Window to Islam

New Blog

2008-02-18T12:08:00.000-08:00

Please visit my new Blog: reflections and writings of a Muslim chaplain

Eid Fitr (End of Ramadan)

2008-02-07T23:40:00.000-08:00

• Beginning:
-Praise the attributes of Allah
-Testimony of Faith

• ‘Eid is a day of joyous celebration and sweetness for the believer
-In fact if one understands the reality of Eid it is even more joyous than the birth
-Because through the month of fasting we experience the rebirth of our souls through the purifying spiritual discipline of fasting
-We experience the reform of our character and personality as we grow in God consciousness
-We experience the renewal of our primordial covenant with Allah
-And a recommitment to dedicate our lives to seeking Allah’s pleasure

• And, so, as we look forward to the coming year, it is important for us to remember today, tomorrow, and everyday the great lessons of Ramadan, and what it taught us both as individuals and as a community.
-As individuals Ramadan is a proof of the great spiritual and moral heights that we as human beings can reach when we make Allah the number one priority in our lives.
-Suddenly we found the time and energy to not only perform our daily prayers, but also to spend a portion of the night in devotion.
-Suddenly we found the ability to restrain ourselves from the sins that were so difficult to ward off earlier.
-Suddenly our sense of generosity, kindness, and compassion increased manifold.
-And, therefore, Ramadan comes every year to show us the spiritual and moral heights that we can achieve if we only put our hearts into it.
-So, even if we maintain half or a third of the immense spiritual and moral strides we made in Ramadan, we will find an enormous improvement in our lives, and the lives of those around us.

-As a community, Ramadan teaches us that as the condition of our souls change, so does the condition of our ummah. Ramadan is a proof of Allah saying: “Verily, God does not change the condition of a people until they change what is within themselves.”
-And, so, suddenly our masjid became filled with people day in and day out.
-Our homes became palaces of dhikr for our family and friends.
-We found the time and energy to host, and to visit our neighbors, to maintain good relations with others.
-We discovered the greatness of sharing our wealth, and our food so that no member of our community would have to go hungry due to a lack of financial resources.
-So, Ramadan is a proof of the great heights we can reach as a community if we make a commitment to community, and if we maintain the spirit of hospitality and generosity that naturally comes with Ramadan.

•We have many things to improve upon as a community in order to gain the good pleasure of Allah, from the activities we put together for the youth in our community to the way we treat the stranger who visits our masjid.

*And we have much to improve upon so that we can become that model community that calls our fellow Americans to the path of Allah, and the path of goodness.

*But, it has to begin with unity…It has to begin with us coming together, irrespective of our ethnicity, age, and gender, to build for a stronger tomorrow. We need the efforts, and the sacrifices, and the energy of everyone, including the silent majority which is primarily made up of the youth and the women in our community. “And hold tightly to the rope of Allah, and be not divided among yourselves.” Perhaps, that is the greatest thing that Ramadan has to teach us as we look ahead.

* And we can immediately put this into practice by greeting as many people as we can among those we know and those we do not know, and asking each other for forgiveness of our shortcomings as we embrace a better tomorrow together, as one community.

• Dua’
• Jazakam’ullah khayr
• Quloo ‘aam wa antum bi khayr
• Eid Mubarak
• WaSalamu’alaykum wa rahmatullahi wa barakatuhu

Unity and Ethics of Disagreement

2008-02-07T23:37:00.000-08:00

“You are indeed the best community that has ever been brought forth for humanity: You enjoin the doing of what is right and forbid the doing of what is wrong, and you believe in Allah…(3:110).”

• We face an enormous task and responsibility as a Muslim community
• We are challenged to be the model community that guides people from darkness to light

And hold fast, all together, unto the rope of Allah, and do not draw apart from one another (3:103).

• In order to fulfill our task, we need unity
• Unity does not mean uniformity
• Differences among my ummah are a mercy
• Diversity is part of the design of the universe
• Diversity is what makes the world beautiful
• But this can turn ugly when it becomes a source of anger and hatred between people

And obey Allah and his messenger. Do not differ, because if you do you will fail and the strength or force that propels you forward will dissipate; And be patient for Allah is with those who are patient (8:46).

• One of the greatest challenges we face, if not the greatest, is unnecessary argumentation.
• Argumentation is prohibited among people and disliked among the scholars.
• Hadith: If a man avoids disputing when his in the wrong, God builds for him a mansion in the middle part of paradise; if a man avoids disputing when is in the right, God builds for him a mansion in the highest part of paradise.

Argumentation and division is the result of a lack of knowledge about ikhtilaf and about the adab of ikhtilaf (difference of opinion among scholars and the proper courtesy in differing).

• Difference of opinion does not have to mean belligerence and division
• The incident with the companions and their journey to Bani Quraydah
-Lessons: Discuss, decide, remain cordial.

• Ikhtilaf after the Prophet’s death:
-Qur’an collection (ijmaa)
-Prophet seeing Allah (ikhtilaf)—Ibn Abbas and Ayesha
-Dead punished for weeping (ikhtilaf)—Ibn Umar and Ayesha
-Maintenance after divorce (ikhtilaf)—Umar and Fatimah Ibn Qayys

Unity is not found in uniformity, but rather in the acceptance of legitimate differences of opinion

• The genius of the madhab system of classical Islam

Conclusion: Seek knowledge, commit to mutual consultation, and work together

• Imam al-Maqari said, “Learn the differences of the ulema and allow your breasts to expand.”
• 42:38 Those who hearken to their Lord, and establish regular Prayer; who (conduct) their affairs by mutual Consultation; who spend out of what We bestow on them for Sustenance;
• “Let there arise from among you a band of people who invite to righteousness, and enjoin good and forbid evil” (Qur’an, 3:104).

Supplication

2008-02-07T23:36:00.000-08:00

PART I.

“And 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.”

HUMAN EXPERIENCE
*Trials, tribulations, hardships, and anxieties are core part of the human experience.

*Sometimes this is a result of experiencing some loss, such as temporary unemployment or the loss of a loved one.

*Other times we experience some uncertainty about the future, such as concern for the well being of our children, and other such things that may lie ahead.

*And yet other times we may feel a sense of despair about the world around, world events, social conditions, even though they may not be affecting us directly.

POWER OF DUA’

*Regardless of what it may be, know my dear brothers and sisters, that as a believer in Allah (swt) you have a most powerful and beautiful gift in the form of dua’—supplication, petitioning, asking of Allah (swt) for all that you need and hope for.

*The Prophet Muhammad (s) taught us that dua’ is the weapon of a believer—a weapon against anxiety, despair, and tribulation. It is an act of placing one’s trust in the only One who posses in reality the power to help or hinder any one. It is to affirm with one’s heart and tongue the reality of the Prophet Muhammad (s) telling us that “if all human beings gathered together to benefit us, they would not be able to do so unless it was the will of the Allah (swt); and if all of humanity gathered together to harm us, they would be unable to do so unless it was the will of Allah (swt).”

*The Prophet Muhammad (s) said that dua is ‘mukh al-‘ibadah’—that supplication is the core or essence of worship—because it is when we spread our hands as beggars before the Majestic that we display the ultimate truth—Allah is ghanee (rich, generous, bountiful) while we are fuqarah (poor, humble, and meek). And this goes to the heart of tawheed, which is the act placing our full belief, trust, and submission in no one and nothing else, other than Allah (swt). It is an act of realizing that Allah (swt) is the Master and we are his servants and devotees.

*The gift of dua’ is a mercy from Allah (swt) who is always kind and loving toward his creatures and particularly toward his devotees.

* We have tried nothing if we have not tried dua.

* Particular dua need to be memorized, such as ayat al-kursi or last ayats al-baraqara: dua al-hajah and dua al-istikhara. Not doing so is oppression.

DUA, SINCERITY, AND RIGHT ACTION

*For dua’ to be accepted one must be sincere, and sincerity means right action—doing things as best as one can in accordance with divine will and law.

PART II.

DUA FOR WELFARE OF COMMUNITY

*Building a masjid is only the beginning, it is the people inside of it that really matter and can really make a difference.

*We need to focus on our youth—where have they gone?

*We need to start placing our investment in human resources who will look after the welfare of the community—imams, teachers, counselors, youth directors, etc.

Charity

2008-02-07T23:33:00.000-08:00

لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ وَمَا تُنفِقُواْ مِن شَيْءٍ فَإِنَّ اللّهَ بِهِ عَلِيمٌ

“You will not attain righteousness until you give of what you love for; and whatever you give, surely God knows it.”

Charity and helping others is a means of drawing closer to God

“O son of Adam, I fell ill and you visited Me not.” He will say: “O Guardian-Lord, and how should I visit You when You are the Lord of the worlds?” God will say: “Did you not know that My servant so-and-so had fallen ill and you visited him not? Did you not know that had you visited him you would have found Me with him?” [Then God will say]: “O son of Adam, I asked you for food and you fed Me not.” He will say: “O Guardian-Lord, and how should I feed You when You are the Lord of the worlds?” God will say: “Did you not know that My servant so-and-so asked you for food and you fed him not? Did you not know that had you fed him you would surely have found Me with him?” [Then God will say]: “O son of Adam, I asked you to give Me to drink and you gave Me not to drink.” He will say: “O Lord, how should I give You to drink when You are the Lord of the worlds?” God will say: “My servant so-and-so asked you for drink, and you gave him not to drink. Had you given him to drink you would have surely found Me with him.”

Charity and helping others is a key to purification and paradise

The Messenger said, “Give charity, even if all of it is but a date, for that will keep a poor man alive and removes sins as water extinguishes fire.”

Ibn Masud, may God be pleased with him, says: “A man worshiped God for seventy years; then he committed a great sin which voided all of that worship. Then he passed by a poor man and gave him a round loaf of bread. He was forgiven for his sins and the deeds of seventy years of his obedience were restored to him.”

And Luqman, the wise sage, said to a boy: “Whenever you commit a sin, give alms.”

Charity is a means of gaining freedom and happiness

Imam Al-Qushayri said, “When the Sufis speak on freedom [hurriya], they mean that the servant is not under bondage to any created thing, neither the contingencies of worldly life nor those of the Hereafter…Nothing enslaves him, whether it be the desire, wishes, requests, intention, needs, or wealth.”

“Know that the greatest kind of freedom comes from serving the poor…God instructed David, If you encounter one who seeks Me, serve him.”

Charity Requires working together across faith communities

“Vie with one another in good deeds.”

“Help each other to kindness and God consciousness and do not help each other to oppression and animosity.”

On Being a Believer

2008-02-07T23:30:00.000-08:00

Happiness is prevented and obstructed when a person is attached and makes the object of adoration something that by its nature is fleeing and imperfect; And, unable to cope with hardship and loss, falling into despair and depression.

Kad aflahal Mu’minoon.

The station of a mu’min is greater than the station of muslim.

Mu’min is one whose heart is completely filled with La illah illa Allah
-the path to happiness
-wretched is the slave of dinar and dirham

How is this achieved? Outward and inward obedience of Allah (swt) and the Messenger of Allah.
-dhikr Allah [Indeed in the remembrance of Allah do hearts find tranquility]

-We hear and we obey (samana wa ata’na).

Mu’min is one who has complete trust [tawakkul] in Allah (swt).
-Never despair
-The heart sees loss as a way of coming closer to Allah
-Inna lillahi wa inna illahee rajioon

Migration of Mind. Body, and Soul

2008-02-07T23:26:00.000-08:00

Those who believe, and migrate, and struggle in the cause of God with their possessions and their beings have the highest rank in the sight of God, and it is they, they who will achieve success. (Tauba 9:20).

Story of Suhayb al Rumi
-from slavery to riches to the great sacrifice

-Prophet said, “You have indeed made an excellent transaction, O Suhayb!”

-And there is a type of man who gives everything to earn the pleasure of Allah. And Allah is full of kindness to His devotees. 2:207.

Hijra today: Mind, Soul, and Body

-Migrating one’s focus and attention from worldly concerns and pleasures, to Godly concerns.

-Migrating to higher stations in the soul, reaching for the highest station which is muhabah, a station of love. Migrating from a station of ingratitude to a station of gratitude, a station of impatience to a station of patience, a station of disobedience to obedience. Migrating from outward obedience, to inward and outward, to a complete devotee.

-Migrating from one place to another, to forsake the domain of evil for the domain of good and virtue.

“Behold those who the angels gather in death while they are still sinning against themselves, will be asked, ‘What is wrong with you?’ They will answer, ‘We were too weak on earth.’ [The angels] will reply: “Was, then, God’s earth not wide enough for you to migrate [or forsake the domain of evil]?”

Seek Knowledge!

2008-02-07T23:21:00.000-08:00

My dear brothers and sisters, the ability to comprehend and disseminate knowledge is one of the greatest blessings and trusts that we as human beings have been endowed with from our Creator and Sustainer, Allah (swt).

We are reminded of this in the very first revelation that was given to Prophet Muhammad in the Qur’an from Allah (swt) in the first five verses of surah Iqra:

“Read, in the name of your Guardian-Lord, who created: created man of clotted blood. Read, for your Lord is most generous, the one who taught the use of the pen, taught man what he did not know.”

Despite our lowly origins as a clot of blood, we have been raised to a station of honor and dignity over the rest of creation because of our God-given ability to process and retain information with our intellects, perceive with our hearts, and articulate with our pens and tongues. Knowledge is such a blessing that the Prophet (s) constantly emphasized its importance:

“Seeking knowledge is incumbent upon every Muslim,” he once said.

“Seek knowledge from the cradle to the grave.”

“Seek knowledge even if it is in China.”

“Wisdom is the lost treasure of the believer: he seeks it wherever he may find it.”

These and other sayings of the Prophet, not only encourage, but obligate Muslims to pursue knowledge. And, this pursuit must not only be undertaken by young affluent men; But, also by women, by the old, and by the poor—everyone who has the ability and capability. Furthermore, if we look at the words of the Qur’an and of the Prophet, we see that this knowledge is not only “religious” knowledge, but also any knowledge that may be beneficial for the world.

Indeed, our scholars have distinguished knowledge into two main branches: Knowledge that is fard ‘ayn (obligatory on all individuals) and knowledge that is fard kifayyah (obligatory for some to posses in a community). Fard ‘ayn is knowledge, for the sake of Allah, on such matters as how to worship Allah (swt), the basic rules of fasting, almsgiving, and so on. Fard kifayyah is knowledge, for the sake of Allah, which is beneficial and necessary for the flourishing of human society, such as medicine, engineering, history, philosophy, and all other such sciences.

And, ‘for the sake of Allah’ is no vague, general term. It is defined, at its core, as striving for justice, peace, excellence, and goodness in all its forms. It is working to uplift the condition of the poor, oppressed, and down trodden in society. It is striving to elevate good ethics and morals in our world.

And, in doing so, we must seek excellence in whatever it is that we do. If our field is medicine, then let us not be content with simply becoming a rich doctor, but let us seek something greater than that, for example building a free clinic in a part of the world that needs such assistance. If our field is economics or business, let us not be content with simply making a buck for some corporation, but rather striving to develop sound economic models that will help bring people out of poverty. If our field is teaching, let us not be content with just becoming another teacher, but actually developing theories that make education better and more accessible for everyone. And, the examples continue in whatever field we find ourselves in.

Therefore, my brothers and sisters, as we begin this new semester at Trinity College, let us begin the pursuit of knowledge in all fields of science for the sake of Allah (swt) and in order to fulfill a fard kifayyah on behalf of our communities and societies. And if we do so, then every time we stay up late at night to study, every time we turn another page in our text books, every time we put ink to paper, every time we stand up to make a presentation, we will be devoting ourselves to Allah (swt) in a most beautiful manner, and the reward in return shall also be beautiful, as Allah (swt) says in the Qur’an, “What can the outcome of good be, other than good.”

May Allah (swt) increase us in good and wholesome knowledge that will be beneficial for us in this world and in the life to come.

Raabiee zhidnaa ‘ilman wa al hiknaa bi saliheen

Caregiving

2008-02-07T23:19:00.000-08:00

* Introduction:

-It is an honor to be here
-You’re in the process of living Islam
-Reminder of the beautiful sayings of Allah and the Messenger of Allah on care

*Sometimes it becomes difficult to maintain high level of compassion and mercy, what is known as compassion fatigue or the like.

The remedies:
-Remind yourself that it is really you who are gaining by comforting the sick
-Remind yourself of the immense reward in giving care
-Remind yourself of the direct correlation between your treatment of Allah’s creation, and Allah’s treatment of you

Saying of the Qur’an
“Worship God, associate nothing with Him, behave with excellence toward parents, near relatives, orphans, the poor, the neighbor who is of kin, and the neighbor who is not.”

Sayings of Prophet Muhammad
“God is only Merciful to those of His servants who are merciful; those who show no mercy are shown no mercy.”

“A believer is friendly and easy to approach; there is no good in anyone who is neither friendly nor easy to approach.”

“God shall grant ease to him who eases the hardship of another, and shall conceal in this world and the hereafter, the sins of him who conceals the disgrace of a believer; and He shall relieve from him one of the hardships of the Day of Rising the one who relieves a Muslim from one of the hardships of this world; He shall fulfill the need of the man who fulfills his brother’s needs. He assists His servant for as long as he assists his brother.”

Saying of Imam Al-Haddad
“Comfort the broken-hearted, be gentle to the weak and the needy, console the poor, be lenient with the one in debt, and lend to those who ask you…Console those who are stricken by adversity, for the Prophet has said, may blessings and peace be upon him, “The one who consoles a man stricken by adversity, that is, helps him endure patiently, has a reward similar to his.”

Islam in Conversation Week 2007! @ Wesleyan Uni. (Nov 5-9th)

2007-10-27T22:55:00.000-07:00

Wesleyan University | Middletown, CT

2nd Annual Islam in Conversation Week Presents

Islam & the Contemporary World November 5-9th, 2007

Monday Nov 5th, 7 pm, Public Affairs Center 001
Jihad, Terrorism, and Modern Violence
Dr. Sherman Jackson, University of Michigan

Tuesday Nov 6th, 5 pm, Russell House
Gender, Society, and Change: Ethics of Reform in Islamic Law
Dr. Ingrid Mattson, Hartford Seminary

Tuesday Nov 6th, 7:30 pm, Russell House
Imagining and Stereotyping Islam: Heresy, Sex, Violence
Dr. John Woods, University of Chicago

Wednesday Nov 7th, 4pm, Downey 113
Film & Discussion on Modern Muslim Society (Clay Bird)

Thursday Nov 8th, 7 pm, Usdan 108
Dialogue on Faith, Reason, and Revelation
Shaykh Yasir Qadhi of Yale & Imam Rumee Ahmed of Brown University

Friday Nov 9th, 5 pm, Usdan Daniel Family Commons and Lounge (3rd fl.)
Celebrating the Diversity of Islam
Turkish Sufi Music Concert

Sponsored by Office of Religious and Spiritual Life, Muslim Students Association
Wesleyan University, Middletown CT 06459 | snsultan@wesleyan.edu

Website:
www.wesleyan.edu/chaplains/muslim/icw2007.html

Directions:
http://www.wesleyan.edu/virtualtour/

Parking:
http://www.wesleyan.edu/eventscheduling/offman/parking.htm

~~~~ Any questions: contact snsultan@wesleyan.edu ~~~~

Eid Mubarak!

2007-10-12T17:31:00.001-07:00

As-salaamu 'alaikum,

Eid Mubarak! Eid Saeed wa kulla 'aam wa antum bi khair.
(May you be well with every coming year! )

We would like to wish you and your family a happy Eid with lots of joy for the coming year.

message to sender 'herb'

2007-10-10T00:12:00.001-07:00

I accidentally deleted an email from 'herb' re: an islam and democracy article i had written on islamonline.com. Since the email subject line was left blank, i thought it was spam, and therefore deleted it without reading.

So if you are the sender (herb), please re-send the email, and accept my apologies.

A Night of Devotion

2007-09-18T21:18:00.001-07:00

In the Name of Allah, The Most Merciful, The Most Kind

A Night of Devotion
September 21, 2007

“The only one who believe in Our Signs are those who when reminded of them fall down prostrating, extolling praise of their Lord, without conceit. Their limbs shun their beds as they pray to their Lord in fear and in hope, and they give in charity of what We have provided them” [Qur’an 32:15─16].

Program

9:30─10:00 pm	Getting ready, performing ablution, setting our intentions straight
10:00─10:30 pm	’Isha prayers and individual sunnah prayers
10:30─11:00 pm	Short talk: On Repentance, Hope and Fear with Sohaib
11:00─11:30 pm	4 Rakats of Taraweeh prayers
11:30─12:00 am	Break with snacks provided
12:00─12:30 am	Short talk: Building a loving relationship with Allah (swt)
12:30─1:30 am	Q & A with respected guests: Spiritual conversations on faith
1:30─2:00 am	4 Rakats of Taraweeh prayers
2:00─2:30 am	Break, time for individual reflection, etc.
2:30─3:00 am	Dhikr
3:00─4:00 am	8 Rakats of Taraweeh with Witr
4:00─4:20 am	Open time
4:20─5:20 am	pre-fasting breakfast [suhoor]
5:20 am	Fajr
6:00 am	Conclusion

New book release: The Qur’an and Sayings of Prophet Muhammad

2007-04-18T10:17:00.000-07:00

Dear family, friends, and colleagues

Assalamu’alaykum,

Hope this note finds you and your family well. By the grace of God, I am happy to announce that my new book, “The Qur’an and Sayings of Prophet Muhammad: Selections Annotated & Explained,” has been released and is now available for purchase. I would like to thank all of you for your friendship and support as I wrote this book and hope you will enjoy reading it as much as I enjoyed writing it.

If you enjoy the read, please consider writing an amazon.com review and spreading the word among your friends. A full description follows below. Many thanks and peace, Sohaib.

…

The Qur’an and Sayings of Prophet Muhammad: Selections Annotated & Explained

Sohaib N. Sultan

http://www.skylightpaths.com/Merchant2/merchant.mvc?Screen=PROD&Store_Code=SP&Product_Code=978-1-59473-222-5

Book Description
For many in the West, the teachings of the Qur'an often are enshrouded in mystery and fear. Yet Islam's holy book gave birth to one of the most powerful and enlightened civilizations the world has ever seen. By the sixteenth century, Muslim culture stretched from India to Africa to Europe , preserving with it the ancient learning that helped spawn the Renaissance. With its interwoven ideas of faith and reason, justice and mercy, the path of Islam--which literally means "surrendering to God's will"--offers a uniquely focused and balanced approach to living life with a profound awareness of God.

With gentleness and insight, Sohaib N. Sultan leads you through the central themes of both the Qur'an and the collected sayings of Prophet Muhammad, known as hadith. These teachings dispel common misconceptions about Muslim beliefs and offer practical guidance for your own spiritual journey, from understanding the merciful nature of God; to cultivating peace and justice in the self, family, and society; to answering questions about the afterlife and how to attain it.

Now you can experience the wisdom of Qur'anic teachings even if you have no previous knowledge of Islam or Muslim writings. Insightful yet unobtrusive facing-page commentary explains the texts for you, allowing you to enter into the path of surrender to God.

Scott C. Alexander, PhD, associate professor of Islam and director of Catholic-Muslim Studies, Catholic Theological Union
"A superb guide ... intelligently illuminates each thematically arranged passage and concisely summarizes centuries of Islamic interpretive wisdom."

Michael Wolfe, author of The Hadj: An American's Pilgrimage to Mecca
"Lays before us ... the insights and beauty of one of the world's great sacred texts. A valuable book for any reader who honestly wants to understand the Qur'an and what it teaches."

Rev. Steven Blackburn, PhD, Duncan Black Macdonald Center for the Study of Islam and Christian-Muslim Relations
"Takes complex, wide-ranging aspects of Islam and makes them clear and accessible for the non-Muslim and Muslim alike. Comes alive with thoughtfully presented insights and reflections. Whether you have a passing interest in Islam, or have serious questions about this community of faith, you will want to consult [this book]."

About the Author
Sohaib N. Sultan is the author of The Koran for Dummies. In 2005, he was appointed as the first-ever Muslim chaplain at Yale University , and now serves as a Muslim chaplain at Trinity College and Wesleyan University . He is a freelance journalist and public speaker.

Islam in Conversation Week : Wesleyan April 9-13

2007-03-29T17:28:00.001-07:00

MSA and Chaplains Office at Wesleyan presents

Islam in Conversation Week:
Dialogue Through the Arts
April 9-13th, 2007

Wesleyan University * Middletown, CT 06459

Everyone is cordially invited to attend and participate in what promises to be an enlightening and educational week of films, lectures, conversations, and performances on Muslim life, culture, and experience. Our presenters, who are as international as China and as local as Hartford, come to us with diverse backgrounds as award winning filmmakers, respected scholars, and world renowned calligrapher. Please bring your friends and spread the word!

~~~~~~~~~~~~~~~~~~~~~

Monday, April 9: Window into American Muslim Life
Fisk Hall 302 (262 High St), 7pm

A short film, A Sons Sacrifice, follows the journey of Imran, a young American Muslim who struggles to take over his father's halal slaughterhouse in New York City. A first-generation American, Imran must confront his mixed heritage and gain acceptance from his father's immigrant community at the traditional storefront slaughterhouse. On the holiest day of the year, Imran must lead a sacrifice that will define him as a Muslim, as an American, and as a son. [www.sonsacrifice.com].

Conversation with co-producers Musa Syeed and Yoni Brook, award winning filmmakers, will follow the screening of this film.

~~~~~~~~~~~~~~~~~~~~~

Tuesday, April 10: Exposing Bias: Islamaphobia in the Media
Russell House (350 High St), 6pm

Lecture by Omer Bajwa on his groundbreaking masters thesis at Cornell University on media portrayals of Islam and Muslims.

~~~~~~~~~~~~~~~~~~~~~

Wednesday, April 11: Critical Analysis: Sunni-Shia Relations in the Media
Public Affairs Center 002 (238 Church St), 7pm

Depictions of Sunni-Shia relations in the media, distinguishing facts from fiction. Conversation with a Sunni, Suendam Birinci, and a Shia, Ayat Agah, from the highly prestigious Hartford Seminary.

~~~~~~~~~~~~~~~~~~~~~

Thursday, April 12: A Muslim Filmmaker's Search for Dialogue and Peace
Public Affairs Center 004 (238 Church St), 7pm

Lecture by Alex Kronemer, an award winning filmmaker and scholar of comparative religion. Kronemer is the other co-producer of Muhammad: Legacy of a Prophet, and the upcoming films Cities of Light: The Rise and Fall of Islamic Spain, and Prince Among Slaves. [www.upf.tv]

~~~~~~~~~~~~~~~~~~~~~

Friday, April 13: Photo Essay of Islam in China
Russell House (350 High St), 4:15pm

Rare insight into a marvelous history, place, and people with world-renowned
Chinese master calligrapher, Haji Noor Deen.

~~~~~~~~~~~~~~~~~~~~~

Friday April 13: Praise in Ink: The Art of Islamic Calligraphy
Russell House (350 High St), 7:30pm

Lecture and art demonstration on Islamic calligraphy by world-renowned Chinese Muslim master calligrapher, Haji Noor Deen, on the rich tradition of art and beauty in Islam. This is your chance to learn from a great artist and to purchase his artwork.

Questions? Contact Sohaib Sultan at snsultan@wesleyan.edu or 860.685.2285.

Wesleyan University * Middletown, CT 06459

Radio Interview

2006-09-11T23:07:00.000-07:00

Here is a link to my interview on the Bruce and Colin Show, CBS radio. (WTIC/Talk 1080: Hartford, CT).

The archived audio show is available in 2 separate clips under the 'Recent Episodes' column on the left side of the page: http://wtic.com/pages/5478.php?

Colin McEnroe with Sohaib Sultan: Part I
Colin McEnroe with Sohaib Sultan: Part II

Enjoy and please send me your feedback!

archived show::
[part 1]
[part 2]

The Value of Time

2006-09-09T19:29:00.000-07:00

My dear brothers and sisters, there is one aspect of life if used wisely will give us success in this world and the hereafter, and if used foolishly will give us loss in this world and in the hereafter. Verily, this is time, for in the words of the great Egyptian scholar, Hasan Al Banna, “Time is life itself.” In other words, the very quality of our lives is determined by the way in which we use our time. If we spend most of our time merely enjoying ourselves and pleasing our lower desires, then life itself will be useless, unproductive, and no better than the life of cattle; and we will return to our Lord with nothing but unfulfilled promises and potential. But, if we spend much of our time in devotion to Allah (swt) and doing good deeds, then our very living will be worthwhile, beneficial, and dignified; and we will return to our Lord joyous, having fulfilled the purpose of life.

This is why Allah (swt) says in the Qur’an, “By time, verily man is in a state of loss! Except those who believe, and do good deeds, and practice patience, and practice truth.” And so, the only way that we can make time a friend rather than an enemy is if we use time for increasing in faith, doing good works, practicing patience, and practicing the truth.

In the words of hujjat al-Islam, Imam Al-Ghazali, “[Time] is nothing other than your life, and your life is the capital that you make use of to reach perpetual felicity in the proximity of Allah (swt).”

So, what are some practical steps that we can take to make better use of our time:

First, we simply need to become more conscious of the passing of time and how we use our time. We draw again from the wisdom of Imam Al-Ghazali who said, “Each of your breaths is a priceless jewel, since each of them is irreplaceable and, once gone, can never be retrieved.” And it is only by developing this type of an internal consciousness of time that we can move towards a more effective use of the limited time we have in this world. It is only when we guard time like a sacred jewel that we can truly make use of it.

Secondly, we must identify and recognize the priorities of life and divide our time by giving equal attention to each of those priorities. The Prophet Muhammad (s) said that a believer’s time should be divided into three parts: One part for rest, relaxation, and enjoyment; another part for working and earning a living; and another part for devotion to Allah. And the Prophet (s) warned against extremism in any part of life to the exclusion of another, saying that our bodies have a right over us, our souls have a right over us, and our families have a right over us. So, we must carefully examine the priorities of life in order to structure our time accordingly.

Thirdly, we must make a daily schedule for ourselves and strictly abide by it taking into consideration all of the worldly and religious obligations we have. Again, drinking from the ocean of Imam Al-Ghazali’s wisdom, he says, “You should not neglect your time or use it haphazardly; on the contrary, you should bring yourself to account, structure your devotions and other practices during each day and night, and assign to each period a fixed and specific function. This is how to bring out the spiritual blessing [baraka] in each period. But if you leave yourself adrift, aimlessly wandering as cattle do, not knowing how to occupy yourself at every moment, your time will be lost.” So, make a daily schedule and guard your time as you would guard a priceless jewel.

Lastly, constantly remind yourself that time can end without a moments notice, and that none of us are guaranteed a long life or good health to make use of our time. The Prophet (s) once took Umar (ra) by the shoulder and said, “Live in this world as if you were a wayfarer or a traveler.” And Umar (ra) used to add, “If you live till the morning, do not except to live till the evening, and if you live till the evening do not except to live till the night.” In doing so, a believer is more careful with his or her time and hastens to make good use of whatever remaining time they have left in the world.

In conclusion, my brothers and sisters, time is indeed the capital of our life, and only time well spent will allow us to draw nearer to our Lord and to taste success in this world and in the hereafter. As such, we must guard our time by becoming more aware of the way we spend it, by giving priority to the important things in life, by following a strict schedule that structures our lives, and by recognizing the fact that time is bound to end sooner or later for each one of us, and in the end we must all return to Allah to answer the essential question: “How did you spend your life?” The answer to this question will be determined by how use our time.

May Allah (swt) give us the wisdom to use our time wisely during this academic year and throughout our lives, and May Allah (swt) grant us full and virtuous lives so that we may be successful in this world and in the hereafter. O Allah! Make us among the wise who spent their time wisely in this world, and not among the fools who spent their time foolishly in this world.

Civic Engagment

2006-08-28T17:08:00.000-07:00

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

2006-08-28T16:59:00.000-07:00

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 17^th 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

2006-08-28T16:54:00.000-07:00

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 11^th.

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

2006-08-28T16:46:00.000-07:00

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

2006-08-28T15:49:00.000-07:00

Forming an Islamic Democracy

2006-08-27T19:03:00.000-07:00

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

2006-08-27T19:01:00.000-07:00

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

2006-08-27T18:59:00.000-07:00

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

2006-08-27T18:58:00.000-07:00

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

2006-08-27T18:54:00.000-07:00

(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.