Category Archives: Islam
Laylatul-Qadr (The Night of Power)
Bismillahir-Rahmaanir-Raheem
Assalatu Wa’assalamu ‘Alaika Ya Rasool Allah
Wa ‘alaa Aalika Wa as-haabika Ya Habeeb Allah
In the last part of the Holy Month of Ramadan, a night comes which is known as “Lailatul Qadrâ€. We are supposed to search this night in the last part of Ramadan by praying, reciting the Holy Quran and by remembering Allah (The Most Exalted). In this night we get a lot of benefits on our good deeds and all our prayers get fulfilled. The description of this night is present in the Holy Quran in Surah Al-Qadr, Surah No.97, Part 30.
The prayer in this night has more importance than the prayers of 1000 months. The Angel Gabriel and other angels come on earth with lots of blessing and mercy from Allah (The Most Exalted) and shake hands with those who are praying. Â
Surah Al-QadrÂ
Bismillahir-Rahmaanir-Rahiim
Innaa anzalnaahu fii Laylatil Qadr. Â
Wa maa adraaka maa Laylatul Qadr? Â
Laylatul-Qadri khayrum-min alfi Shahr. Â
Tanazzalul-malaa-ikatu war-Ruuhu fiihaa bi-idhni Rabbihim-min-kulli amr. Â
Salaamun Hiya hattaa matla-‘il-Fajr!Â
Translation
 In the name of Allah, the Most Gracious, the Most Merciful
Lo! We revealed it on the Night of Power.
Ah, what will convey unto thee what the Night of Power is!
The Night of Power is better than a thousand months.
The angels and the Spirit descend therein, by the permission of their Lord, with all decrees.
(That night is) Peace until the rising of the dawn.
Alim Shaikh
Alim Shaikh is a dedicated eleven year old budding Islamic scholar (insha Allah) who submitted this brief article from the Kingdom of Bahrain.
Are Islamic Cultures Really Shame-Based? Part 1
Modern Psychology has divided cultures into two categories—shame-based and guilt-based. According to the theory, shame-based cultures (primarily tribal) are considered inferior to guilt-based (primarily Western Judeo-Christian cultures). The reasoning behind this theory is that shame-based cultures employ shame to effect behavior which in turn leads to a wounded self-worth, rather than guilt—a liberating emotion. Accordingly, guilt-based cultures carry around a global feeling that “I have done something bad†versus “I am bad†in shame-based cultures. Modern psychology places Islamic cultures, under the banner of shame-based.Â
With this is perspective, some have implied that because Islamic culture is “shame-basedâ€, its collective wounded psyche needs a scape-goat to project blame on and thus Israel and the West have become just that—scape-goats for a wounded Islamic psyche.  As a product of this wounded psyche, heinous acts of terrorism, exploitation of women and children, and other demeaning and harmful behavior becomes “normal†for Islamic societies. Since the world has done away with slavery and dhimmis (non-Muslim subjects under the protection of the Muslims) the natural outcome of this culture is therefore to turn to the current “weaker†elements of society.
Quoting a recent article on guilt vs. shame cultures, a particular “Dr. Sanity†in her blog reinforces the “superiority†of guilt cultures and contrasts it with Islamic cultures:
“The guilt culture is typically and primarily concerned with truth, justice, and the preservation of individual rights. As we noted earlier, the emotion of guilt is what keeps a person from behavior that goes against his/her own code of conduct as well as the culture’s. Excessive guilt can, of course, also be pathological. I am solely referring to a psychologically healthy appreciation of guilt.†The author further says, “In contrast, a typical shame culture (e.g., Japan as discussed by Benedict; or the present focus of this discussion: Arab/Islamic culture) what other people believe has a far more powerful impact on behavior than even what the individual believes. As noted by Gutman in his writings, the desire to preserve honor and avoid shame to the exclusion of all else is one of the primary foundations of the culture. This desire has the side-effect of giving the individual carte blanche to engage in wrong-doing as long as no-one knows about it, or knows he is involved.â€
What Gutman is referring to in the excerpt is something called “ghayrah†in Arabic and “ghayrat†in Urdu. It refers to that trait which is linked with self-honor, self-respect, good-reputation, or good-name of a person, family, or tribe. It is also loosely translated as shame in English. When employed positively, ghayrah can serve as a preventative of societal evil rather than dishonoring one’s self, family, tribe, ethnic group, and even country. When employed negatively, typically by political entities with the intent to cause sectarian violence or enmity between tribes and families, it can incite honor killings, retaliation, and many other crimes that are typically committed in rural and lesser educated sectors of the Muslim world. While ghayrah serves as a preventative of evil deeds in most cases and even “perceived evils†in some, it is not a global phenomenon in the Muslim world and varies demographically.
Before delving into whether or not the Islamic culture is shame-based, it only makes sense that we define a few concepts with respect to the nafs or self that has a bearing on the development of character as described in Islamic psychology.
Guilt has always played a part as a reminder and preventative of genocide historically, and we see this in reminders of the Holocaust, the Crusades, and other such horrific events. In the theological analysis of Christianity, we find that guilt plays a vital part in Christian creed and devotion. Christianity holds responsible, among others, for the “death of Jesus†(peace be upon him) the entire humanity now, then, and forever, due to its sinfulness. By contrast, guilt has no theological or creedal implication in Islam. However, it does play a major part in the redemption of the human spirit. Nevertheless, it is not a primary motivator towards performing good deeds or devotion. In the Islamic psyche, guilt plays a part, but mainly in prevention of committing the same evil deed again. That is because one of the conditions of seeking forgiveness of God in Islam is that the perpetrator must genuinely be remorseful of the deed by recognizing before God that an offence has been committed. The other two conditions include vowing never again to return to the action (even though a person may return to it through weakness), and by seeking God’s forgiveness (maghfirah). If the offence is committed against a fellow human-being, the perpetrator must genuinely be remorseful of the action by recognizing before the victim that an offence has been committed in addition to God and, and if possible and reasonable, the wrong deed must be rectified.
The primary motivator of the conscience is guilt. In Middle English etymology, conscience is described as the means to be conscious, to be conscious of guilt, or to be aware of guilt. Based on the old definition, a conscientious person would have been described as one who feels guilt when a bad deed has been committed. The modern-day definition of conscience is more elaborate and diverging from its original. The Merriam-Webster dictionary describes it as the sense or consciousness of the moral goodness or blameworthiness of one’s own conduct, intentions, or character together with a feeling of obligation to do right or be good, and in another meaning, a faculty, power, or principle enjoining good acts. In Freudian Psychology, it is described as the part of the super-ego (the part of the psyche that plays a critical and moralizing role) that transmits commands and admonitions to the ego (the organized and realistic part of the psyche).
Coming back to guilt in the Islamic context, which part then of the Islamic psyche is guilt associated with? In Islamic psychology, the nafs ul-lawwaama (the self-reproaching self –also mentioned in the Holy Qur’an) is that part of the self (nafs) which blames or reproaches one for committing a wrong. Imam al-Ghazali in his Revival of the Religious Sciences (Ihya Ulum ud-Din) described the nafs ul-lawwaama as the imperfect part of a greater and higher self called the nafs ul-mutmainnah (the calm self that is not moved by passion and that has assumed stillness, remaining satisfied). The great imam described the nafs ul-lawwaama as the imperfect part of the calm self that accuses and blames the self when divine duties are neglected. Another part of the nafs which is impulsive in its nature, is moved by passion, and incites or commands towards misdeeds and rashness is the nafs ul-ammaarah (the commanding self). This part of the self is the one blamed by the nafs ul-lawwaamah when a misdeed occurs. It is the part of the nafs that upon death dies along with the body. Thus, based on the definition of the nafs ul-lawwama we can safely say that the conscience is really part of or derived from the nafs ul-lawwama. Subsequently, while laudable if it is developed, it is not the highest form of the self, by Islamic ethical standards, since its motivation is the guilty emotion rather than self-discipline, self-restraint, righteousness, and so forth which are all products of the calm self. And so, by Islamic standards, the nafs ul-mutmainnah is in reality the highest form of the self and the goal of every sincere believer.  The point being made here is that guilt serves a purpose in the prevention of evil, but is not Islam’s goal for its collective culture. The goal of the collective psyche of Muslims is much higher and much more refined than just the collective guilty emotion.
The purpose of this article is to open up a window for Western reader into the development of a particular trait or virtue which in fact has an immense impact on the behavior and conduct of the Islamic culture. This trait is not based on a culture, meaning a particular ethnic group, but is based in the religion and impacts the dynamics of the entire Muslim world.  As part of this virtue, ghayrah does play a part initially, yet to say that ghayrah and it’s consequences alone are the catalyst for collective behavioral change in a the Islamic culture is to over-simplify this complex virtue that I am about to discuss.
To begin, I will start with the stages of character development (tarbiyyah) typically employed in Islamic societies.
Stages of Tarbiyyah
As a part of enjoining good and forbidding evil, Islam lays the emphasis mainly on accountability of deeds. Accountability moves from the external (dhahir) realm to the internal (baatin). In other words, it starts with being accountable to other than the self, and it is perfected by being accountable eventually to God through a personal relationship that takes a lifetime to develop in the self.Â
For the child, the object of attachment, love and trust are parents. Thus parents become the primary guide and overseers of the actions of the child. Through this relationship, a secure boundary in created in which the child learns those things beneficial and harmful for it. This is the beginning of tarbiyyah of the child. As a result, when the child is away from the parents or alone, it seeks the accountability of its parents in doubtful matters and remembers those things that are permitted or forbidden by the parents as a guide to make the appropriate life decision. In traditional societies and most Muslim countries, traditional parents will typically inform their teens to use their parents’ opinions as a guide when they are alone or need to make choices. They are reminded to ask themselves, “What would your parents think about the deed you are about to commit?†If the answer inclines towards their disapproval or towards the youth feeling a sense of shame and dishonor of his parents were he or she to commit the deed, it serves as a signal that such an act should be avoided.
This training is the beginning of self-restraint. Far from wounding the self, when the urge to commit an impending misdeed dissipates (as a result of not doing it out of shame or ghayrah), the self is left liberated because an evil act was avoided resulting in the strengthening of self-restraint, discipline, and esteem. These virtues free the individual from the need of excessive shame (which is negative) and from even falling into guilt (which too can be wounding to the self if in excess). Since spirituality has not yet fully developed in the young teen, healthy shame continues to play a role in his or her life until spiritual maturity sets in.
The Prophetic example and those that followed remind the youth and parents to encourage the choice of good company and to avoid the bad of it. The Prophet (peace be upon him) once said: “Man is influenced by the faith of his friends. Therefore, be careful of whom you associate with.†and “A man is upon the religion of his friend, and there is no good in friendship with one who does not see for you what he sees for himself.†Hazrat Ali (may God be pleased with him) the fourth Caliph of Islam once said “The company of bad people becomes the cause of low esteem of the good people.†Because young adults tend to trust and confide in friends as part of normal human development, friends play an important role in his or her development. The effect of bad company on the youth is not hidden from any parent who has a teen. A good friend on the other hand will guide his or her friend to that which is positive, beneficial, safe and wholesome. Friends that don’t care for other than themselves will attempt to corrupt the behavior of his or her peers to justify his or her own behavior. Good friends, how they view the world, and their opinions all thus become an important part of the tarbiyyah of the young adult as an extension of the greater Muslim community.
One of the concerns of people belonging to Eastern cultures is that in Western societies teens are prematurely offered the right to privacy, at school, at the doctor’s office, hospital, etc, resulting in a sudden disconnect after elementary school between parents and the child. Parents are not fully aware of the activities and the behavior of their teen outside the home, and these children of Eastern parents often end up living hypocritical and dual lives, one in the house and another out. One may also attribute the rude behavior that is so commonly found among the youth with respect to their teachers and lack of respect for elders in general to this disconnect. Were a well-wisher of the child to inform on the child’s deeds to the parents, he or she would often be rebuked for minding the others’ business or in the case of professionals, reported on for being unprofessional. Privacy is a touchy subject in Western societies and what is being presented here is how Islamic cultures see it. On the other hand, in Islamic cultures, this overseeing of the child takes place at the community level where elders and teachers play a role. As a result, a youth will think twice, even thrice before publically committing an offence in the fear that someone who knows him and his parents will witness and report on his or her misdeeds, and thus dishonoring him and his family. In such societies, a healthy shame and positive ghayrah prevents evil deeds in the wider interest of the society. The point here is that, at this stage, the overseeing of the well-being of the youth moves from parents to positive role models, friends, teachers, and the community in general as well.Â
Additionally, within the community, religious institutions also play a vital role in the tarbiyyah of the child and youth. Typically this starts with recitation of the Qur’an and with teaching prayer rituals, and basic Islamic ethics. While religious knowledge (Islamic law and other subjects) beyond the basics is encouraged in young adulthood, its effect still does not set in until the spiritual development of the child is also occurring, which becomes possible only when the youth comprehends and applies what he or she has learned from the religious education. Application of spiritual and religious knowledge requires many factors towards its success. This includes positive role models, positive example and encouragement of parents, and a healthy environment to develop. Such an environment is provided by the community and parents, so that when the child moves into young adulthood (teen years) and tests the boundaries set by parents early on, the environment acts as a preventative towards extreme and immoral lifestyles and counter-cultures.
When spiritual yearning, search for the truth, and faith hopefully set in when the young adult takes on a more mature outlook, the realization of earlier lessons of tarbiyyah begin to ring true. Now the lessons learned in the past become the guide. The realization of the kiraam ul-kaatibeen sets in. The kiraam ul-kaatibeen are angels who record deeds, good, and evil, on either sides of the shoulders of each human being. These deeds are laid open on the Day of Judgment when an accounting is performed. Now the mature religiously inclined youth is concerned with increasing his or her good deeds and avoiding evil ones. As a result he or she remains watchful over their actions so that they are not put to shame when the books and accounting are opened on the Day of Judgment in front of God and all of humanity to see. This is the effect of a religious teaching in ideal conditions and now this sense of being accountable to an Higher Authority is further strengthened, yet not complete.
As one grows from religiousness to spirituality and love for the Prophet of God, the guide of humanity (peace be upon him), sets deep inside the spiritual Muslim, the possibility of being dishonored before the Beloved Prophet of God (peace be upon him) when his or her deeds are presented to him daily, as mentioned in the Prophetic traditions, becomes a preventative, not just out of fear but out of love for the Prophet of God (peace and blessings be upon him and his family). This ultimately ends with love for God rather than just the fear of God, and culminates in true God-consciousness. This is the state of Ihsaan where one worships God as if he sees Him and if he does not, he realizes that God is watching him and that no secret lies hidden from the Creator of the Universe, Most Exalted. When this sense of accountability becomes ingrained and faith is complete, one ultimately remains concerned only with that which is pleasing or displeasing to God. For that individual, all other opinions of societal players where shame or ghayrah plays a part fade away. Yet their status in society as parents, adults, teachers, role models is not lost. All of these players must be given due respect for the role they have played in the development of this value called taqwa in Islam. What remains is the taqwa of God and accountability ultimately to the Knower of the Unseen (‘Aalim al-Ghayb).
Thus the tarbiyyah of the Muslim individual starts with parent-consciousness, family-consciousness, community-consciousness, angel-consciousness, prophet-consciousness, and eventually ends with the highest form of consciousness, which is a form of God-consciousness called taqwa. Its development is not solely at the hands of parents, but as a complete working system in the greater interest of society.
Taqwa therefore doesn’t merely mean to have a conscience since guilt is not the primary motivator. As discussed, it doesn’t even come close to describing the inner meanings of this word because of the western cultural background associated with the word conscience. So when Islamic societies have become characterized by psychologists as being shame-based as opposed to guilt-based, it only makes sense that we question how much of that is true. Based on what we have learned about the Islamic character development, it would be more accurate to describe the Islamic culture as a “Taqwa-based†culture as opposed to just “shame-basedâ€. This will more accurately describe the Islamic culture as Islam’s method is one of moderation, a middle way, which avoids and discourages extremism in action and in character. Subsequently extreme shame and extreme guilt both are looked down upon in Islam.
How far, then, from the truth can one be by implying that wrong-doing is acceptable to those who belong to “Islamic cultures†as long as no one knows? And to label the Islamic culture as shame-based only is an over-simplification of a culture that is hugely diverse and widespread that not only spans the Muslim world but also has vast numbers of adherents who have been born and raised in Western countries. Theories such as these, when expounded by those with an agenda or ill-intent, can be very dangerous as it leads to the systematic dehumanization of a people, not unlike those who use ghayrah negatively. Are we then not any different than those we are trying to implicate?
…Continued in Part 2 and Part 3
Part 2 and 3 to include:
– Definition of Taqwa
– Natural Outcomes of Taqwa
– Motivators of Taqwa
– The Effect of Fasting in Ramadan on Taqwa
– Levels of Taqwa
Importance of Month of Ramadan
Nahmaduhu wa nussali Ala Rasoolihil Kareem
We are extremely grateful to Our Lord, Allah Almighty (The Most Exalted) that once again He has sent upon us the Holy month of Ramadan which brings His Mercy, Forgiveness and Blessings. In this month, Allah (The Most Exalted) Himself asks His servants, “Is there anyone who seeks desires and blessings from Me?†In this holy month, for every good deed we get the benefit of 700 times. First part of this holy month is mercy, second part is forgiveness and the last part is to escape from the punishment of hell. Our Prophet Muhammad (Peace be upon him and his family) said, “If only my people understood the importance of the month of Ramadan then they would wish that the whole year would be Ramadan.†Our Prophet Muhammad (Peace be upon him and his family ) said, “Let that person be ruined who has passed through the month of Ramadan and did not seek forgiveness from Allah Almighty (The Most Exalted).†The month of Ramadan approaches us as a guest from Allah (The Most Exalted) and if we don’t give respect and importance then it gets upset and goes back to Allah (The Most Exalted) and complains about us that it had gone to so and so person but he did not take benefit from me and did not respect me. Allah (The Most Exalted) tells us to exercise mainly four things in the Holy month of Ramadan: 1) Reciting Kalima Tayyeba, 2) reciting Astaghfaar, 3) desiring Heaven and 4) asking for escape from Hell. In this month, the one who recites Astaghfar in abundance then Allah (The Most Exalted) will increase his sustenance and he will receive his sustenance from places he could not think of.
Allah (The Most Exalted) has bestowed us with unlimited Mercy and Blessings. It is therefore our duty to pray to Allah (The Most Exalted) with love and affection. Amongst the compulsory worship which Allah has bestowed upon us, namaz (the ritual prayer) is on #1 position. Prayer is a part of religion. Prayer is the coolness of the eyes of our Prophet Muhammad (peace be upon him and his family). Prayer is the right way of achieving peace. So in this month we have to especially concentrate on Nawafil (optional) prayers along with Fardh (compulsory). Prophet Muhammad (peace be upon him and his family) said, “In the Holy Month of Ramadan, the one who will stand (for prayer) with the intention to achieve faith and sawaab, all his sins will be forgiven.“  [Al-Minhaj-us-Sawi] Therefore it is our duty to read all 20 rakats (cycles) of Taraweeh. If we read 8 rakats (cycles) in the mosque with the Imaam, then the remaining 12 cycles are supposed to be read individually, either at the mosque or at home. In the holy month of Ramadan, we should get up especially for the Tahajjud prayers apart from Taraweeh. The convenient way of offering Tahajjud payers is before suhoor (the pre-dawn meal).
In the last part of this holy month, a night comes called Laila-tul-Qadr. In Surah Al-Qadr, Allah (The Most Exalted) says: “Khairum-min Alfi shahrâ€
[The Holy Quran, Chapter Al-Qadr, 97:3]
The prayer of this night has more importance than prayers of thousand months. Angel Gabriel and other angels come on earth with lots of blessings and mercy from Allah (The Most Exalted) and shake hands with those who are praying. All the prayers in this night are fulfilled.
After prayer, we have to pay special attention towards our dua (supplication). After prayer, we should not be lazy and neglect our supplication. Prophet Muhammad (peace be upon him and his family) said:
“Ad-dua’u Silahul Mo’min†which means “Dua is the weapon of a believer.â€
“Ad-dua’u Huwal Ibaadatu† which means “Dua itself is worship.â€
“Ad-dua’u Mukh’khul ibaadatu†which means “Dua is the brain of worship.â€
Dua at the time of breaking the fast is always fulfilled. Women should finish all the Iftaar (breaking of fast) preparation and sit down for supplication along with their families and pray a lot for ourselves and others as this supplication will never be rejected and we should be benefitted by this moment of blessing. When we supplicate for others, Allah (The Most Exalted) appoints an angel who does supplication for the supplicators. In Ramadan, we get a lot of sawaab (reward) for inviting others for opening the fast but it should have simplicity so that our prayers are not affected. Apart from friends and relatives we should pay more attention towards poor and needy by organizing food for their breaking of fast.
Allah (The Most Exalted) says:
“Shahru Ramadan alladhi unzila fihi Al-Qur’anâ€
[The Holy Quran, Chapter Al-Baqarah, 2:185]
This is the month in which the Qur’an was revealed. So, in this Holy Month we should read Qur’an in abundance and in fact we should try to understand it. Allah (The Most Exalted) says:
“Kitabun anzalnahu ilayka mubarakun liyaddabbaru aayaatihiâ€
[The Holy Quran, Chapter Sad, 38:29]
This is the Book which Allah has revealed so that people should pay extreme attention towards it. This is the Book which guides us in how we should spend our life. Therefore it is necessary that we understand the Quran, so that the blessing of the Holy Qur’an comes in our life. After our death, The Holy Qur’an will be settled on the chest of his reader ad protect him from the torments. At the Day of Judgment, The Holy Qur’an will request pardon from Allah for his reader. Prophet Muhammad (peace be upon him and his family) said: “Among you the best one is who learns and teaches Qur’an.â€
Apart from the rights of Allah (The Most Exalted) we should be conscious about the right of His servant. In this holy month we should pay purifying dues of our money which is compulsory. This is the right of the poor people which Allah Almighty (The Most Exalted) kept in our money. Paying rights of the servant is the necessary part of our religion. The life of a person is not perfect unless he treats his fellow creatures well. Only the person who fulfils the rights of both Allah (The Most Exalted) and His servants can lead a peaceful life here and after death. The Holy Prophet Muhammad (peace be upon him and his family) said, “One glance of love and affection on our Muslim brother is not less than worship.†In this holy month we especially have to search for poor, needy and orphans and help them. If a person fulfills the needs of others, then Allah (The Most Exalted) will fulfill his needs. If a person solves the tensions, worries and sorrows of others, then Allah Almighty, (The Most Exalted) will relieve him from pains and worries on the Day of Judgment. If a person hides the secrets of others, then Allah Almighty, (The Most Exalted) hides his secrets on the Day of Judgment. A person will not reach the soul of Ramadan and fast until he services Allah’s (The Most Exalted) servants along with Allah’s (The Most Exalted) rights. Taking care of Allah’s (The Most Exalted) servant is same as exerting in the way of Allah (The Most Exalted). A good natured person gets sawaab (benefit) of five times prayers and a whole day’s fast.
It is our humble prayer to Allah (The Most Exalted) to guide us to do more good deeds during this holy month of Ramadan and make this holy month our mode of forgiveness for all our past bad deeds. Aameen.
Wa Aakhiru Dawana Anil Hamdolillahi Rabbil Aalameen
Sister Zarin R. Shaikh Qadari
Kingdom of Bahrain
Sister Zarin is an active member in her community imparting religious education. She can be reached at zarrobah@gmail.com.