بسم الله الرحمن الرحيم

LIVE news updates
Sep 9 Islam, Ikigai, and Intention: Living a Purpose-Driven Life Sep 2 Add Article Title Sep 2 Scribe Tutorial Article Sep 2 Whom Do Our Representatives Serve? Foreign Lobbies and American Loyalty Aug 26 The Gaza Memorial We Owe Our Children Aug 19 Independence of a Nation Jun 24 Transforming Your Reality Jun 17 A History of Muslim Americans’ Political Engagement

Tag: who are muslim

  • A New Translation of the Holy Qur’an in the Spanish Language

    A New Translation of the Holy Qur’an in the Spanish Language

    There was an interest in me that was awakened in translating the Holy Qur’an that was not so much devoted to imitating the style of the original in Arabic or in copying the literary style of the original, but rather in transmitting in the correct and most direct way all of the meanings, both profound and spiritual, as well as describing the whole approach of it all, that I had understood when reading and studying it in its original language. –Isa García.

    A Little History

    When I embraced Islam and accepted it as my way of life, I was thirsty for knowledge. I wanted to learn as much as possible about the primary source of knowledge, the divine revelation: the Holy Qur’an. I knew from the beginning that the Qur’an was revealed in Arabic, and that this text was the original; that it had been preserved and safeguarded intact for more than 14 centuries. But since I did not know Arabic, I had to refer to the various Spanish translations that were available.

    What I found disappointed me, because many times the text was confusing and incoherent. I understood that the reason for this was due to two factors. The first was that many of these translations were done by people who did not have the necessary knowledge about Islam, its message, and its history. Because of this, certain concepts were misinterpreted and erroneous. In some cases, there were premeditated attempts to discredit Islam and its holy book by altering the meanings.

    Furthermore, most of the translations are too literal, imitating the Arabic style not only in the expressions used but also in the word order. The result was that the normal grammar and syntax used in the Spanish language were not utilized, resulting in confusing translations. Add to this the fact that the language used is archaic and almost foreign, in a style that is seldom used in Latin America. Also, most of these translations do not have clarifying notes regarding historical and legal contexts.

    Later on, when I had the opportunity to study the Arabic language and I began accessing the meanings of the Holy Qur’an in its original language, I understood that I had lost much of the meanings and contexts through the translations I had read. It is a fact, however, that there are no translations that can approximate the beautiful narrative and the poetic rhetoric of the Qur’an, nor can any translation reproduce its eloquence or the multiple ways in which it can be recited. It is also true that the translations, some more than others, fail to convey to the reader the real essence of the Quranic message.

    This awoke in me an interest in translating the Holy Qur’an that was not so much devoted to imitating the style of the original in Arabic or in copying the literary style of the original, but rather in transmitting in the correct and most direct way all of the meanings, both profound and spiritual, as well as describing the whole approach of it all, that I had understood when reading and studying it in its original language.

    Alhamdulillah, I could finally embark on making a translation of the Holy Qur’an for the benefit of the Spanish-speaking world, but mostly for the benefit of Latin America. Along with a team of experts, I have tried to provide Muslims and non-Muslims with the message of Islam in the closest possible form to the original revelation in Arabic, but at the same time using language that is simple and plain, and also using explanatory notes for certain terms so that the content of the text is easy to understand.

    Current Trends

    While Islam still is not one of the major religions with a large number of followers in Latin America, it is growing rapidly throughout the continent. There are now mosques in all of the major cities in Latin America and conversion to Islam is also a growing phenomenon among the Hispanic populations of the United States.

    The fact that the media projects a bad image of Islam and Muslims, having a translation of the Qur’an in the Spanish language that transmits its message in a direct and simple way has become urgent and of the utmost importance for two reasons:

    Firstly, for those Muslims who do not know the Arabic language, they need to read the meanings of the Qur’an in their language to understand and better practice their religion. In this way, they can be good examples of what it is to be a Muslim.

    Secondly, for those non-Muslims who desire to learn about Islam, they need a reliable source of information. This will let them form their own opinions based on what the Qur’an actually teaches and not on stereotypes and erroneous ideas that have lasted for centuries in many of the works by Orientalists and in some of the translations of the Qur’an.

    From there, the objective of this translation is to present to Spanish-speakers the real message of the Qur’an, how it was known, understood, and practiced by the scholars of Islam and by the devout Muslims for more than 1,400 years. The translation is based on clear and simple language with a direct and contemporary message with the Latin American public in mind.

    Distribution of Printed and Digital Versions

    The goal of this translation is free distribution so that in this way it can be available to the maximum number of people possible.

    To achieve this goal, it has been distributed in a digital version in PDF. It has been added to various programs on multiple platforms. It will soon come out in its own unique reading and audio format.

    Also, many were printed for the free distribution to the public. The first edition included 50,000 pocket-sized books for free distribution during the 2014 World Cup in Brazil.

    Also, 100,000 copies were printed in Qatar to be distributed throughout the world. In Latin America, in particular, many small printings have been made in Bolivia, Colombia, Guatemala, and Mexico. In Spain, the distribution has begun for a project that has already printed 10,000 copies.

  • Musulmana y Mexicana en Turquia

    Musulmana y Mexicana en Turquia

    Como llegue al Islam es doloroso recordar, pero le agradezco a Dios por todo lo que pasé para llegar hasta donde estoy ahora. Mi primer encuentro con el Islam fue en el 2009, cuando conocí a un musulmán turco en las redes sociales. Comencé a investigar acerca de sus creencias y por medio de esa amistad fui aprendiendo.

    Mi vida cambio por completo en el 2010, pues fue ese año que los médicos me diagnosticaron con lupus eritematoso. La noticia fue muy difícil para digerir ya que desconocía por completo esa enfermedad. Los doctores siempre me han dicho que jamás me curare pero llevo cinco años sobreviviendo porque la fuerza que Dios me da es infinitamente misericordiosa. Veo a mi enfermedad como una bendición, pese a las bajas y recaídas que he tenido desde que soy lupica, todo me ha ayudado a madurar y a reforzar más mi fe.

    Ahora reconozco que la vida en este mundo es pasajera; aquí vine para aprender y para servir al Altísimo, y por cada dolor, por cada recaída, por cada pérdida, sé que Dios me recompensará en Yannah, el Paraíso, insha’Allah. Tal vez mi salud decaiga cada día más, tal vez tendré que hacer más sacrificios, tal vez perderé algo o alguien, Alá sabe más, pero como musulmana lo que jamás perderé será la fe y la fuerza en Alá.

    En el año 2011 viaje a Turquía y ahí escuche el Adhan, el llamado a la oración, por primera vez y visité una mezquita. Desde ese primer viaje, me centré más en el Islam porque había cosas de ese amigo musulmán que me llamaban la atención. Él hablaba tan bonito del Profeta Muhammad, que la paz sea con él, y me aconsejó que para conocer más el Islam debía investigar más sobre el Profeta, leer de su vida y enamorarme de él.

    Ese mismo año tuve la oportunidad de ser madre pero por cuestiones de salud, a los cinco meses de gestación, el 17 de noviembre de 2011, mi embarazo tuvo que ser interrumpido. Al estar en el quirófano los doctores me preguntaron si era católica. A lo que yo respondí, “No, mi religión es el Islam”. Desde ese momento me consideraba musulmana de corazón aunque aún no había tomado Shahada.

    Destrozada y entendiendo que ahora tenía que afrontar dos pérdidas; debido a que no solo murió mi bebé, sino también me abandonó el hombre a quien consideraba mi pareja, caí en una gran depresión. No veía el momento de salir de aquella crisis; todo lo veía perdido. Pasaron algunos meses y las cosas seguían igual. Un día, en febrero del 2012, tome mi computadora y decidí entrar a Facebook para ver que había ocurrido durante mi ausencia. En ese entonces, un amigo musulmán que estaba conectado me preguntó cómo estaba. Como yo necesitaba desahogarme, y él era alguien que, como musulmán, veía la vida de una manera diferente, con otro punto de vista, otra cultura y otra religión, le conté todo. Él solo leyó mis palabras de angustia y continuó leyendo hasta la última que escribí.

    Su respuesta fue, “Te mandaré algo que te ayudará”, y así fue como llegó a mis manos mi primera copia del Corán. La primera Sura, o capítulo, que leí fue Al Kauthar, y la aleya que me abrió los ojos fue, “Reza, pues, a tu Señor y sacrifica” (108:2). Fue tras leer esas palabras que entendí el por qué estaba pasando por esos momentos tan dolorosos; tenía que sacrificar algo que no era para mí, algo que tal vez no me haría feliz. Alá ya había escrito mi destino. Comencé a entrar más en el Corán e investigar más y más, hasta que el 2 de mayo de 2012, tomé la decisión de hacer mi Shahada, declarar mi fe en una mezquita en México, D.F.

    Ahora llevo cuatro años de haber entrado al Islam, Allahu akbar, Dios es Grande. Mi vida no acabó con aquella pérdida, al contrario, me fortaleció y encontré mi verdadero amor, Alá, glorificado y alabado sea, y mi verdadera fe. Entendí que para ser feliz hay que hacer sacrificios y dejar todo en las Manos de Dios.

    Me casé con aquel amigo musulmán que me envió el Corán y ahora vivo en Turquía. Llegue aquí en el 2013, a una ciudad llamada Erzurum, donde la gente es más religiosa, conservadora y de buenos sentimientos. Me han ayudado mucho a aumentar mi fe. Asisto cinco veces a la semana a clases de Corán, donde aprendí a recitar en árabe y ahora estoy intentando memorizarlo. Insha’Allah, si Dios me lo permite, pueda regresar a México para compartir mi conocimiento en mi país natal.

    Tome la decisión de aprender a recitar el Corán y posteriormente memorizarlo porque el tiempo que viví el Islam en México había un hermano joven converso que yo pensaba tenía más conocimiento que yo y sin embargo me confundía. Hasta incluso llegó a decirme cosas que eran el contrario de lo que enseñaba la Sunnah, o las tradiciones proféticas, y me decepcioné. Por eso decidí aprender a recitar en árabe y memorizar el Corán para que no me volvieran a sorprender de esa manera y también porque es el deber de todo musulmán aprender el Sagrado Corán y vivir conforme a la Sunnah.

    Como conversa me sentía aún más comprometida a buscar el conocimiento. Si los nacidos musulmanes pueden aprender, yo también puedo. Ser converso no es un pretexto para mí, como tampoco el no haber nacido en un ambiente islámico es un pretexto para no buscar el conocimiento. Desde el momento que hice mi Shahada, para mí fue un compromiso para cambiar mi vida. Quise aceptar todo lo que el Islam abarca y siempre tener la sed de aprender más y más de mi fe, alhamdulillah.

    La vida en Turquía no ha sido fácil ya que he tenido que aprender y cambiar algunas costumbres, pero sobretodo llevar una vida como el Corán y la Sunnah lo dispone. Aquí en Turquía fue donde por primera vez vi una mujer tapando su rostro con un velo y a los hombres con barbas largas y sus tasbih (cuentas) haciendo dhikr (recordando a Dios) a cada momento. También los hombres y las mujeres conviven por separado y el gobierno dedica mucho esfuerzo, amor, y trabajo al mes de Ramadán. En Turquía cuando saben que eres musulmán occidental las personas te admiran y se sorprenden tanto, pero a la vez te brindan su amor y cariño. Considero a Turquía como el país que me abrió las puertas y me adoptó como una hija y donde no me siento excluida ni juzgada por mi religión.

    Recuerdo que en México era señalada por usar el hiyab; era el centro de atención en aquellas calles. Pensé que al llegar a Turquía eso cambiaría pero no fue así. Aquí también soy el centro de atención, pero por ser musulmana latina, alhamdulillah, y eso es hermoso.

    Recientemente, durante una reunión familiar, alguien me preguntó – Después de haberte convertido, ¿Tu vida ha cambiado? ¿Te ha gustado? ¿Cómo describes tu vida ahora? – A lo que yo simplemente respondí: Claro que ha cambiado, y para el bien, alhamdulillah, la vida en el Islam es otra vida.

  • Dando una mano para fortalecer las comunidades musulmanas en México

    Dando una mano para fortalecer las comunidades musulmanas en México

    Mientras la mayoría de niños de su edad asisten al colegio, el joven Nurudin pasa una mayor parte de sus días preparando postres para vender en las calles de México D.F. Cada bandeja le toma tres horas para preparar. Cuando los dulces están listos, los deja enfriar para poder envolverlos y venderlos, esperando ganar 15 pesos por cada uno, lo que equivale a 1 dólar. Si le va bien, en un día puede vender 30 postres, ganando unos $30 para ayudar a su padre, quien sufre de problemas del corazón, mantener a su familia. Nurudin y su familia son parte de una creciente minoría de mexicanos que han aceptado el Islam como su religión, y como millones de otras personas en México, la pobreza es su forma de vida.

    Helping Hand for Relief and Development o Mano amiga para la ayuda y el desarrollo (HHRD) es una de las pocas organizaciones no gubernamentales musulmanas enfocando su atención en asistiendo a familias en México con programas de ayuda y desarrollo a largo plazo. Desde el 2012, HHRD ha estado trabajando en varias partes de México para ayudar a las familias más necesitadas con paquetes de alimentos incluyendo comidas que cumplen con las normas de Zabihah y cenas para Ramadán, programas de detección de diabetes, útiles escolares y bolsas de regalos para los niños.

    “Yo no sé si quizás la impresión es que los musulmanes en México son auto-subvencionados y autoportantes, pero esto no es el caso”, dijo el embajador de Libia ante México, Muftah Altayar.

    Según el informe de PEW 2009, el número de musulmanes en México es aproximadamente 110.000, lo que representa menos del uno por ciento de la población total. Sin embargo, por la misericordia de Alá y luego los esfuerzos de divulgación de ambos musulmanes mexicanos e inmigrantes, el Islam en México está creciendo.

    “Alhamdulilah, en México es muy fácil hablar en las universidades y las escuelas secundarias. Nos invitan a hablar acerca del Islam porque la gente realmente quieren aprender de los musulmanes “, dijo Imam Isa Rojas, el primer graduado mexicano de la Universidad Islámica de Medina, fundador del Centro Al-Hikmah en la Ciudad de México, y un activo llamador al Islam en México. “La gente quiere conocer el Islam, ya que no tienen una opinión negativa de los musulmanes como lo tienen las personas en Europa o tal vez en los Estados Unidos.”

    La Ciudad de México, la bulliciosa capital situada en el centro del país, cuenta con más de 3.000 musulmanes que viven dentro de sus fronteras, muchos de los cuales son conversos. En la región Sureste de México se encuentra el Estado Libre y Soberano de Chiapas. Es una tierra fértil y culturalmente abundante con aproximadamente 100 a 300 conversos musulmanes mexicanos que han establecido una pequeña pero creciente comunidad islámica en la ciudad San Cristóbal de las Casas. Sin embargo, muchos de los hermanos y hermanas en esta área luchan para obtener necesidades básicas como la estabilidad laboral, educación y asistencia médica.

    Durante su visita a Chiapas este año pasado, los voluntarios de HHRD pudieron recorrer la comunidad, dirigidos por el hermano Yahya Gómez, uno de los muchos conversos al Islam mexicanos y activistas en la ciudad de San Cristóbal de las Casas. La mayoría de los hogares eran simples estructuras con paredes de madera y techos de chapa, hechos para albergar a sólo unas pocas personas. Sin embargo, es común ver a familias con 15 parientes o más viviendo juntos en un mismo espacio. Los hombres de la comunidad sólo pueden conseguir trabajo como obreros, si son capaces de encontrar empleo.

    “Está en muy mal estado. Hay algunas familias que viven en una misma casa. Es más como un refugio temporal; Yo ni puedo decir que es una casa. Necesita una renovación… Creo que necesitan una nueva casa en su lugar “, dijo el Director del Programa Internacional HHRD, Irfan Khurshid, mientras observaba las pésimas condiciones de vida.

    Por tan sólo $ 27.000 por cada casa el Proyecto de Construcción y Renovación de Hogares de HHRD puede permitir que las viviendas actuales en San Cristóbal de las Casas sean remodeladas o completamente reconstruidas para proporcionar un lugar más espacioso y seguro para que las familias crezcan. Esto incluye los costos de toda la tubería necesaria, electricidad y construcción. Algunas casas serán incluso totalmente reconstruidas en vecindarios más seguros cerca de la mezquita local.

    Para contribuir aún más a las familias musulmanas en Chiapas, HHRD está implementando una iniciativa de Micro Finanzas que proporcionará préstamos para pequeñas empresas sin intereses a los individuos con la ambición de tener su propio negocio y ser autosuficientes. Con pequeñas donaciones que van desde $ 1.500 a $ 4.000, los participantes en el programa pueden aprender un oficio y comenzar a operar sus propios negocios en las áreas de carpintería, costura, panadería, y mecánica automotriz para ayudar a aliviarlos y a sus familias de la pobreza.

    “Este proyecto de financiamiento microempresas es tan sorprendente, ya que toma una simple donación, alguien puede dar $ 1.000 o $ 2.000 para ayudar a un musulmán poner en marcha una empresa” dijo Boonaa Mohammed, un voluntario que viajó recientemente con HHRD a Chiapas. “Va a tomar ese dinero y les permite comprar lo que sea necesario, las herramientas necesarias para el oficio específico. Se les dará lo mínimo. Y luego, una vez que hayan logrado tener éxito en su oficio y tienen ese dinero, dan de nuevo a la caridad, que luego da de vuelta a otro musulmán que quiere, una vez más, demostrar su valía a través de un comercio. “

    HHRD también está en el proceso de establecer un Centro de Entrenamiento Vocacional en San Cristóbal de las Casas para ayudar a los desempleados a obtener la educación y la capacitación necesaria para obtener fuentes de ingresos estables y licitos.

    “En este centro les podemos enseñar diferentes habilidades y ellos pueden aprender un oficio para que puedan iniciar su propio negocio o encontrar diferentes puestos de trabajo”, dijo Khurshid. “Esto les ayudará económicamente y les ayudará a educar a sus hijos, porque muchos de los niños de estas familias de bajos ingresos y desempleados no han tenido acceso a una buena educación.”

    Además de estos grandes proyectos de desarrollo a gran escala, HHRD también está en el proceso de iniciar un programa de donaciones en especie para proveer las necesidades inmediatas a las familias en San Cristóbal de las Casas, Rosarito, y la Ciudad de México, así como un Programa de Apoyo a la Educación donde los donantes pueden apadrinar a un niño por sólo $ 1 al día para ayudar a proporcionarles el material escolar que necesiten.

    “Muchas veces, en Norteamérica, cuando miramos a conversos, hay tantas dificultades que tienen para integrarse en nuestras comunidades musulmanas”, dijo Mohammed. “Ahora imagina una comunidad de conversos que tratan de integrarse en una sociedad no musulmana que no tiene una base sólida del Islam para apoyarlos. Es imperativo que ofrezcamos nuestro apoyo en todo lo que podamos sabiendo que quien da por la causa de Alá, glorificado y alabado sea, su caridad no se desperdiciará”.

    Para involucrarse en los programas de HHRD en México, visite su página www.hhrd.org, contacte info@hhrd.org, o llame 1-888-808-HELP (4357).

  • Duas from the Quran

    Duas from the Quran

    Click here for Duas from the Quran

  • 100 Commandments and Doctrines from the Quran

    100 Commandments and Doctrines from the Quran

    1. Do not be rude in speech (3:159)
    2. Restrain anger (3:134)
    3. Be good to others (4:36)
    4. Do not be arrogant (7:13)
    5. Forgive others for their mistakes (7:199)
    6. Speak to people mildly (20:44)
    7. Be moderate in your bearing and the volume of your speech (31:19)
    8. Do not ridicule others (49:11)
    9. Be dutiful to parents (17:23)
    10. Do not say a word of disrespect to parents (17:23)
    11. Do not enter parents’ private room without asking permission (24:58)
    12. Commit to writing any transaction involving the taking or giving of loans (2:282)
    13. Do not follow anyone blindly (2:170)
    14. Grant more time to repay if the debtor is in hard times (2:280)
    15. Don’t be involved with usury or interest (2:275)
    16. Do not engage in bribery (2:188)
    17. Do not break any promise (2:177)
    18. Keep and fulfil all trusts (2:283)
    19. Do not mix the truth with falsehood (2:42)
    20. Judge with justice between people (4:58)
    21. Stand out firmly for justice (4:135)
    22. Wealth of the dead should be distributed among his family members (4:7)
    23. Women have the right of inheritance (4:7)
    24. Do not take for yourself the property of orphans (4:10)
    25. Protect orphans (2:220)
    26. Do not consume one another’s wealth unjustly (4:29)
    27. Facilitate peace between those in conflict (49:9)
    28. Avoid being suspicious (49:12)
    29. Spend wealth in charity (57:7)
    30. Encourage feeding of the poor (107:3)
    31. Seek out the needy and help them (2:273)
    32. Do not spend money extravagantly (17:29)
    33. Do not invalidate charity by bragging about your generosity (2:264)
    34. Honor guests (51:26)
    35. Enjoin virtue to others only after practicing it yourself (2:44)
    36. Do not engage in or spread corruption (2:60)
    37. Do not prevent people from going to houses of worship (2:114)
    38. Never engage in fighting as an aggressor but only in defense (2:190)
    39. Do not engage in compulsion regarding religion (2:256)
    40. Believe in all prophets (2:285)
    41. Do not have sexual intercourse during the menstrual period (2:222)
    42. Do not commit adultery (17:32)
    43. Choose leaders based on their merit (2:247)
    44. God does not burden a person beyond his capacity; nor should we (2:286)
    45. Do not become divided (3:103)
    46. Think deeply about the wonders of nature and the creation of this universe (3:191)
    47. Men and women have equal rewards for their deeds (3:195)
    48. Do not marry those related to you by blood (4:23)
    49. The man is the protector and supporter of the family (4:34)
    50. Do not be miserly (4:37)
    51. Do not envy others (4:54)
    52. Do not support or be an advocate for those who betray their trusts (4:105)
    53. Support one another in virtue and piety, not in sin or enmity (5:2)
    54. Be just and do not let hatred swerve you from justice (5:8)
    55. Do not consume dead animals, the blood of animals, or pork (5:3)
    56. Avoid intoxicants and alcohol (5:90)
    57. Do not gamble (5:90)
    58. Do not insult other people’s deities (6:108)
    59. Be honest; don’t cheat in any of your dealings (6:152)
    60. Eat and drink but be not excessive (7:31)
    61. Wear good clothing during prayer times (7:31)
    62. Protect and help those who seek protection (9:6)
    63. Strive for purity (9:108)
    64. Never give up hope of Allah’s Mercy (12:87)
    65. Know that Allah forgives a wrong done out of ignorance if the person repents and corrects himself (16:119)
    66. Inviting others to the way of God should be done with wisdom and graciousness (16:125)
    67. No one can bear another person’s sins (17:15)
    68. Do not kill your children for fear of poverty (17:31)
    69. Avoid vain talk (23:3)
    70. Respect other people’s privacy, especially in their own homes (24:27)
    71. Know that God provides security and peace to those who worship Him and act virtuously (24:55)
    72. Be modest and humble (25:63)
    73. Strive for reward in the Hereafter but do not neglect your affairs in this world (28:77)
    74. Invoke not any other deity along with God (28:88)
    75. Do not engage in homosexuality (29:29)
    76. Enjoin the right and forbid the wrong (31:17)
    77. Women should not display or flaunt their beauty and charms (33:33)
    78. God forgives all sins when the sinner repents and turns to Him (39:53)
    79. Repel evil by something that is better (41:34)
    80. Decide affairs by consultation (42:38)
    81. Know that there should be no monasticism in religion (57:27)
    82. Those who have knowledge will be given a higher rank by God (58:11)
    83. Treat non-Muslims in a kind and fair manner (60:8)
    84. Stay away from greed and stinginess (64:16)
    85. Do not ignore or push away the needy (93:10)
    86. Pardon and forgive the mistakes of others (3:135)
    87. Establish prayer and give in charity (31:4)
    88. Know that the bounty of God is better than anything man can amass or hoard (10:58)
    89. God puts love and affection between the hearts of those who believe in Him (8:63)
    90. Those who purify their souls succeed, and those who corrupt their souls fail (91:10)
    91. Those who believe in God find satisfaction in remembering Him (13:28)
    92. Those who believe and do good are given joy and peace of mind (13:29)
    93. Enjoin patience and compassion (90:17)
    94. Know that God gave humans hearing, sight, intelligence, and affections so that they might be grateful (16:78)
    95. Compete with one another in doing good (21:90)
    96. Know that God created the universe with meaning and purpose (3:191)
    97. Guard your modesty (23:5)
    98. Know that being just is next to piety (5:8)
    99. Fight when necessary to defend yourselves but do not aggress (2:190)

    100. Know that it is only righteousness that makes a person noble (49:13)

  • Quran as a Psychological Healing

    Quran as a Psychological Healing

    As he gathered his thoughts, he wondered if he could ever recover from his sense of loss. The death of a close friend so unexpectedly had left him feeling so devastated that he could not muster up the strength to stand up straight. This was his friend who had been there for him, caring and supportive, through graduation, through the death of his father, through his marriage and the birth of his beloved child. And now this wonderful friend had left this world. How could he get through all of the pain and become whole again? He somehow rose to his feet and began walking down the hallway to his study. Books were something he turned to when he needed some kind of inspiration or solace. This was one of those times. He searched the shelves until his eyes fell on the Holy Quran, a copy his friend had given him when his father had passed. It served as a comfort then and must serve as one now. He picked it up and sank into his armchair, allowing the tears to flow even before he opened to the first chapter, “The Opening.” He trusted that the Quran would open his heart, sooth his emotions, and bring a light unto his mind. He would sit and read and reflect, soaking in all the wisdom the Lord from on high had to offer that would heal his broken heart.

    When an individual is undergoing a harsh trial, one suggestion psychologists give to him/her is to focus on gratitude. This does not mean dismissing or denying the feelings of sadness, anger, etc., but to experience gratitude as shelter in a violent storm.

    As humans, we will all endure difficulties in life for this is the nature of the life of this world. Allah (SWT) has created us to test us, and some of those tests that we encounter may be extremely painful. There are many resources for us to turn to in these times of sadness, loss, hardship, and struggle such as family members, friends, imams, therapists, support groups, etc. But one essential resource is the Holy Quran itself. Allah (SWT) says about the Quran, “And We send down of the Quran that which is a healing and a mercy to those who believe…” (Surah Al-Israa, 17:82). He (SWT) describes the Quran as a healing, something that soothes hearts and souls. We must believe in its ability to heal us when we are going through trials, particularly the psychological anguish that comes along with these tribulations. The sadness, anger, guilt, regret, and other negative emotions that arise within us can be soothed by the recitation of, and reflection on, the words of Allah (SWT).

    When an individual is undergoing a harsh trial, one suggestion psychologists give to him/her is to focus on gratitude. This does not mean dismissing or denying the feelings of sadness, anger, etc., but to experience gratitude as shelter in a violent storm. The storm is still there and the wind is howling, but gratitude provides a safe haven, a place to momentarily rest and breathe deeply and endure with patience. The Quran contains numerous passages on gratitude as Allah (SWT) reminds the believers of what they have been given from Him: “And whatever of blessings and good things you have, it is from Allah” (Surah al-Nahl, 16:53). This verse, among many, reminds us of how blessed we are even in the darkest of times. It is a reminder of the One who has given us all that we have, a reminder to thank Him and turn to Him for solace.

    Another characteristic we learn from the Quran that can help heal hurting hearts is sabr, which is patience and perseverance. When one is going through a trial, the practice of sabr ensures that the one who is suffering is able to endure the trial and remain firm throughout. Sabr is a beautiful quality that Allah (SWT) describes in the Quran as a feature of the people who earn Jannah. If one struggles through a hardship and endures patiently, he/she will be rewarded greatly. Even knowing this fact brings comfort to the heart in harsh times. The promise of Allah (SWT) is true, and trusting in, and depending on that promise is often the strength that pushes a person forward despite being in distress. The Quran says, “Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits [of your toil], but give good news to those with sabr who, when afflicted with calamity, say, ‘Truly, to Allah we belong and truly, to Him we shall return.’ Those are the ones upon whom are blessings from their Lord, and mercy. And it is they who are the guided ones” (Surah al-Baqarah, 2:157). This promise of the blessings and mercy of Allah (SWT) is a beautiful one that can be remembered in challenging times for support and consolation. The Messenger of Allah (pbuh) said, “Strange is the affair of the believer; verily, all his affairs are good for him. If something pleasing befalls him, he thanks [Allah] and it becomes better for him. And if something harmful befalls him, he is patient and it becomes better for him. And this is only for the believer.”

    Recitation and reflection on the words of Allah bring solace and healing. Gratitude is a safe haven because even in difficult times there are moments in which to focus on the many blessings to be grateful for. Sabr (patience and perseverance) is a virtue to practice at all times but especially when we are struggling with the tests of this life because the promise of Allah (SWT) is true: that the one who practices sabr in hard times surely deserves Paradise. The very thought of Paradise can be a solace for us in difficulty. We can close our eyes, imagine a place in Jannah that we are longing for, a place of complete ease and comfort and joy, and strive to earn that reward. Allah (SWT) tells us, “Now no person knows what delights of the eye await them [in the life to come] – as a reward for all that they did” (Surah as-Sajdah, 32:17). In harsh circumstances, if we remind ourselves of this beautiful place, it will provide a comfort to our hearts that will carry us through the pain towards a place of contentment.

  • Quran: The Divine Guidance

    Quran: The Divine Guidance

    “We have sent our messengers with clear evidences and sent down with them the Scripture and a balance that the people may maintain [their affairs] in justice” (Quran 57:25).

    “Surely, this Quran guides to that which is most just and upright” (Quran 17:9).

    The primary purpose of the Quran is to define the true set of beliefs with regard to the Creator and His creation, and to implement these beliefs in a system of laws that will benefit humanity in this life and the next.

    These are just two out of many verses in which the Quran describes itself. Those familiar with the subject matter of the Quran, no matter whether they recognize it as divine scripture, would agree that it is a book providing guidance for individuals, families, and society. It is a book that has profoundly influenced people around the world for centuries. The Quran continues to enlighten, and to change the lives of people from all walks of life. After simply reading a few passages of this magnificent book, a good number of people have embraced Islam. And the number of converts increases day by day. This is indeed one of the miraculous powers of the Quran.

    One analyst rightly says, “The primary purpose of the Quran is to define the true set of beliefs with regard to the Creator and His creation, and to implement these beliefs in a system of laws that will benefit humanity in this life and the next” (see “The Eternal Miracle of the Qur’an” by Yasir Qadhi in The Message International, May-June 2011, p.21). Interestingly, while there are people in the West who are obsessed with propagating a tag line that Islam oppresses women, those who convert to Islam in the West are overwhelmingly female. And these women are typically not unsophisticated individuals or social misfits; they are rather well-educated and accomplished. They have read the Quran, studied Islam, and made an informed decision. They were not deceived by those who spread fictions about the Quran. Instead they were moved to check it out for themselves. To quote Ustad Nouman Ali Khan, “This book has been attacked before and it will be attacked again. It is Allah’s word and no amount of criticism is going to take away from its glory” (see “Quran and Me,” in The Message International, May-June 2011, p.25).

    Any close and careful reading of the Quran reveals that this unique book presents a comprehensive system that balances human beings’ personal needs with the general good. It gives humanity a formula that speaks to moral and spiritual issues as well as practical, everyday affairs and aspirations. It has been said that there are three pillars upon which social justice in Islam is built: the absolute freedom of conscience; human equality as to worth, rights, and opportunities; and the reality of human and social interdependence. Each one of these pillars is necessary to the integrity and stability of social justice. Freedom of conscience, for example, allows the human being to choose voluntarily what he or she believes about God and the meaning and purpose of life. The one who chooses submission to God finds psychological and emotional liberation from thralldom to other people, material things, or any other earthly influence or relative power. That individual realizes it is Allah who creates man, provides him with sustenance, and holds him accountable in a final reckoning as to his belief and his deeds. Allah, the Almighty, says in the Quran: “Say: O people of the scripture [Jews and Christians], come to a word that is just between us and you, that we worship none but God, and we associate no partners with Him, and that none of us shall take others as lords besides God” (3:64).

    Interlocking with man’s freedom of conscience and right to choose his ultimate destiny is the principle of equality. Islam presents this principle to the world, that in spite of outward differences, all human beings are equal in human worth, in their basic civil, political, social, and economic rights, and in their claim to fair opportunity, without discrimination or politically imposed impediment. The Quran declares, “O people, We have created you from a male and a female, and formed you into nations and tribes that you might know one another. Indeed, the noblest of you in the sight of Allah is the most righteous of you. Surely Allah is wise and all-knowing” (49:13). This verse makes it clear that the diversity of nationalities, races, and cultures among human beings allows for greater discernment and understanding of the human condition. False notions of superiority set the stage for discrimination based on outward, superficial characteristics. This is nothing but folly, leading to injustice and conflict.

    The third pillar, human and social interdependence, is further commitment to mutual understanding and tolerance. Humanity is one family and each person is integral to the common good and social progress. This interdependence ties people together through empathy and affection; it also fosters positive, moral, and concrete action such as helping the needy and vulnerable.

    Social justice is one of the most important values and gifts of Islam, and Prophet Muhammad and his companions built a strong, stable society that reflected fraternity and fairness across the board. Those who want to understand firsthand, are invited to read the Quran, to experience for themselves the beauty and powerful appeal of Divine guidance and wisdom in its uncompromising call for social justice and peace.

  • Trusteeship and Transformation of Character

    Trusteeship and Transformation of Character

    Islamic faith has a strong hold on the lives of its followers. Whatever a believer does, he or she must first make sure that it is not contrary to the teachings of Islam. With acquired knowledge, a believer has to refrain from all those actions which are forbidden. This applies to matters that are universally recognized to be within the religious sphere, as well as to issues that many people would assume to be of no concern to religion. In fact, Islam is not merely a relationship between an individual and God; it is also a code of life that organizes human living in such a way as to make the pleasure of God the essential goal. The pleasure of God is achieved only by living one’s life by following God’s commands. The Quran consists of the true moral and socio-political code that has to be followed by believers to achieve their status as God’s trustees, which is a much higher status than achieved by those who live their lives to fulfill their personal needs and desires only. People who adopt obedience to divine guidance and lead a life of piety become worthy of God’s mercy and friendship. Inculcation of proper values predisposes individuals to being mature, fair-minded, and productive. Hence, they are beneficial to the society.

    All Righteous Activities Are Divine Worship

    Islam is the religion revealed by God, the Creator of the universe. It embodies the ideology and basic principles from which Islamic laws are derived. And human actions are to proceed from that ideology, principle, and law. Actions, whether by the individual, family, community, or state, are inseparable from faith and ideology. It is extremely important to understand that, according to Islam, there can be no split between faith and action, between ideology and law. One follows the other in the same way as cause produces effect. For this reason, action is firmly linked with faith in many verses of the Quran: “Verily man is at loss, except such as have faith, and do righteous deeds, and [join together] in the mutual teaching of truth, and of patience and constancy” (Quran 103:2-3). “But give glad tidings to those who believe and work righteousness, that their portion is gardens, beneath which rivers flow. …” (Quran 2:25). “Whoever works righteousness, man or woman, and has faith, verily, to him will We give a new life, a life that is good and pure [in this world] and We will bestow on such their reward [in the Hereafter] according to the best of their actions” (Quran 16:97).

    Instead of complaining about corruption and evil in other people and society, we strive with calmness, pure intention, and utmost determination to bring about transformation — of ourselves, those in our close circles, and in the larger community.

    Faith, if sincere, produces right conduct. When these two confirm each other, God’s grace transforms the life in this world. Instead of being troubled and unsatisfied, we have peace and contentment. Instead of complaining about corruption and evil in other people and society, we strive with calmness, pure intention, and utmost determination to bring about transformation — of ourselves, those in our close circles, and in the larger community. The dynamic and constructive outcomes found in living this way are visible in this life itself, but for those who actively engage in bringing about this betterment, the reward is in the hereafter, and will be beyond human expectation and comprehension. The Prophet (pbuh) said, “Allah said: ‘I have prepared for My righteous servants what no eye has seen and no ear has heard, nor has it occurred to the human heart.’” This mirrors what the Quran says, “And no soul knows what joy for them [the inhabitants of Paradise] has been kept hidden” (Quran 32:17).

    Transforming One’s Character and Conduct

    Islam very strongly advocates for the welfare of all the people of this world and encourages those activities that are beneficial to individuals and society. A true believer is tolerant and inclusive in his or her thinking, honest, trustworthy, and just—qualities that free human interactions from discrimination, fraud and deception, exploitation and corruption. Islamic values are intrinsic to the fitrah, the primal, innocent nature every human is born with. This is the original pure and unimpaired condition of human nature. Many individuals throughout history have not known Islam but yet followed the divinely bestowed values that produce results that are beneficial to society. This is surrender to God without knowing the formal religion as revealed to and disseminated by Muhammad (pbuh).

    Corrupt people can only spread disorder and misery in society. If they occupy positions of power in government, they act in self-serving and, too often, unjust and exploitative ways.

    Of course, knowing and believing in God’s final message to humanity, and acting with sincere intention to embody its principles, takes a person to a sublime realm. There all individual activities that are good and moral are acts of worshipping God. God informs us in Surah Al-Ahzab: “O you who believe! Fear Allah, and say a word directed to the right: That He may make your conduct whole and sound and forgive you your sins: he that obeys Allah and His Messenger has already attained the highest achievement” (Quran 33:70-71).

    The Divine Gift: Free Will, Innate Wisdom, and Guidance

    The core principles of Islam are not different from that preached by all the other prophets, some of whom God entrusted with messages through revelation. Starting with Adam and including Nuh (Noah), Ibrahim (Abraham), Ismail (Ishmael), Ishaq (Isaac), Yaqub (Jacob), Musa (Moses), Dawud (David), Zakaria (Zachariah), Yaya (John), and Isa (Jesus), the line of prophethood reached its culmination with Muhammad, the last of God’s messengers. The essential precepts of faith preached by all these messengers is the same. These principles are universal and enduring and intended for all nations and all generations. In Surah Al-Shura, God tells us: “The same religion has He established for you as that which He enjoined on Noah – that which We have sent by inspiration to you — and that which We enjoined on Abraham, Moses, and Jesus: Namely, that you should remain steadfast in religion, and make no divisions therein” (Quran 42:13).

    A true believer is tolerant and inclusive in his or her thinking, honest, trustworthy, and just—qualities that free human interactions from discrimination, fraud and deception, exploitation and corruption.

    God created humankind, gave it free will, a portion of innate wisdom that flows from the unimpaired conscience, and through His messengers and prophets provided guidance. God has appointed each one of us, male or female, rich or poor, as His trustee on earth to serve Him through implementing His commands in managing our affairs so as to build a just society on earth. This is a trust requiring humans to use their faculties of thinking, reasoning, caring, and conscientious volition in all aspects of life. God tells us in Surah Al-Ahzab, “We did indeed offer the trust to the heavens and the earth and the mountains; but they refused to undertake it, being afraid thereof: but man undertook it…” (Quran 33:72).

    The Quran has been revealed for the guidance of all humanity. It contains the enlightenment and the instructions that facilitate our growth as human beings, aid our development of a good and sound character, and ennoble our behavior. These divine gifts – free will, wisdom arising from a healthy conscience, and the ultimate guidance – lay the foundation for establishing a prosperous and peaceful human society based on justice and mutual respect.

    Motivation and Knowledge to Succeed

    Life in this world is a trial so that people may demonstrate who is willing to live life to its best purpose and potential. This requires knowing one’s human duties and obligations to God, encompassing both material and spiritual aspects of life. God has provided the necessary guidance for the fulfillment of trusteeship on earth and our human worship of the Creator. This guidance has been given within the human gene in the form of conscience, and has been taught and implemented by all of God’s messengers. Conscience and prophetic example are validated and fortified by the teachings in the Quran. These teachings encompass the entire moral, economic, and socio-political areas of human activity that are required to develop and protect good character and a just and virtuous society.

    To help people to achieve this high standard of nobility and continual striving for excellence (ihsan), God has sent prophets and messengers as role models to various nations throughout the ages, to preach His message and to guide people to the way of life that ensures their happiness both in the life of this world and in the life Hereafter. Although individual and collective success or failure depends on efforts, divine guidance motivates and helps people to excel in life, in learning, in character, and in their capacity to establish a good society. God provides what is required for the success of humanity, and thus, He requires God-conscious and virtuous people to be His trustees on earth.

    The teachings related to refinement and transformation of human character are not like something externally pasted onto the rituals of worship. The essence of these religious and spiritual rituals cannot be separated from the individual during the movements and interactions of his or her daily life. The Islamic principles and teachings permeate the rituals, reach to the very core of human personality, infuse human affairs with meaning and purpose, save people from the thralldom of selfish or base desires, and serve as a profoundly reliable basis for all choices and decisions.

    Our Choice: Trusteeship or Spreading Corruption

    Corrupt people can only spread disorder and misery in society. If they occupy positions of power in government, they act in self-serving and, too often, unjust and exploitative ways. On the other hand, righteous people consider it their responsibility to institute fairness and accountability in the use of power and to enhance good governance. Those who reject the message of God and flout their arrogant ways, especially those in positions of power, risk bringing upon themselves the wrath of God. The Quran says: “[To them shall happen] the like of what happened to Pharaoh’s people and of those before them: they rejected the signs and messages of Allah, and Allah punished them for their sins. For Allah is powerful, and strict in punishment. This, because Allah will never change the blessings which He has bestowed on a people until they change what is in their souls: and verily Allah is He Who hears and knows all things” (Quran 8:52-53).

    There are two conflicting tendencies within the human soul. The first tendency represents a decent and pure human nature inclined towards righteousness, which feels happiness in doing good and hates wickedness and evil. It feels remorse and sorrow on committing sin. It considers that the success of its existence is in truth and justice. The second tendency is fomented by lascivious or immoral thoughts or emotions and satanic inclinations which turn it away from righteousness. This tendency, left unchecked, leads to mean, arrogant, and/or debased behavior. It is unnecessary to try and ascertain whether these desires or inclinations enter the self from outside or whether they are ingrained within the human condition. We do know for a fact that both these tendencies are found in people. One leads to virtue and the other to depravity, and they are in an ongoing struggle for dominance in the soul.

    Conscientious choice and the will to purify the self determine the final outcome of this inner struggle. In Surah Al-Shams, God says: “By the Soul, and the proportion and order given to it; and its enlightenment as to its wrong and its right — truly he succeeds that purifies it, and he fails that corrupts it” (Quran 91:7-10).

    Striving in the Divine Cause

    Describing his mission, the Messenger of Allah informed people that he was sent for the purpose of perfecting good morals. The transformation of people’s character is initiated by belief in God and is further facilitated through worship. Although Islamic ritual worship may vary in form and appearance, its aim and purpose is the same, which is to worship God and help people purify their hearts, build their characters, and refine their behaviors. Our prayers, fasting, charity, and Hajj (pilgrimage) are the steppingstones toward these objectives. On this path, each believer cultivates the qualities required for shouldering the trust and helping to establish just communities in which life is peaceful, secure, and prosperous.

    We are challenged to strive in the divine cause, and to do so with constancy and determination. Through this striving and devotion, we can overcome our defects and shortcomings. God tells us, “Those who strive hard for Us, We will most certainly guide them in Our ways, and Allah is most surely with the doers of good” (Quran 29:69). We are further reassured of His help: “As to those who receive Guidance, He increases the [light of] Guidance, and bestows on them piety and restraint… Know, therefore, that there is no god but Allah, and ask forgiveness for your faults, and for [that of] the men and women who believe: for Allah knows your activities and your resting places” (Quran 47:17 & 19).

  • Why Have We Normalized Islamophobia?

    Why Have We Normalized Islamophobia?

    The horrific attacks in Paris and San Bernardino have captured headlines and triggered responses from journalists, politicians, and religious leaders. Some Western heads of government have once again threatened a global war against terrorism, while some political commentators have even invoked World War III.

    A cottage industry of ideological, agenda-driven, anti-Muslim polemicists has sprung up, consisting of pundits, bloggers, authors, lobbyists, elected officials, and their resourceful and wealthy funders.

    In the United States, Republican presidential candidates and some thirty governors have called for a freeze on accepting refugees fleeing the civil war in Syria. Donald Trump, the leading Republican candidate for president of the United States, has pushed the envelope to its extreme, advocating a temporary freeze on all foreign Muslim immigration, as well as the monitoring or even the forced closure of American mosques. The result? Trump soared in the polls, as did fellow presidential candidate Ben Carson, who stated that “for a Muslim to become president of the United States…you have to reject the tenets of Islam.” In Europe, far-right political candidates continue to make political headway. The far-right Front National party of Marine Le Pen won nearly 30% of the vote in the recent French regional elections; although the party did not win any of the regions outright, the strong showing positions Le Pen as a future presidential candidate.

    Fear of Islam and Muslims in general—not just Muslim extremist and terrorist movements specifically—have become normalized in popular culture in both America and Europe. The anti-Islamic and anti-Muslim hate speech, bias, discrimination, and hate crimes—commonly referred to as Islamophobia—are on the rise. Islam Muslims and the vast majority of Muslims have been brush-stroked by and often equated with the kind of militant extremism and terrorism practiced by a mere fraction of Muslims, obscuring the fact that the vast majority of terrorist victims are themselves Muslim. This, in turn, has had a significant impact on the growth of Islamophobia as well as the domestic policies that have threatened Muslim civil liberties. But what are its causes?

    Is Islam the primary cause and catalyst for terrorism?

    Major polls have consistently reported that Islam is a significant component of religious and cultural identity in Muslim countries and communities globally, and thus an attractive tool for violent extremists as an instrument for legitimation and mobilization. However, the primary catalysts for extremism and terrorism are political grievances often intertwined with the use or misuse of religion. Osama Bin Laden and others like him appealed to long-standing political grievances among many in the Muslim world, the mainstream non-violent majority and extremists alike: Western influence, invasion, occupation; Western support for authoritarian regimes that claim to speak for all Muslims; uncritical bias and support for Israel from the American government in the Palestinian-Israeli conflict. Add to this the Iraqi and Syrian (Shiah-dominated) governments’ repression and killing of tens of thousands of civilians and other crimes.

    “Trump is ISIS’s greatest triumph: the perfect Manchurian Candidate who, instead of offering specific and realistic policies, preys on the fears of the public, doing ISIS’s job for them.”

    ISIS has shown a particular talent for coopting and exploiting all of these issues. Their execution videos, released when ISIS called itself the Islamic State of Iraq (October 2006–April 2013, Al-Furqan Media Foundation), underscored the importance of political grievances for legitimation of their actions and as a tool for recruitment.

    In addition to this, public displays of Islamophobia in the West, from political speeches and demonstrations to negative portrayals of Muslims in the media and hate crimes, are also effective tools for recruitment. Major studies have also found that Islamophobia increases significantly not only with incidents of domestic terrorism but also at election time, as seen in the 2008 and 2012 presidential and the 2010 Congressional elections. During those races, Newt Gingrich, Rick Santorum, Herman Cain and others sought to gain attention by making reckless statements about Muslims. In 2010 in particular, the public debate over the so-called “Ground Zero” mosque in New York became fodder for candidates looking for media coverage. Today, that trend continues with candidates such as Trump, Carson, Cruz, and others.

    Most Americans—who live in a country with a relatively small Muslim population—say they know little or nothing about Islam. Thus, it is not surprising that when terrorists commit their acts of violence in the name of Islam in Paris and San Bernardino, they are drawn to demagogues in America like Donald Trump and in Europe who bring Muslims and the Islamic faith to the forefront of the political debate.

    As Kareem Abdul-Jabbar recently wrote in the New York Times: “Trump is ISIS’s greatest triumph: the perfect Manchurian Candidate who, instead of offering specific and realistic policies, preys on the fears of the public, doing ISIS’s job for them.”

    To what extent has media contributed to the problem?

    Media Tenor, in its 2011 report “A New Era for Arab-Western Relations,” found that out of nearly 975,000 news stories from US and European media outlets, networks significantly reduced coverage on events in MENA to actions of Muslim militants. A comparison of media coverage in 2001 versus 2011 demonstrates the shocking disparity of coverage. In 2001, 2% of all news stories in Western media presented images of Muslim militants, while just over 0.5% presented stories of ordinary Muslims. In 2011, 25% of the stories presented militant image, while the images of ordinary Muslims remained stuck at 0.5%.

    The net result is an astonishing imbalance of coverage: an exponential increase in coverage of militants but no increase at all over the 10 year period in the coverage of ordinary Muslims—and that despite census figures confirming a rapidly growing Muslim population. The situation got worse, for example—between 2007 and 2013, 80% of all American news coverage about Muslims/Islam was negative.

    Over the past decade, there has been an explosion of social media websites targeting the Muslim community, with serious international and domestic consequences. A cottage industry of ideological, agenda-driven, anti-Muslim polemicists has sprung up, consisting of pundits, bloggers, authors, lobbyists, elected officials, and their resourceful and wealthy funders.

    An August 2011 Center Report, Fear, Inc., documented, based on IRS information, that $42.6 million flowed from seven foundations over ten years to support Islamophobic authors and websites. A CAIR Report in 2013, “Legislating Fear: Islamophobia and its Impact in the United States,” reported that the inner core of the US-based Islamophobia network enjoyed access to at least $119,662,719 in total revenue between 2008 and 2011.

    Totally lost or obscured in the fear and fog of war are the facts on the ground regarding American Muslims. Data from major polls (Gallup, Pew and others) and studies have reported that the vast majority of Muslims in America, for example, are educationally, economically, socially, and religiously an integral part of our American mosaic: members of Congress, the military, corporate, education and religious leaders, physicians, lawyers, engineers, scientists and small business owners. American Muslims were among the victims and first-responders on 9/11. In contrast, Muslim terrorists are a fraction of a fraction of 1%. No wonder that the US Attorney General, Senior Pentagon and Department of Homeland Security, as well as leaders in the Democratic and Republican parties, have rejected Donald Trump’s outrageous and inflammatory rhetoric and its threat to American principles and values and to the civil liberties of American Muslims.

    House Speaker Paul D. Ryan (R-Wis.) offered the simplest and most direct rebuttal Tuesday, the day after Trump called for a ban on Muslims entering the United States: “Freedom of religion’s a fundamental constitutional principle,” Ryan said.

    “It’s a founding principle of this country….This is not conservatism. What was proposed yesterday is not what this party stands for, and more importantly, it’s not what this country stands for. Not only are there many Muslims serving in our armed forces dying for this country, there are Muslims serving right here in the House, working every day to uphold and to defend the Constitution…. Some of our best and biggest allies in this struggle and fight against radical Islamic terror are Muslims—the vast, vast, vast majority of whom are peaceful, who believe in pluralism, freedom, democracy, individual rights. I told our members this morning to always strive to live up to our highest ideals, those principles in the Constitution on which we swear every two years that we will defend.”

    As President Barack Obama recently observed: “[I]t is the responsibility of all Americans—of every faith—to reject discrimination. It is our job to reject religious tests on who we admit into this country. It is our responsibility to reject proposals that Muslim Americans should somehow be treated differently. Because when we travel down that road, we lose…We were founded upon a belief in human dignity—that no matter who you are, or where you come from, or what you look like, or what religion you practice, you are equal in the eyes of God and equal in the eyes of the law.”

    A lot of things went wrong this past year, but there may be a silver lining. As Islamophobia intensified and gained more media attention, many Americans and the international community took notice. Google searches of the term “Islamophobia” spiked dramatically after Paris and San Bernardino. Prominent journalists, government and religious leaders, politicians, scholars, and members of the general public started calling out Islamophobia with more force, and leaders on both the right and left stood in solidarity with Muslims. Dozens of interfaith efforts also popped up around the country. So, despite the fact that Islamophobia was at its worst in 2015, there are reasons to hope that we are turning a corner.

  • Transcending Dysfunctional and Damaging Thoughts

    Transcending Dysfunctional and Damaging Thoughts

    Consider the amazing hadeeth, “Part and parcel of right and good worship of a person is his good thought” (Al Jame’a Al Sagheer). And the Prophet (pbuh) has also said, “Had they had good thoughts, indeed they would have had good actions.” These two hadeeth demonstrate the foundational importance of good thoughts.

    We become experts at finding the evidence in our experience to support our self-limiting beliefs and ignoring anything to the contrary. And then our negative self-talk seals the deal with things like, “That always happens to me.” “See, I’m no good at that sort of thing. I knew that was going to happen.”

    Isn’t it therefore imperative to become aware of our inner thoughts, the dialogue that courses though our minds all day long? Is it possible that we have negative thoughts that we are only marginally conscious of, that keep us imprisoned in a troubled or weakened self-concept, with habits of behavior that only bring us misery? Negative thoughts are often expressed as self-limiting beliefs that keep us from deeper discovery of who we are and how to embark on paths of growth in maturity and spiritual upliftment in our daily lives.

    To understand how an individual can allow dysfunctional and damaging thoughts to keep him shackled and resigned, consider elephants. These incredibly strong animals can be controlled and used for manual labor if they are conditioned while still young. The elephant’s leg is tied to a stake in the ground with a thick rope so that it can move only a few feet. At first the young elephant will attempt to pull free from the stake and rope, but over time, after numerous attempts, he gives up and accepts his captivity. Even when full-grown, with more than enough strength to break free from the stake and rope, the elephant is conditioned to believe that he cannot escape. The elephant could walk away at any time, but his conditioning, like our self-limiting thoughts, keeps him captive for the rest of his life.

    Human Beings Internalize Self-limiting Beliefs While They Are Young and Vulnerable

    Self-limiting beliefs are often established early in life. Imagine a child in 3rd grade who is a slow learner. It appears to him that he doesn’t learn things as easily as the other children. He repeats countless times to himself, “I am stupid.” And he might reach adulthood actually believing he is stupid, even though that might be far from the reality. Intellectual capacity and individual modes of learning are two different things. But he couldn’t know that as a child. So unless a parent or teacher or counselor intervened, he would internalize that self-concept of being stupid. The sad thing about self-limiting beliefs is that it is like wearing blinders — the pair of leather flaps attached to a horse’s bridle to cut off his side vision. We tend to focus on the things in front of us that conform to and reinforce our self-concept.

    Neuropsychology explains the human tendency to find all the evidence he needs in the world and in his experience to support and perpetuate his self-concept, even if much of that is founded on notions that disparage and limit the self. The Reticular Activating System (RAS) is a cluster of brain cells that serves an alerting or arousal function. The RAS filters the enormous number of bits of data streaming in through the senses each second. Based upon our priorities, including beliefs about the self and its potential or its limitations, the RAS filters out the seemingly irrelevant data and alerts us to that data which is relevant to our worldview and personal perspectives. The data will be consistent with our priorities, even if that includes negative beliefs like:

    • “I can’t change, I am who I am.”
    • “Allah SWT will never forgive my sins, they are unforgivable.”
    • “There is never enough time to do what I want. I have no control over my time.”
    • “If I fail, I’ll be embarrassed to try again.”
    • “If I haven’t been successful yet, I never will be.”
    • “I’ll never learn to focus and concentrate in my prayer.”
    • “I need other people’s approval to feel good about myself.”
    • “If I speak my mind, I will be rejected.”
    • “I always have to struggle, while others have it easier than me.”

    We become experts at finding the evidence in our experience to support our self-limiting beliefs and ignoring anything to the contrary. And then our negative self-talk seals the deal with things like, “That always happens to me.” “See, I’m no good at that sort of thing. I knew that was going to happen.” The RAS and our limiting self-talk form a seeming comfort zone. But it is an illusion. The reality is we are flailing about, without taking charge of our lives, like being adrift at sea, tossed around by powerful waves. For some people the idea of taking an inventory of their thoughts in order to discover negative or disempowering ideations or self-limiting beliefs is just too much of a struggle. Or that the struggle will never bring about a positive outcome. But we now know that this too is just self-limiting belief. Re-framing that perspective on struggle with an empowering frame of reference can be a springboard to transformation of self.

    Struggle Out of the Cocoon Brings Freedom

    A powerful reference about struggle is found in the following parable. A man found a cocoon, the silky enclosure spun by the larvae of many insects, to serve as a covering while they are in the pupal stage. This was the cocoon of a butterfly and the man decided to watch and witness the gradual emergence of the beautiful insect. One day he noticed a small opening had appeared. The man watched for several hours as the butterfly struggled to push itself through the small hole. When it seemed that the butterfly no longer was making any progress, the man decided to help it by carefully making a slit in the cocoon with a scissors. The butterfly emerged easily, but its body was swollen and its wings small and unextended. The man watched, waiting for the body to contract and the wings to expand and strengthen. It never happened! This butterfly would never fly. It spent the rest of its life crawling around with a swollen body and shriveled wings.

    What the man did not realize is that the butterfly’s struggle to emerge out of the tightly-fitting cocoon, through the small opening, was necessary to force fluid from the body into the wings, to achieve the proper proportions with a sleek body and strong expanded wings able to support flight. And that struggle unfolds in a proper order, in a methodical and brilliantly designed sequence of things.

    It is the struggle out of the cocoon that brings about the freedom to fly!

    Our self-imposed limitations are like the cocoon. The Reticular Activating System and negative defeatist self-talk filter out any evidence contrary to one’s self-imposed limitations. We can freely accept the challenge of a struggle to emerge from the cocoon, using that struggle to purify ourselves from all unwholesome or distorted thinking, from attitudes and notions about life, our own selves, and other people that sap our vitality and end up serving destructive habits of behavior. Or we can maintain the cocoon as a self-imposed prison, to insulate ourselves from the reality of our human challenge. If we stay in the cocoon, we think that this is a protected state but it is instead like being squeezed by a vise, leading to nothing but spiritual ruin. If we try to sneak out of the cocoon without the properly ordered and proportioned struggle, it is likewise nothing but spiritual ruin — like the butterfly with swollen body and shriveled wings.

    Examples of short-cutting abound in everyday life. Putting on a wise and good-mannered appearance when in public while behaving in a madly intolerant and controlling way at home is trying to sneak out of the cocoon. Speaking to other people in beautiful language of hope and inspiration while habitually ruminating about one’s own fears and doubts is sidestepping the struggle. Comforting oneself that it’s God’s will that one failed the course when the reality is that study got pushed aside time and again for gaming — that’s skipping out on the struggle. There is order and proportion in a genuine struggle for mastery of self. Expecting responsible and good-mannered behavior from family members is good; indulging in a power trip of bullying and intimidation creates psychological and emotional confusion and disturbance. Wanting to uplift other people is good; not practicing what one recommends to other people disorders one’s personal reality with the falseness of pretense. Relaxation and recreation are perfect counterbalance to hard work; putting them ahead of obligation and commitment disproportions one’s activities.

    Everything must be according to the proper order and proportion in order for us to attain to true health, happiness, and success. “By the soul, and the proportion and order given to it; and its inspiration as to its wrong and its right – truly he succeeds who purifies it, and he fails who corrupts it” (Qur’an 91:7-10).

    Practical Steps to Discipline the Inner Chatter

    In order to discover any self-limiting beliefs, or dysfunctional and damaging thoughts that cycle through our minds, we can practice a simple yet powerful technique. It brings us greater awareness of our thoughts and provides tools to bring refinement and discipline to the inner chatter.

    Step one: become aware of your inner dialogue. For one week, catch yourself 3 or 4 times a day in the midst of this chatter. Observe it neutrally and without judging yourself. See if it is supportive of a positive outlook, of your faith, your goals, and your mental and emotional health; see if it supports your efforts to fulfill your greatest potential. Or is it negative and undermining of that?

    Step two: practice negative-thought stopping. The second week, every time you become aware of negative thoughts which are undermining your determination, STOP that thought with a superior, stronger, healing thought. One can choose anything – an adage, an affirmation, whatever works for you. You can also choose from countless profoundly inspiring and supportive Quranic verses. For example, you can learn in Arabic and /or English “…to Allah we belong and to Him is our return.” This of course comes from the beautiful verses, “O you who believe! Seek help with patient perseverance and prayer. For Allah is with those who patiently persevere……. and give glad tidings to those who patiently persevere – who say when afflicted with calamity ‘to Allah we belong and to Him is our return.’ They are those on whom are blessings from their Lord and mercy. And they are the ones that receive guidance” (2:153-157).

    If those who are faced with calamity are being prompted to say “to Allah we belong and to Him is our return,” and are assured that they will then receive blessings and mercy and guidance from Allah SWT, then certainly the power of these words, the meaning and hope and comfort, is sufficient to stop a negative and undermining thought. One can also choose from many other verses, such as: “Allah places no burden on any soul greater than he can bear” (2:286); “With every difficulty there is relief” (94:5-6); “Not a leaf falls without His knowledge and permission” (6:59).

    This is a powerful tool to stop negative inner dialogue so that those counter-productive thoughts do not develop and grow and control us. There was a woman who sought counseling because she engaged in thoughts of disaster whenever her child got sick, or her husband was late in coming from work, or their finances were tight. She learned this technique of thought stopping, using Quranic verses, and within two months she had mastered the technique and no longer was a victim of her negative thoughts. You cannot imagine the positive energy that was released that she could use in productive ways, once she was master rather than slave to her thoughts. Reflect on the profound reality that inner thoughts can become impulses or desires; and impulses can become actions; and actions can become habits.

    Step three: increase your fluency in positive inner thoughts by keeping a journal. When you become aware of a pattern of habitual negative chatter or framing, take 5-10 minutes to compose a positive dialogue to replace the negative one and write them both in a journal. This is an amazing process when we begin to pull from our minds and hearts the power to articulate a frame of reference for any situation which increases our eman, supports our efforts to achieve a goal, brings Allah SWT to remembrance, and helps us to implement the wisdom of the Islamic teachings. Remember, our inner dialogue can reinforce —

    • discipline or laziness
    • a positive outlook for pessimism
    • being genuine or putting on a pretense
    • patience or impatience
    • tolerance or meanness and bigotry
    • self-restraint or angry outbursts and rage

    That list could go on endlessly and shows the power of thought as well as the potential to choose the mood and tenor of the moment at hand. Every time you make the effort to write down in a journal a positive replacement for a negative thought, you strengthen your capacity and your resolve to do that spontaneously whenever you encounter frustration, annoyance, hardship, etc. Keep in mind that it takes time to become skilled at catching ourselves when we entertain a counter-productive thought; and it takes practice to be able to spontaneously replace it with a thought/statement that serves our faith, character, and goals in a more productive way. Here are some examples:

    Intolerance — a mother who can’t stand her kids’ frequent arguing

    Negative inner dialogue: “Oh my God, we haven’t been awake even one hour and already they are fighting. This is going to be another miserable day. I just can’t stand it anymore. I actually feel at this moment that I hate my kids…astaghfiru Allah.”

    Positive replacement: “Oh my God, we haven’t been awake even one hour and already they are fighting. Okay, let me just remind myself that they are just being kids. This is great opportunity to practice patience and perseverance (sabr) and know that Allah loves me and rewards me for that. The way I choose to respond in this stressful situation is the very test for which I was put in this dunya.”

    Impatience — a man who is stuck in a traffic jam and late for a meeting with a prospective client

    Negative inner dialogue: “Move it, come on get going, what the heck is wrong with all you drivers. This is ridiculous, I’m going to miss the meeting. Oh my God, the boss will be furious with me and probably fire me for messing this up. I’m sure we’re going to lose this new client. Come on you morons, move it!”

    Positive replacement: “Oh no, traffic isn’t moving, what am I going to do. Wait a minute. Let me breathe deeply and put this in perspective. There’s nothing I can do, it’s out of my control. And everything is in the hands of Allah SWT. I’ll just do my best when I get to the meeting. And I’ll apologize for being late and then impress the client with how well prepared I am, insha’Allah.”

    Anger — a man whose son has not done his homework

    Negative inner dialogue: “I can’t believe he is so irresponsible. This makes me really mad. He’s just wasting my time with this nonsense, being sloppy and lazy. What’s wrong with him…? All that TV and playing video games have ruined him. I need to make him wake up…I’m gonna show him what a real father looks like!”

    Positive replacement: “I can’t believe he didn’t do his work. Wait a minute, let me practice ‘the pause’ and not get carried away. I remember when I was his age and how I would just goof off some times. Let me re-examine my approach with him and see if there is a better way that can motivate him and help him to be more consistent in taking care of his responsibilities. This is a good chance to practice sabr.”

    Remember — the practice of writing positive thoughts to replace negative ones strengthens our capacity and our resolve to do that spontaneously whenever we encounter frustration, annoyance, hardship, or any other difficulty in daily living. It is a coping skill that everyone who learns it, comes to love and value tremendously.

    Step four: Make a resolution to go through one hour or part of a day with no negative inner dialogue. This is not as easy as it sounds, but its rewards are endless. Engaging in positive inner thoughts becomes a virtuous habit, just as negative inner thoughts become a harmful habit. Shaykh Ibn Al-Qayyim makes this significance clear with an analogy. He says that Allah SWT has created the human mind like a millstone which does not stop grinding day or night. Those who habitually produce in their minds positive thoughts, are like those who put wholesome grains in their millstone, and thus produce good flour, to nourish themselves and others. But, he says, most people grind nothing but dirt and stones — meaning negative, harmful thoughts — all day long, day in and day out. When the Trumpet is blown signaling the Day of Judgment, it is time to bake our bread; and then every individual will know what he has been grinding in his millstone: wholesome, nourishing grain or dirt and stones!