur’an that leads human life towards the path of good and virtue and protects the human soul from evil and vice.

Muslims show their gratitude to God for this guidance by abstaining from eating, drinking and sexual intimacy during Ramadan, as a way of coming closer to God and developing a deep inner awareness of God’s presence in life. This internal mechanism of feeling God’s presence leads the soul to do right even under life’s most difficult situations, and protects the soul against wrongdoing even when it is the easier or more tempting path to take.

This is why the Qur’an switches to a most intimate relationship between God and servant immediately following the passage on fasting in Ramadan (Al-Baqarah 2:183-185). “When My servants ask you about Me, I am close indeed—I hearken to the prayer of the supplicant when one calls on Me; so let them hearken to Me, and let them believe in Me, that they may go the right way.” (Al-Baqarah 2:186).

When the soul enters into a station of gratitude and submission to its Lord, through fasting, there is a recognition that life has been given by God as a gift and trust to be used for good works that reflect God’s mercy, compassion, love, generosity and so on. In fact, the Qur’an says that the natural inclination of our souls is to submit to God’s Will by having sincere belief in One God and doing righteous acts of worship (Ar-Rum 30:30). As such, the very concept of sin, in the Islamic tradition, is known as an act of oppression against one’s own soul for forcing it into a state that is antithetical to its very nature and created purpose (Aal `Imran 3:117, among many other verses). When a soul persists in sinning, it becomes a slave to its own lower desires, a prisoner of its own passions (Al-Furqan 25:43).

Fasting, then, seeks to free the soul from these shackles by suppressing the lower self of desire and raising the God-conscious soul of giving that naturally aspires towards good. By depriving the soul of life’s basic necessities for some hours, one is able to teach the soul self-restraint and self-control from such evils as anger, revenge, lying, stealing, sexual immorality and so on. This is why Prophet Muhammad said that “When anyone of you is fasting on a day, he should neither indulge in obscene language nor should he raise his voice; and if anyone insults him or tries to quarrel with him, he should say: ‘I am fasting.’” The Prophet also warned Muslims not to make fasting an uneventful ritual that has no affect on the character and habits of a person: “If anyone does not refrain from lies and false conduct, God has no need for him to abstain from his food and drink.”

One of the most important qualities fasting seeks to develop within an individual is humility before God and God’s creation. Hunger and thirst cause one to realize that if it were not for God’s Mercy and Sustenance, one would be in a most difficult and undesirable state of affairs. Fasting is a humbling experience, which is an important characteristic of a righteous soul, for false pride and arrogance can never live side-by-side with sincere piety.

The act of fasting, therefore, also provides the fortunate, wealthy members of society to experience for a time the pain and suffering which millions of people go through everyday without food, water and other basic necessities of life. Fasting bridges the gap between rich and poor, sustained and impoverished, fulfilled and needy. This experience should then inspire compassion and mercy, which is manifest by generosity of wealth and time to help those in need. Muslims are encouraged especially during this month to go out and feed the hungry and to spend their wealth on good causes, such as building schools, hospitals, soup kitchens and so on, in the tradition of Prophet Muhammad (peace and blessings be upon him) whose generosity would increase ten-folds during Ramadan. In the Islamic tradition, God promises to return all acts of goodness and generosity in this blessed month by ten-times, both in this world and in the hereafter.

Due to the blessings and rewards associated with Ramadan, Muslims are encouraged to share their food with their neighbors and to invite guests to their home to begin the fast at sunrise and for breaking of the fast at sunset. Muslims are also encouraged to significantly increase their worship to God during this month, and therefore special prayers are offered in every Mosque well into the night, with most Mosques packed with worshippers. As such, Ramadan always brings with it a strong communal atmosphere and ties between the community are strengthened greatly as a result. Most Muslims are therefore very sad to see the month of Ramadan go and its return is highly anticipated well in advance of its arrival.

In conclusion, Ramadan is a celebration of God’s guidance to humanity, through the Qur’an, which is a guide for doing good and a warning against evil. In order to bring the soul into harmony with the Qur’anic ideals of belief and virtue, fasting is prescribed as a way for individuals to come closer to God and to lift their souls to new heights of piety. In doing so, the entire human body is able to transform itself into an agent of positive moral and social change that seeks to replace miserliness with generosity, anger with patience, revenge with love, and war with peace—in effect, replacing good with evil in the world.

A saying by God transmitted through Prophet Muhammad, known as a hadith qudsi, best explains the transformation that takes place in an individual through good acts, which in part are inspired by fasting. “And the most beloved thing with which My servant comes nearer to Me is what I have enjoined upon him; and My servant keeps on coming closer to Me through performing extra righteous deeds till I love him. When I love him, I become the hearing with which he hears, seeing with which he sees, hands with he acts, and legs with which he walks; and if he asks of Me, I give him, and if he asks My protection, I protect him.”

Ramadan: Celebrate the Quran

Every year Muslims from all over the world and from all ethnic and economic backgrounds begin fasting from sunrise to sunset everyday during a most blessed month in the Islamic tradition, known as Ramadan. But, what makes Ramadan a blessed month? Why do Muslims fast during this month? What are the spiritual benefits of fasting? All these questions and more are addressed in this article that introduces you to a month long spiritual journey that over 1.4 billion Muslims engage in worldwide.

The Quran says, "It was the month of Ramadan in which the Quran was revealed from on high as a guidance for humanity and a self-evident proof of that guidance, and as the standard by which to discern the true from the false..." (2:185). So, the entire month of Ramadan is in essence a celebration of the Quran's revelation, which is described as a "Guide and Mercy for those who do good." (Quran 31:3). Ramadan celebrates God's Mercy by which, Muslim believe, the Divine sent a guiding light in the Quran that leads human soul towards the path of good and virtue and protects the human soul from evil and vice.

Muslims show their gratitude to God, for this guidance, by abstaining from eating, drinking and sexual intimacy during Ramadan, as a way of coming closer to God and developing a deep inner awareness of God's presence in life. This internal mechanism of feeling God's presence leads the soul to do right even under life's most difficult situations, and protects the soul against wrongdoing even when it is the easier or more tempting path to take.

This is why the Quran switches to a most intimate relationship between God and servant immediately following the passage on fasting in Ramadan (Quran 2:183-185). "When My servants ask you about Me, I am close indeed-I hearken to the prayer of the supplicant when one calls on Me; so let them hearken to Me, and let them believe in Me, that they may go the right way." (Quran 2:186).


When the soul enters into a station of gratitude and submission to its Lord, through fasting, there is a recognition that life has been given by God as a gift and trust to be used for good works that reflect God's mercy, compassion, love, generosity and so on. In fact, the Quran says that the natural inclination of our souls is to submit to God's Will by having sincere belief in One God and doing righteous acts of worship (Quran 30:30). As such, the very concept of sin, in the Islamic tradition, is known as an act of oppression against one's own soul for forcing it into a state that is antithetical to its very nature and created purpose (Quran 3:117, among many other verses). When a soul persists in sinning, it becomes a slave to its own lower desires, a prisoner of its own passions (Quran 25:43).

Fasting, then, seeks to free the soul from these shackles by suppressing the lower self of desire and raising the God conscious soul of giving that naturally aspires towards good. By depriving the soul of life's basic necessities for some hours, one is able to teach the soul self-restraint and self-control from such evils as anger, revenge, lying, stealing, sexual immorality and so on. This is why Prophet Muhammad (S) said that "When anyone of you is fasting on a day, he should neither indulge in obscene language nor should he raise his voice; and if anyone insults him or tries to quarrel with him, he should say: 'I am fasting.'" The Prophet (S) also warned Muslims not to make fasting an uneventful ritual that has no affect on the character and habits of a person: "If anyone does not refrain from lies and false conduct, God has no need for him to abstain from his food and drink."

One of the most important qualities fasting seeks to develop within an individual is humility before God and before God's creation. Hunger and thirst cause one to realize that if it were not for God's Mercy and Sustenance, one would be in a most difficult and undesirable state of affairs. Fasting is a humbling experience, which is an important characteristic of a righteous soul, for false pride and arrogance can never live side-by-side with sincere piety.

The act of fasting, therefore, also provides the fortunate, wealthy members of society to experience for a time the pain and suffering which millions of people go through everyday without food, water and other basic necessities of life. Fasting bridges the gap between rich and poor, sustained and impoverished, fulfilled and needy. This experience should then inspire compassion and mercy, which is manifest by generosity of wealth and time to help those in need. Muslims are encouraged especially during this month to go out and feed the hungry and to spend their wealth on good causes, such as building schools, hospitals, soup kitchens and so on, in the tradition of Prophet Muhammad (S) whose generosity would increase ten fold during Ramadan. In the Islamic tradition, God promises to return all acts of goodness and generosity in this blessed month by ten times, both in this world and in the hereafter.

Due to the blessings and rewards associated with Ramadan, Muslims are encouraged to share their food with their neighbors and to invite guests to their home to begin the fast at sunrise and for breaking of the fast at sunset. Muslims are also encouraged to significantly increase their worship to God during this month, and therefore special prayers are offered in every Mosque well into the night, with most Mosques packed with worshippers. As such, Ramadan always brings with it a strong communal atmosphere and ties between the community are strengthened greatly as a result. Most Muslims are therefore very sad to see the month of Ramadan go and its return is highly anticipated well in advance of its arrival.

In conclusion, Ramadan is a celebration of God's guidance to humanity, through the Quran, which is a guide for doing good and a warning against evil. In order to bring the soul into harmony with the Quranic ideals of belief and virtue, fasting is prescribed as a way for individuals to come closer to God and to lift their souls to new heights of piety. In doing so, the entire human body is able to transform itself into an agent of positive moral and social change that seeks to replace miserliness with generosity, anger with patience, revenge with love, and war with peace-in effect teaching the human soul to replace evil with good in the world.

A saying by God transmitted through Prophet Muhammad, known as a Hadith Qudsi, best explains the transformation that takes place in an individual through good acts, which in part are inspired by fasting. "And the most beloved thing with which My servant comes nearer to Me is what I have enjoined upon him; and My servant keeps on coming closer to Me through performing extra righteous deeds till I love him. When I love him, I become the hearing with which he hears, seeing with which he sees, hands with he acts, and legs with which he walks; and if he asks of Me, I give him, and if he asks My protection, I protect him."

New Role of Imams in the United States

The Muslim American community is one of the fastest growing religious communities in North America composed of immigrants from Muslim counties with traditionally large families, African Americans with deep American roots, and a growing number of converts to Islam from all ethnic backgrounds. As such, the need for developing vibrant institutions that meet the individual and collective needs of a diverse Muslim American community is most essential today. This paper focuses on a specific institutional need within the Muslim American context—pastoral care. I will address the need, definition, characteristics, and methodology of pastoral care for Muslims living in the United States.

Muslim American institutions, namely the Mosques and Islamic Centers, are ill equipped to deal with the complexities that a diverse ethnic community brings with it. Religious leaders, who often have no background in seminary studies or even an understanding of the American Muslim experience, have been relegated for the most part to leading daily prayers, giving weekly lessons on Islamic teachings, and in some cases providing legal opinions on ethical and moral dilemmas facing congregation members. However, what is missing from this puzzle (along with a true fulfillment of the above stated roles) is the ability of Muslim religious leaders to cater to the psychological and spiritual needs of the congregation, which even an expert in Islamic law cannot fulfill without proper training and skills.

This missing piece in the puzzle is due to the fact that immigrants, who find entire concept of psychological and spiritual counseling alien to their understanding of congregation to this day control most Mosques. Traditionally, in the Muslim World, strong family ties serve as the support group for individual needs, which are usually addressed through a grandfather or grandmother-like figure serving as the family’s wise sage. However, within the Muslim American context this model is not practical, because those large family networks do not exist for the most part, the cultural gap between immigrant parents and their children is widening, and converts simply have no family to turn to for such religiously catered needs. As a result, many Muslim immigrants choose to assimilate into the culture leaving behind their religious roots. Most young second and third generation Muslims don’t associate themselves with the Mosque, which they feel, does not fulfill their individual needs. Converts are leaving Islam at alarming rates due to the lack of support they receive during this most difficult religious and cultural transition.

As such, there is a desperate need for Muslim religious leaders to gain essential skills in psychological and spiritual counseling, which will serve as the congregations support network in times of distress, despair and depression among other things. The Muslim pastor will also be able to provide a communal framework for common psychological and spiritual challenges, such as self-identity issues that invariably come with the status of being a religious minority, especially one that lives in an environment of fear and suspicion following the tragic events of September 11th, 2001. It is important to remember, however, that a Muslim pastor can do as much harm as he or she can do good if the proper attitudes and skills for counseling are not developed. As such, it is important to discuss the essential characteristics that make a good, effective Muslim pastor.

Firstly, a Muslim pastor must be sincere in his or her devotion to working for God’s sake and pleasure. If a Muslim pastor works for the pleasure of the congregation alone, then he or she will lack the courage to make tough choices and speak the difficult truth, which is often needed in the end result of religious counseling. Sincerity is also key to durability, because the job of a religious counselor is one of the most difficult in society, and without true sincerity of purpose it is difficult to survive the demands placed on the counselor.

A Muslim pastor must also have a strong desire to help others and embody the spirit of a Prophetic saying (hadith) that says, “No one of you becomes a true believer until he like for his brother (or sister) what he likes for himself (or herself).” The objective of the Muslim pastor must be to help, not to arrogantly moralize or instill feelings of negativity within the counsel seeker. Prophet Muhammad also said, “If anyone fulfills his brother’s needs, God will fulfill his need; if one relives a brother of his troubles, God will relieve his troubles on the Day of Resurrection.” This shows the beauty of serving others.

In order for a Muslim pastor to help the counsel seeker, he or she must posses the virtue of patience and control of anger. The Muslim pastor will be tested to the limit with counsel seekers often expressing theological misunderstandings about religion and admitting to some serious sins. However, once again, the role of a Muslim pastor is not to preach (at least at that moment) but to offer help and guidance, which is rarely ever achieved through angry moralizing. Prophet Muhammad embodied this spirit of showing kindness over anger when a desert Arab entered the Mosque and began urinating in the corner. The Prophet’s companions were furious and even got up to attack the man for dishonoring the place of worship, but Prophet Muhammad calmed his companions, told them to clean the area, and himself took the desert Arab by his side and counseled him on the purity of religion. So, in the same sense a Muslim pastor will see and hear things that may offend his or her beliefs or instincts of what is right and wrong, but these feelings must be contained in an effort to help the counsel seeker. This is why the Quran speaks of those who repress their anger as the object of God’s love for their beautiful works (31:34).

The essence of patience and anger management comes from the Muslim pastors ability to be humble before God and before the counsel seeker, knowing that had it not been for God’s favors he or she would be in the same position as the counsel seeker. This connection between humbleness and patience is beautifully stated in the Quran: “And the servants of the Merciful One are those who walk the earth humbly, and when the ignorant address them, they say, ‘Peace.’” (25:65). The Quran also quotes the wise sage, Luqman, as teaching his son the virtues of humility even while enjoining the right, and forbidding the wrong: “And don’t be contemptuous toward people, and don’t swagger around on earth: for God loves no pompous braggart. And moderate your stride, and lower your voice, for the most repulsive sound is surely the braying of an ass.” (31:18-19). The Quran also specifically advises Muslim leaders to “be kind and humble to the believers who follow you.” (26:215).

One of the most important aspects of humbleness is the ability to communicate with the layman, which all too often religious leaders in the Muslim community ignore, because of time constraints or more serious flaws, such as arrogance. It is essential for the Muslim pastor to be a peoples person, to know the congregation members well, and to be conscious of their internal states in order to offer proactive counseling. Despite the aura of Prophet Muhammad and the heavy responsibilities on his shoulders as statesman and spiritual healer, there are numerous stories that show he was deeply in-tune with not only his community’s affairs, but also the lives of individuals within his community. For instance, once the Prophet walked over to Muadh ibn Jabal, a young companion, placed his arms over his shoulders and counseled him, “Do not become angry, do not become angry, do not become angry.” This shows that the Prophet was deeply aware of the internal states of his surrounding community and was there to offer proactive counseling even when an individual did not seek it.

Lastly, a Muslim pastor must have the ability to keep his counseling confidential, especially in a relatively small community in which rumors spread like fire on wood. The Quran strongly discourages speaking ill of others behind their backs (49:12) and Prophet Muhammad said “God will cover up on the Day of Judgement the faults of the one who covers up the faults of others in this world.” In other words, if someone has a big mouth and cannot practice confidentiality, then pastoral care simply is not for them.

Now, that I have explained some of the core characteristics of a Muslim pastor, it is important to explain some of the core methodologies of pastoral care, with an emphasis on the Muslim American context.

The first most important methodology of pastoral care, regardless of specific religious settings, is the process of listening. Simply put, a pastor cannot help a counsel seeker if they don’t know what the problem is, and a pastor cannot know the problem unless they listen to what the counsel seeker is saying and truly make an effort to understand where the counsel seeker is coming from. All too often in the Muslim American community, religious leaders feel that they have a ready made theological or legal answer to every question or dilemma that is presented to them. This false sense of over self-confidence creates psychological barriers between the religious leader and the counsel seeker. I have literally talked to religious leaders in the Muslim community with personal concerns with them looking off into the distance and even interrupting my thoughts or concerns to greet someone they haven’t seen in a long time.

As Kathleen Miller and William Jackson discuss in chapters four and five of their book, “Practical Psychology for Pastors,” listening is much more than hearing what the counsel seeker is saying. Rather it is a process of helping the counsel seeker to talk about their own feelings and internal state in order to arrive at some sort of comfort.

So, it is essential for the Muslim pastor to rid himself or herself of this idea that they have all the answers and that they’re just waiting for the counsel seeker to stop talking so that they can bestow their wisdom. In reality, a Muslim pastor, like any other pastor, must be able to actively listen to what is being said before they can even think of bestowing their wisdom on the counsel seeker. In fact, in Prophet Muhammad’s teachings the sign of a virtuous Muslim is in the one who speaks little, not the one who speaks the most or the loudest.

In the process of actively listening, a Muslim pastor must also openly show a shared concern or interest in what the counsel seeker is saying. In other words, a Muslim pastor should not distance himself or herself from the conversation to such an extent that they seem not to care about the feelings and experiences of the counsel seeker. According to Ibn Masud, an orphaned child who grew up in the house of Prophet Muhammad, whenever the Prophet would talk to him he would place his knee next to Ibn Masud’s knee and place his hand on Ibn Masud’s hand to show deep respect and affection. Interestingly, the Quran, in one place, criticizes Prophet Muhammad for turning his head away from a blind counsel seeker while he was preoccupied with an elderly tribesman (80:1-16). So, this shows the great importance of giving your full attention and respect to the counsel seeker. Now, this maybe more complicated when the Muslim pastor and counsel seeker are of opposite gender, because of the strong emphasis on modesty laws and respectful gender interaction in the Islamic tradition. For this reason both Muslim men and women should be trained in pastoral care, which makes this different from a religious leader who--according orthodox interpretations—must be a male. However, it is also important to remember that Prophet Muhammad offered counseling and consoled women during times of hardship and tragedy. As such, a Muslim pastor must never allow the laws of gender interaction to override the laws of compassion and mercy that one is obligated to show towards others, particularly in times of distress.

The Muslim pastor must have deep knowledge in three key areas of Islamic science: Islamic theology (‘Aqida), Islamic law (Shariah), and Spirituality (Tasawuf). In the end, once the process of listening has been completed, it is often imperative for the Muslim pastor to give some guidance, especially when the counsel seeker has failed to come to a point of self-realization. Even when a counsel seeker has come to a point of self-realization, it is then the job of the Muslim pastor to help him or her move to the next step. For this next step to occur, the Muslim pastor has to know whether that step can be framed within a theological understanding, a legal understanding, a spiritual understanding or perhaps a combination of all three—which is more likely the case. A Muslim pastor must always, and this is where he or she is different from an expert on Islamic law, be in tune with the spiritual science of Islam that seeks to heal and purify the heart—the organ of perception in the science of Islamic spirituality. Prophet Muhammad said about the heart, “Verily, there is one flesh in the body if corrupt the whole body is corrupt, and if pure the whole body is pure. Verily, this flesh is the heart.” As such, purification and healing of the heart must be at the core of a Muslim pastor’s work.

In conclusion, Mosques throughout North America need to develop this institution of pastoral care within the worship setting. Some Muslims maybe uncomfortable with the term “pastoral care” for its Christian connotations (though that need not be the case), and in such a situation the term “Muslim caregiver” maybe more appropriate to use. But, the function should be one—spiritual and psychological counseling and healing within a religious setting. Even today, after all the studies done on Muslim Americans, Mosques continue to look for two qualifications in their religious leader (Imam): Memorization of Quran (to lead the prayer) and deep knowledge of Islamic law (to offer religious legal opinions). It is essential that Muslims now understand the paradigm shift that has taken place within the Muslim American setting, and respond to those needs, rather than blindly following the traditions of Mosque settings found in the Muslim World.

Harvesting a pure tongue

(Khutbah at Trinity College)

My dear brothers and sisters, today in our brief time together I want to remind you as I remind myself of the responsibility of the tongue in our daily lives and the importance of protecting it from vice and using it for the sake of virtuous deeds.

Prophet Muhammad (S), our beloved Messenger, once said “He who believes in Allah and the Last Day must either speak good or remain silent.”

If we reflect on this hadith we find the enormous responsibility placed upon the tongue of a believer who is conscious of God in his or her daily life and who is aware of the fact that when it is all said and done, it is Allah and Allah alone to whom we will return for our questioning and accountability on the Day of Judgement.

This is why Allah (swt) says in His Book, “Not a word does he or she utter, but there is a watcher by him ready to record it.”

And, this is why Prophet Muhammad (s) also said that “Whosoever gives me a guarantee to safeguard [from vice] what is between his jaws [meaning the tongue] and what is between his legs, I shall guarantee for him paradise.”

And the Prophet also said, when asked by Uqbah bin Amr, “How can salvation be achieved?” He replied, “Control your tongue, keep to your house, and weep over your sins.”

Indeed in the science of Islamic spirituality, our teachers say that the tongue is the mirror’s heart. If the heart is corrupt, then the tongue will reflect this corruption in speech. And, if the tongue is pure, then the tongue will reflect this purity in speech.

As such, the Prophet (s) said, “Do not indulge in excessive talk except when remembering Allah. For excessive talk without the rememberance of Allah hardens the heart; and those who are the farthest from Allah are those whose hearts are hard.

Allah (swt) says that the home of hypocrisy is in the heart, “In their hearts are diseases,” and interestingly when the Prophet told his companions about the signs of a hypocrite all the qualities he pointed to were qualities of the tongue. When he speaks, he lies. When he promises, he breaks his promise. And, when he becomes angry he uses foul language.

So, my brothers and sisters as we can see the tongue is at the very heart of Islamic spirituality, the very key to our heart’s purity, the organ that can cause utmost happiness and joy in this world and the next or destruction in this world and the next, and it is the tongue that will either testify for us or against us when we stand before our Lord with no more excuses and no more self-deceiving lies to tell.

As such, it is the foremost responsibility of a believer to gain mastery over the tongue, rather than allow the tongue to gain mastery over us. In order to do this, we must first know the major spiritual diseases of the heart. Imam al-Ghazali, master theologian and mystic, identifies 8 common diseases of the tongue in his Ihya Ulum Al-Din, “Revival of Religious Sciences.”

1) Lying: Considered one of the worst sins in Islam, and the Prophet (s) even warned against telling false stories in order to make people laugh, because once the tongue becomes used to lying it will spread to other spheres of your life.

2) Breaking promises: Do not break your promises for it is a sure sign of hypocrisy in the heart.

3) Backbiting: Allah (swt) likens the one talking ill about another behind their back as disgusting and blameworthy as one who eats the dead flesh of his brother or sister. And, if you think about this it is a true analogy, because when you speak ill behind someone’s back you are dishonoring them as one who eats the dead flesh of his brother would dishonor, and by speaking ill behind a person’s back they are unable to defend their honor and reputation just as the dead flesh is unable to defend himself or herself.

And the Prophet (s) relates that when he went on the ascension in his spiritual journey to the high heavens, he saw a group of people who were scratching their chests and faces with their copper nails. And the Prophet (s) asked Gabriel who are these people? And Gabriel replied: “These are the people who ate the flesh of others [backbiting] and trampled people’s honor.”

4) Wrangling, arguing and disputing with others: This does nothing but increase enmity between the hearts and pride within oneself. Therefore, abandon argumentation and disputation with others, especially when you know it is of no use or benefit.

The Prophet (s) said, “If a man avoids disputing when he is in the wrong, God builds for him a mansion in the middle part of paradise. And if a man avoids disputing when he is in the right, God builds for him a mansion in highest part of paradise.

5) Self-justification or self-praise: Praising yourself is a sign of arrogance, and the Prophet (s) said that a person with even a seed of arrogance in his or heart will not enter the gates of paradise. Self-praise is something that brings both people’s dislike and God’s dislike upon you both in this world and in the next.

6) Cursing: Do not curse anyone or even anything that Allah has created. Even when you are wronged, respond with peace and kindness not with the same ignorance that was hurled at you. Allah (swt) says about the servants of the Merciful, “And when the ignorant call upon you, reply to them “Peace.”

7) Invoking evil on creatures: Pray even for your worst enemies and those who hurt you rather than evoking some sort of evil upon them. In the end invoking evil on people hurts no one but your own soul and your own destiny on the day of judgement.

8) Jesting, ridiculing, and scoffing at people: Allah (swt) says, “Believers, people should not ridicule other people; these maybe better than they are. And women should not ridicule other women, these maybe better than they are. And don’t defame each other, or call each other insulting nicknames. Evil the name of impiety after faith; and any who do not refrain are doing wrong.”

And the Prophet (s) once chastised his wife Aisha when she called made fun of another person’s short height by saying, “You have indeed uttered a word which would pollute the sea if it were mixed in it.”

So, now that we know the 8 major diseases of the heart, it is important to know how to purify our tongues of these spiritual diseases that will enable us to gain mastery over our tongues.

1) First we must remain conscious of these diseases, and refrain from allowing any of them to take residence in our tongues.

2) Secondly, and most importantly we must adopt silence, silence, and more silence. Know that every word that is uttered is recorded, so be sure that whenever you do speak, you speak words that are pleasing to God. As our spiritual masters teach us, speak little, think much. And this is why Abu Bakr (ra) would place a rock in his mouth and remove it only when he found it useful and beneficial to talk. This is the extent to which our role models went to discipline their tongues, and we should follow these examples.

3) Increase our fasting for fasting teaches us self-control and teaches us to gain mastery over our own souls. In fact, before the shariah (law) of Prophet Muhammad (s) it is evident in the story of Maryam (as) that fasting also consisted of remaining silent for long periods of time. So, fasting is a natural way to train the tongue in self-control.

4) Keep good company, for it is natural to adopt to the company of the people you are with. If you are with company that uses the tongue loosely, it is likely that you will also become loose with your tongue because of the culture that is created among your circle. On the other hand, if your company is good and the culture among your circle is such that the tongue is only used for good purposes, it is also likely that you will become used to using your tongue for pure purposes only.

5) Finally, and most importantly, train your tongue to be in constant dhirk, rememberance of Allah (swt), especially before going to bed in the night and when waking up in the morning. The Prophet (s) said “When the son of Adam gets up in the morning, all the limbs humble themselves before the tongue and say: “Fear Allah for our sake because we are with you. If you are straight, we will be straight; and if you are crooked, we will become crooked.”

So, constantly keep the praise of Allah on your tongue, not only after prayers, but even while walking to classes, driving your car, or whenever you can. This way the tongue becomes purified from the diseases and it in turn purifies the heart, for Allah (swt) says, "Indeed in the rememberance of God do hearts find tranquility

In conclusion, I leave you this week with the advise that Imam al-Ghazali gives in his Ihya Ulum Din regarding the tongue:

“The tongue was created for you chiefly that you might frequently engage in the mention of God most high and in reciting of His Book, that you might direct the creatures of God most high to His way, and that you might declare to God the religious and secular needs of which you are conscious. If you use it for some purpose other than that for which it was created, you deny the goodness of God most high in giving it to you. It is the part of your body with most power over you and over the rest of creation. It is, above all, the slanders of the tongue which throw men into Hell on their noses. So gain the mastery over it to the utmost of your ability, lest it throw you to the bottom of Hell.

May Allah (swt) purify our tongues, and give us the ability to gain mastery over it so that we may be successful and saintly in this world, and so that we may return to our Lord with bright faces and cheerful smiles, basking in the glory that awaits those who purify themselves for the sake of God.