Spiritual Discourses

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© 2014 Hanif D. Sherali. All rights reserved.

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Published by AuthorHouse 02/06/2014

ISBN: 978-1-4918-5180-7 (sc)

ISBN: 978-1-4918-5178-4 (hc)

ISBN: 978-1-4918-5179-1 (e)

Library of Congress Control Number: 2014900797

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Table of Contents

Preface

Recognizing and Revering the Almighty Lord

1.   Ascribe No Partners to Allah

2.   Love of Allah (SWT)

3.   Attributes of Allah

4.   Remembrance of Allah and Pondering on His Creation

Human Attributes, Ethics, and Morality

5.   Human Desires

6.   Seven Deadly Sins: An Islamic Perspective

7.   Duties and Honesty

8.   Gratitude

9.   Hypocrisy

10.   Humility and Simplicity

11.   Four Human Attributes

12.   Justice

13.   Moral Precepts: Doing Good and Avoiding Evil

Principles, Perceptions, and Guidelines of Life

14.   Principles of the Prophet (SAW)

15.   Regret and Cause and Effect

16.   Guiding Principles of Life

17.   Marriage: Guidance and Principles

18.   Being Mindful and Aware

19.   Time Management: An Islamic Perspective

20.   Perceptions and Reality

Power, Wisdom, and Spirituality of Islam

21.   Power of Islam—Treasures and Etiquettes of Supplications

22.   Stages of Spiritual Growth

23.   Fear, Hope, and Imaan

24.   Journey toward a Noble Companionship

25.   Wisdom of Islam

26.   The Emotion of Taqwa and the Spirit of Islam

27.   Insights into Acts of Goodness and Earning the Pleasure of Allah (SWT)

Enlightening Lessons from History

28.   Lessons from History in the Qur’an

29.   Striving, Submission, and Repentance:

30.   Light from the Khulafaa-e-Raashideen

31.   Lessons from the Prophet (SAW)’s Final Days

Science in Islam

32.   Medical Law and Science in Islam

33.   Genetics and Destiny

References

Glossary of Terms

Dedicated to my parents and to the memory of my son, Azeem

January, 2014

In the Name of Allah, the Beneficent, the Merciful

Preface

Call to the way of your Lord with wisdom and goodly exhortation, and argue with them in the best manner. Qur’an, Suratun-Nahr (16:125). The most rampant disease afflicting the world today is ignorance. Increasingly, people are resigned toward learning through mere sound-bites and they formulate firm opinions and perceptions through misunderstandings and misrepresentations, without due study and investigation. This disease has also infected many Muslims, especially the youth, who have lost the vision of the true essence of Islam and its values and spiritual enlightenment. The foregoing verse from the Qur’an underscores the basic theme of this book, which is one step toward the eradication of this disease.

This book is comprised of a compendium of motivational essays that are intended to stimulate the mind and stir the heart toward sensing the magnificence of Allah (SWT)*, Who is the Almighty Creator of the Heavens and the earth, as also to experience the beauty and wisdom of Islam, and to imbibe the principles and precepts of life taught by Prophet Muhammad (SAW)*. These essays were written over a period of 33 years, and are based on a series of Jumu’ah Khudbas (speeches preceding Friday prayers) that I have given at the Masjid in Blacksburg, home of Virginia Tech. When I joined the faculty at this university in 1979, we faced a situation similar to that of several towns and cities in the United States, and indeed, that faced by many places in the world where there are relatively small communities of Muslims with limited resources. That is, we had neither a formal place for prayer, nor an official Imaam*, and we would assemble wherever we could for prayers, and a group of faculty members and students would take turns in giving the Jumu’ah Khudbas. We began holding prayers at the Student Center of the university, then in a rented office space in downtown Blacksburg, and later purchased a residential house, and then finally, constructed and established a Masjid on North Main Street in this university town. Following my suggestion, we named this house of Allah (SWT) Masjid-al-Ihsan, motivated by the definition of Ihsan (which envelopes all forms of goodness) as given by Prophet Muhammad (SAW) when asked by the archangel Gibrael (AS)*, "Ihsan is to worship Allah (SWT) as though you are seeing Him; and while you see Him not, yet truly He sees you."

The book is partitioned into six groups of short essays that respectively deal with (a) recognizing and revering the Almighty Lord; (b) human attributes, ethics, and morality; (c) principles, perceptions, and guidelines of life; (d) power, wisdom, and spirituality of Islam; (e) enlightening lessons from history, and (f) science in Islam.

The foundation of these discourses is the Qur’an, the Sunnah* (practice and teachings) of Prophet Muhammad (SAW), and the examples of life set by his noble companions (RA)*. My theme in formulating these discourses is to emphasize Islamic values, philosophies, and spirituality, and to foster a love for Allah (SWT) and His Prophet Muhammad (SAW), as well as for Islam and Muslims and, indeed, for all of mankind. Each essay speaks to the heart while imparting Islamic concepts and values, and inducing a good feeling about being a Muslim (one who has submitted to his or her Creator). Hopefully, with the guidance of Allah (SWT), this might help elevate Imaan (faith), improve one’s attitude toward life, and shape reflections on what is reality versus mere perception. The ultimate goal is to instill Taqwa* (God-consciousness and piety) so that one feels the constant presence of Allah (SWT) in all walks of life, and is driven with the urge to perform acts of Ihsan—the highest level of goodness—in all activities, moment to moment.

The style of these discourses is also generally intended to educate both Muslims and non-Muslims on the spirit and values of Islam, and on recognizing humanity and human attributes within oneself, as well as to share Islamic ethics, morality, philosophies, and principles so as to promote the understanding of Islam and to illuminate the purpose and perception of life. Each essay is motivated by several particularly insightful verses from the Qur’an and Ahadith* (traditions and accounts of the Prophet (SAW)), which in themselves are enlightening to read and reflect upon. (The References section lists the sources that have been used, including transliterations of the Qur’an that have some insightful commentaries.) There exists a void in all human beings that only the Light of Allah (SWT) can fill. This book is intended to contribute toward this purpose, and will Insha’Allah* (God willing) serve to convey the spiritual and philosophical concepts of Islam and to motivate readers to explore and study this religion further, and thereby to positively shape their attitude and approach toward life in general.

My inspiring teacher behind this work was my father who constantly urged me to ponder and to draw upon my own understanding and insights from the Qur’an. Since early childhood, he emphasized spiritual values in addition to the rituals of Islam, and engaged me in stimulating discussions and debates that have, over the years, shaped my thinking and personality. This book is a fruit of his philosophical education. I am also very thankful to my dear family and friends for their comments and constant encouragement all through the process of compiling this book, as well as to the Islamic Society of the New River Valley, Blacksburg, Virginia, and the Kufa Center of Islamic Knowledge, Roanoke, Virginia, for their support and for the spiritual and educational environment they provided for the benefit of Muslims.

Hanif D. Sherali

January, 2014

___________________________

* See Glossary of Terms at the end of the book for abbreviations and definitions.

Recognizing and Revering the Almighty Lord

Chapter 1

Ascribe No Partners to Allah

"In the creation of the Heavens and the earth, and the alternation of night and day, and the ships that run in the sea with that which profits men, and the water that Allah sends down from the sky, and then gives life therewith to the earth after its death and spreads in it all kinds of animals, and the changing of the winds and the clouds made subservient between Heaven and earth, there are surely signs for a people who understand. Yet there are some men who take for themselves objects of worship besides Allah, whom they love as they should love Allah. And those who believe are stronger in their love for Allah." (Qur’an, Suratul-Baqarah (2:164-165))

Beyond the above verses, in Suratu-Yunus (10:31-34), Allah (SWT) implores us to search for the One who gives sustenance, who controls the sight and the hearing, who brings forth the living from the dead and the dead from the living, and who regulates the affair. And then He asks, Is there anyone among your associate-gods who produces the first creation, and then reproduces it? Say: Allah produces the first creation and then reproduces it. How then are you turned away?

There is an indescribable beauty in the purity of worshipping Allah (SWT) alone, ascribing no partners to Him, being submissive to no one but Him, and seeking favors only of Him. In such a state, a person attains a degree of security, peace of mind, and contentment that can only be achieved through a sense of having earned the pleasure of Allah (SWT), a feeling of reliance on no one lesser than the Almighty Creator of the Heavens and the earth, and the confidence that Allah (SWT) is sufficient for those who serve Him. This concept is summed concisely in Suratul-Ikhlas (112:2) with three simple but deep words, "Allah-hus-Samad" : Allah is the One on Whom all depend. Rasool Allah (SAW) explained "Samad" as the One to whom recourse is sought in every need. There are no other gods beside Him. He begets not, nor is He begotten. There are no perfect attributes, but His. All have need of Him; He has need for no one. Indeed, there are seventy thousand angels who circumambulate around His throne every moment, the Prophet (SAW) said, being replaced by another seventy thousand each time, never to repeat again.

However, despite all the messengers sent with guidance by Allah (SWT) through the ages, and despite the evident signs of His sovereignty that He has placed in nature all around us, there are men who ascribe partners to Him and even reject His very existence. Allah (SWT) says in Suratun-Nahl (16:4), He created man from a small life-germ, and lo, he is an open contender! This is, unfortunately, a shameful indictment of the human species. To avoid this fall from grace, we should beware of all forms of Shirk, the association of partners with Allah (SWT). Alhamdulillah, as Muslims, we recognize that there is no God but Allah (La Ila-ha Ill’Allah), but we should be wary of other forms of hidden Shirk, which can be quite subtle in character. For example, when a person acquires wealth by wrongful means because he fears that he will otherwise be deprived of sustenance, or when his wealth gives him a sense of pride and security and he flaunts his affluence, then he is associating wealth as a partner to Allah (SWT). Quite pertinent in this regard is the saying of Rasool Allah (SAW) that, There is a trial for every people, and the trial of my people is by wealth.

Likewise, when a person feels that he has no time to perform the duties he owes to Allah (SWT) or, to appease his conscience, he serves Him in haste, as for example, rushing through Salaat without due reverence and concentration, then he is associating time as a partner to Allah (SWT). In a Hadith-ul-Qudsi, the Prophet (SAW) said that, Allah says: O son of man! Be at leisure for My service. I will fill your breast with independence, and I will make up your poverty. And if you do it not, then I will fill your hand with business, and will not make up your poverty. We see people who are completely consumed by worldly business, declaring that they have not a moment to spare outside of their work. Yet, there are others who devoutly serve Allah (SWT) and are also able to accomplish much more in life, simply because Allah (SWT), out of His Grace, gifts them for their virtues with a high level of productivity in their time.

In a similar vein, when a person succumbs to superstitious acts, believing that his reliance on these will be a source of sustenance, or security, or some benefit, then again he is in effect associating a partner with Allah (SWT). Superstitions are indeed a dismally poor substitute for Allah (SWT), on Whom alone we should rely for all such favors. Prophet Muhammad (SAW) advised us, If you rely upon Allah as He ought to be relied upon, He will provide you as He provides the birds: they go out empty and hungry in the morning, and they come back full-bellied at eventide.

Perhaps, the worst form of Shirk is when a person associates himself as a partner unto Allah (SWT), by worshipping and fanning his own ego, and following his own lusts and desires. Allah (SWT) says in Suratul-Furqan (25:43), Have you seen him who takes his low desires for a god? Will you (Muhammad) be a guardian over him?

Another despicable act that should be consciously avoided is to call on Allah (SWT) in a time of dire need, and when the trial has passed, to turn away from Him and to associate partners with Him in distasteful ingratitude. As Allah (SWT) indicates in Suratun-Nahl (16: 53-54), When evil afflicts you, to Him do you cry for aid. Then when He removes the evil from you, lo! Some of you associate others with their Lord, so as to deny what We have given them. Then enjoy yourselves, for soon will you know! Allah (SWT) provides an analogy in Suratu-Yunus (10:22, 23) of an affliction or trial striking man with a sudden impact in the walk of life, whence he desperately seeks the assistance of Allah (SWT), but soon forgets the beneficence of his Lord once he is delivered from this difficulty. In this analogy, Allah (SWT) describes how He makes man travel by sea, where the occupants of the vessel are sailing in a pleasant breeze, rejoicing at it, when suddenly a violent wind overtakes them and the billows surge in on them from all sides. And then, the verse relates, They pray to Allah, being sincere to Him in obedience: ‘If You deliver us from this, we will certainly be of the grateful ones.’ But when He delivers them, lo! They are unjustly rebellious in the earth! And again in Suratu-Yunus (10:12), Allah (SWT) says, "When affliction touches a man, he calls on Us, whether lying on his side, or sitting, or standing. But when We remove his affliction from him, he passes on as though he had never called on Us on account of an affliction that touched him. Thus is what they do, made fair-seeming to the extravagant." A Muslim must always be constant in obedience, worship, service, and gratitude toward his Creator. In our environment, we observe, for example, that every hospital has a chapel—a place for prayer. But one is hard-pressed to find a place to pray in a mall, for example, where people are joyous and often unmindful of the gifts of Allah (SWT) that they are enjoying. This is contrary to the concept of Islam, which requires us to submit to Allah (SWT), and to Him alone, and to be close to Him and call on Him not just in times of distress and need, but also in times of tranquility and plenty. We are in constant need of Allah (SWT), knowingly or unknowingly, whereas He needs no support or attention, and there is no one else who can provide our needs in the life of this world, or who will stand by us in the Hereafter without His permission. In a Hadith-ul-Qudsi, it is related that Allah (SWT) says, I am the most independent of all partners in partnerships. Whoso performs a work associating therein with Me anyone else than Myself, I am clear of him: he is for the one for whom he works. In another hadith, the Prophet (SAW) said that on the day of resurrection, a crier will call all such people to demand their recompense from their associate gods, for Allah is independent of any partners.

As human beings, we live in a society where we constantly interact with, and are influenced by, people all around us. Herein lies a ubiquitous danger of associating partners with Allah (SWT) that we should be ever conscious of. This might take the form of following some influential person’s guidance in contradiction to that of Allah (SWT), or performing acts to impress people when such acts should be done solely for the sake of Allah (SWT). As the Prophet (SAW) explained, Jews and the Christians effectively take their Rabbis and their priests as gods besides Allah (SWT) because they adopt whatever these people tell them, and leave whatever they prohibit them, regardless of whether the source of this law is truly from Allah (SWT) or not. But more subtly, the Prophet (SAW) warned that, He who prays to make a show, associates a partner with Allah; and he who fasts to make a show, associates a partner with Allah; and he who gives alms to make a show, associates a partner with Allah. In another famous hadith, we know of how Allah (SWT) will call upon three types of men who spent their lives evidently in a state of piety: reciting the Qur’an for people, fighting in the way of Allah (SWT), and performing acts of charity. However, Allah (SWT) will point out to them that they did this all but to be seen of men and to be praised, and that they have achieved the worldly status they sought, and He will then cast them into Hellfire. Rasool Allah (SAW) asked once, "Should I tell you what I fear more for you than the Dajjal (anti-Christ)? It is the hidden Shirk; that a man should stand up for prayer, and then lengthen his prayer because he notices that another man is watching him. In another hadith, Prophet (SAW) said, Whoso causes others to hear of his virtues, Allah will disgrace him thereby. And whoso shows himself off, Allah will show him down thereby." He used to advise the fasting person to oil his face, so that people would not recognize from his looks that he is fasting. The Prophet (SAW) also said that one of the seven types of people who will have shade from Allah (SWT) on the Day of Judgment when there will be no shade but His alone, is the one who gave in charity with his right hand, while even his left hand was unaware of it (meaning, he gave in sincere secrecy).

It is worth reflecting introspectively how many times we perform acts, not out of our hearts or for the sake of goodness, but because we are afraid of how it might look to men and what others might say of it! We use the phrase, "for the pleasure of Allah" ever so lightly, but what do we understand of it that is reflected in our actions? Allah (SWT) says in Suratul-Insan (76: 8-9), explaining what this truly means, "And they give food, out of love for Him, to the poor and the orphan and the captive. We feed you for Allah’s pleasure only—we desire from you neither reward nor thanks." Unless a person has actually performed this type of service in a context devoid of reward or thanks, he will not fully understand the gravity of working for the true sake of Allah (SWT). How many times do we do things out of fear of men and not for the right reasons? The Prophet (SAW) said, Whoso is solicitous for the pleasure of Allah, even amidst the wrath of men, Allah will suffice him against the victuals of men. And whoso is solicitous for the pleasure of men, even amidst the wrath of Allah, then Allah will deliver him into the charge of men. We often blame the environment and the circumstances we are facing to account for our misdeeds, but we fail to examine how we got ourselves into this situation in the first place!

Prophet Muhammad (SAW) said that Gabriel (AS) once came to him and gave him glad tidings that anyone who dies without having worshipped anything besides Allah (SWT) would enter Paradise. The Prophet (SAW) then asked him, Even if he committed theft, and even if he committed illegal sexual intercourse? Gabriel (AS) replied, Yes, even if he committed theft, and even if he committed illegal sexual intercourse. On another occasion, Rasool Allah (SAW) asked his companion Muadh, "Do you know, oh Muadh! What is the right of Allah against His servants, and what is the right of the servants of Allah against Him? Verily, the right of Allah against His servants is that they serve Him, and not associate anything with Him. And the right of the servants of Allah against Him is that if they associate nothing with Him, then He punish them not." Simple as this might sound, there is great depth and implication and responsibility behind the condition of "not having worshipped anything besides Allah"! A useful and constructive exercise in this regard is to spend a normal work-day observing and evaluating our own thoughts, words, and actions with respect to how purely are these for the sake of Allah alone, and how devoid are these of having associated any partner with Allah (SWT), manifestly or even implied.

Prophet Muhammad (SAW) related that Allah (SWT) will ask the best among the people of Hellfire, that is, the one in the least of torment, whether if he were to possess all that was in the world, then would he redeem himself thereby? The man will reply, Yes, I would! Then Allah (SWT) will tell him, But I desired of you even an easier thing than this while you were yet in the loins of Adam, namely, that you associate no one with Me, and I will prevent you from Hellfire and I will enter you into paradise. But you did refuse! As Allah (SWT) says in Suratu-Bani Israel (17:22), Associate not any other god with Allah, lest you sit down despised, forsaken.

We pray for Allah (SWT)’s forgiveness, and for His guidance, and for understanding, so that our hearts might be purified of all forms of Shirk, evident or hidden, much as the Prophet (SAW) cleaned the inside of the Ka’aba of all the idols, saying, The truth has come and falsehood has vanished; Ameen.

Chapter 2

Love of Allah (SWT)

"And they give food, out of love for Him, to the poor and the orphan and the captive. We feed you for Allah’s pleasure only—we desire from you neither reward nor thanks." (Qur’an, Suratul-Insaan (76:8-9))

There are two types of love that people profess and embrace. There is one that we might call selfish love or the love of self-motivated desires. We often hear people expressing love, even love for their dear ones, with words such as, "I need you, or I can’t live without you, or, I want to be with you—it all revolves around themselves. Such people are consumed by a need for self-gratification of the love they feel, sometimes desiring to fulfill this need with blinding rationalizations to appease themselves, uncaring even if this burdens the person they profess to love. Their love is driven by a hidden element of self-motivations—by I." This can be so subtle that it can be manifested without realization even in the context of a parent’s love for a child. As such, a question for each parent to ponder is whether their love for their child is tainted with the self-gratification of receiving love and attention and care in return, or is this love pure, so that it would remain unshaken even if the child were not to live up to their expectations, or would not reflect back the same level of love in return.

In contrast, there is