19. Time for yourself

When I get overwhelmed by too many things to do, when I am running out of time and my energy seems to be leaking out of me, I remember 'the mayonnaise jar and the coffee': 155 "A professor stood before his Philosophy class and picked up a very large and empty mayonnaise jar and proceeded to fill it with golf balls. He then asked the students if the jar was full. They agreed that it was. The professor then picked up a box of pebbles and poured them into the jar. He shook the jar lightly. The pebbles rolled into the open areas between the golf balls.

He then asked the students again if the jar was full. They agreed it was. The professor next picked up a box of sand and poured it into the jar. Of course, the sand filled up everything else. He asked once more if the jar was full. The students responded with a unanimous, 'Yes!' The professor then poured the content of two cups of coffee into the jar; this effectively filled the empty space between the sand.

The students laughed. 'Now,' said the professor, as the laughter subsided, 'I want you to recognize that this jar represents your life, the golf balls are the important things - God, family, your children, your health and your 154 Bukhari and Muslim 15 5 This anecdote, along with several others related in this book, is one of many such stories circulating via email. The author is unknown to me, and I hope I am excused for using it as an illustrative example. close friends and relatives - things that if everything else was lost and only they remained, your life would still be worthwhile. The pebbles are the other things that matter like your job, your house, and your car; the sand is everything else - the small stuff.' 'If you put the sand into the jar first,' he continued, 'there will be no room for the pebbles or the golf balls. The same goes for life: if you spend all your time and energy on the small stuff, you will never have room for the things that are important to you. Pay attention to the things that are critical to your happiness: say your prayers, play with your children, take time to get medical checkups, take your partner out to dinner.

There will always be time to clean the house and fix the disposal. Take care of the golf balls first, the things that really matter. · Set your priorities. The rest is just sand.' One of the students raised her hand and inquired what the coffee represented. The professor smiled, 'I'm glad you asked. It just goes to show you that no matter how full your life may seem, there is always room for a cup of coffee with a friend.' " «It was reported that Salman once said to Abu Darda': "Allah has a right over you, your own self has a right over you and your partner has a right over you; so give everyone his due right." When the Prophet (~ ) was informed of what he had said, he replied, "Salman has spoken the truth."» 156 When I graduated at the top of my class, I was immediately hired as a teaching assistant in the same university. I loved my job, but it took most of my time and energy.

After I got married, my husband's job kept him out most of the day, so I got even more involved and dedicated to my work. Then, after I had my first son, I 156 Al-Bukhari. had to take maternity leave, then my daughter came along, and I was now too busy doing housework and parenting to find any time for my academic work. I loved my kids, and I enjoyed playing with them and reading them stories. I also loved cooking, so it was still fun preparing food for the family and creating new recipes. My husband was a fine, caring man - responsible and supportive. Strangely, though, I was feeling depressed; I was crying almost every day, I did not know what was wrong with me, until I read a book that turned my life around: Nurturing Yourself and Others. 157 In her book, Lee Schnebly explained how she was suffering from the same symptoms when, like me, she had every reason to be happy in her life.

Her counsellor Bill McCartin put it for her in a simple, beautiful way. He advised her to think of herself as 'an apple barrel'. The apple barrel is only useful if it actually holds some apples. If we keep distributing our apples to our kids, relatives, family, and friends, we will soon run out of apples and feel worthless. To restore our function in life we have to replenish our supply of apples. 158 You have to find the source of your apples: what makes you really relaxed, and replenishes your depleted energy? For you, it might be reading a book, memorizing the Qur' an, spending some time with a friend, or meditating in front of the wide open sea.

Think, and make your own list. Refer back to this list whenever you feel down or depressed - whenever you are out of apples - and do one of those things for yourself, so that your 'apple barrel' fills up again! 157 Schnebly, 2000. 158 Ibid. 20. Seek Allah's forgiveness Seeking Allah's forgiveness brings happiness, peace of mind and well-being. Allah (~) says in His Book: --;, .:.;'I/ /,,,~ ~ t--;~/> ~~ r>~ ~{ ~/ i >. ~:: -r J/~ j1 (,,~ ~ ~ JJ /IJ:J ~ / !-- 'J!Y ( /•/ .'.J : ~ /'.Jy ('f :~.;.,. o. JJ-') ,,{.~ ... ,~ µ:,- "It:~ L>~/ ~And [commanding you]: Seek the forgiveness of Allah, and tum to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every gracious one [i.e., those who help and serve the needy and deserving, physically and with their wealth, and even with good words]) (Quran 11: 3) Prophet Muhammad (~) said: «By Allah, I seek Allah's forgiveness and repent to Him (saying, "Astaghfir Allah wa atoobu ilayhi) more than seventy times each day."» 159 A man once came to Imam I:Iassan Ba~ri, 160 complaining that the amount of rainfall was insufficient; the Imam told him, "Ask Allah's forgiveness." Another man came complaining from poverty; the Imam said once again, "Ask Allah's forgiveness." A third man complained to the Imam of infertility; the advice was the same, "Ask Allah's forgiveness." Eventually, a fourth man came to complain that his garden did not yield fine produce, and for the fourth time the Imam suggested, "Ask Allah's forgiveness." A man who had been sitting next to the Imam asked in surprise, "O Imam, how can you prescribe the same solution for these four different cases?" The Imam replied, "I remembered the verse in Allah's Book that says: 159 Al-Bukhari. 160 Anecdote related in Khamees & Mitkees, n.d. (\'I'-\. :c_~ •.i.,....,) ~I said [to them]: Ask forgiveness from Allah; Verily, He is OftForgiving; He will send rain to you in abundance; and give you increase in wealth and children, and bestow on you gardens and bestow on you rivers) (Quran 71: 10-12) Seeking Allah's forgiveness repels afflictions, temptations and distress.

Allah says in His Holy Book: ('!'"I" : Jt.::.;;"~1 •.i.,....,) ~And Allah would not punish them while you [Muhammad] are amongst them, nor will He punish them while they seek [Allah's] Forgiveness) (Quran 8: 33) Allah promises that He will forgive us our sins and grant us His unlimited benefaction: ( .. And enter the gate in prostration [or bowing with humility] and say, 'Forgive us', and We shall forgive you your sins and shall increase [reward] for those who do good) (Quran 2: 58) Repentance is a higher step in seeking Allah's forgiveness. It is a return to Allah after committing a sin; it is a beginning of a new life, a new hope. According to Ghazali, repentance is the key that guides us to the Straight Path and it is the instrument that will purify our souls, to bring us closer to Allah. 161 It is normal to make mistakes, even to commit sins. Our father Adam was the first to introduce the concept of repentance; he was taught by Allah to ask forgiveness for the sin he had committed: ~Then Adam received from Allah Words. And Allah pardoned him [accepted his repentance].

Verily, He is the One Who forgives [accepts repentance], the Most Merciful.~ (Quran 2: 37) It is necessary for everyone to return to Allah, this is the way for our salvation. Allah (~) says: • f.:; G~?iT 8 t p ...; . ~T J1 r~~: ... ~ ~ 1~ ~ ""~ G~ 7 ~~ ~ :J .. ...,,, ,,.,y !;.

J:...TJ ('I"\ : .!_,::JI •.!_,.....) ( ..

And all of you repent to Allah, 0 believers, that you may be successful.~ (Quran 24: 31) He also informs us: ~[The believers whose lives Allah has purchased are] those who repent to Allah [from polytheism and hypocrisy, etc.], who worship Him, who praise Him, who fast [or go out in Allah's Cause], who 161 Ghazfili the Elder, 2001. bow down [in prayer], who prostrate themselves [in prayer], who enjoin doing good [all that Islam ordains] and forbid [people] from evil [all thatJslam has forbidden], and who observe the limits set by Allah [do all that Allah has ordained and abstain from evil deeds which Allah has forbidden]. And give glad tidings to the believers) (Quran 9: 112) The Prophet(~ ) once told his Companions: «A man went to a vast field with a camel loaded with food and fuel. He fell asleep, and when he awoke, he did not find his camel. He began to search for it, running to and fro, and after the sun and his hunger had exhausted him, he said, "I will go to my former place to sleep such a sleep that it may cause my death." Then, he placed his head upon his hands and slept there waiting for his death. When he awoke, he found his camel standing before him with the food and water. His joy then knew no bounds.

Allah becomes more pleased with the repentance of a believer than this man's joy.» 162 Social life 8 n 360 CE, Plato started talking about the ideal sociopolitical state which he called the 'Republic' 163 , and over the centuries people have tried to find or establish this perfect society without success. Although most people never realized it, this ideal society really existed; it was there in the social system built by Prophet Muhammad (~ ) in Madeenah, a system that operated according to Allah's guidance and Islamic teachings. This righteous system survived after the death of the Prophet (~) and throughout 162 Muslim. 163 Mannion, 2002. the period of influence of his four wise and rightly-guided followers as Caliphs (al-Kulafa' ar-Rashidoon): Abu Bakr, 'Umar, 'Uthman and 'Ali - may Allah be pleased with them all. When Abu Bakr was Caliph (Khaleefah), he appointed 'Umar ibn al-Khanab as a judge. Months used to pass by with no one coming to 'Umar with any complaint. 164 Finally, 'Umar came to the Caliph to - according to our present days terms - present his resignation, saying: "I have nothing to do; you hired me as a judge over people who knew their duties and accomplished them, and who knew their rights and didn't transgress them." How would you feel if you lived in such a society? You wake up every morning knowing that justice prevails, love and care surround you and mercy is your society's main slogan.

Psychological research points to the necessity of a stable social life for the emotional, psychological and even physical health and welfare of individuals. There is a specialized branch in psychology known as 'social psychology' which studies the human social system, including people's modes of living, thinking, mutual relations and interactions. Human beings cannot live in isolation; people need each others' support, love, friendship, intimacy, and interaction. To build a healthy community, we need parents, teachers, workers, friends and families; we need the strong and the weak, the rich and the poor, the wise and the average. Our spirits are interconnected, and we are empowered by one another. Dr.

Andrew Weil notes in his book, Eight Weeks for Optimum Health, that healthy human relationships are the 'most powerful healers' which are able of buffering many discomforts and stresses of daily life. 165 164 Saber, 2001. 165 Weil, 1998. Allah (~) says in His Holy Book: ~ . •\,....~ . . . (-:, ,,,_,,,,,:,,, .t'..,{ ~.-:i_.... . . . ,.., ,, 1. . . ~ Y"".:°!.I:' -:: ,,. -:~ . . .-!.,: ,..~ ,.(~ (\r' :..::..,l~I •.J_,...) ~~ ~O humankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another.) (Quran 49: 13) We cannot isolate ourselves from society; it influences every aspect of our lives: thoughts, emotions, decision-making - everything. First let me ask you: What is your social identity? How do you first identify yourself to a stranger?

Is it by your ethnic group, your country, your region, where you received your education, your job title, or by your religion? Are you proud of being a Muslim? To have a social identity means to share common features with other members of the same group. 166 We are constantly trying to boost our self-worth through both our personal and social identities. This does not mean that Islam favours discrimination. On the contrary, discrimination is totally rejected by Islamic law. Any unjustified negative or harmful action towards any member of the society simply because s/he belongs to another ethnic or religious group is unacceptable.

In some Western societies, civil rights legislation has made it illegal to discriminate between different ethnic groups; despite this many forms of racism still exist, and usually involve negative feelings towards those of a different ethnic, religious or cultural background. 167 Our Prophet (~ ) said: «All humankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has 166 Santrock, 2003. 1,67 Ibid. any superiority over an Arab; also a white has no superiority over a black nor a black has any superiority over white except by piety and good action.» 168 This echoes what Allah says in the Qur' an: ( H" : ..;.,I~\ • _;_,.,.) ( .. Verily, the most honourable of you with Allah is that [believer] who has God-consciousness [piety]. Verily, Allah is All-Knowing, All-Aware) (Quran 49: 13) «Abu Obarr related that the Prophet (~ ) said: "Abu Obarr, when you prepare broth put plenty of water in it and take care of your neighbours."» 169 When I was a little girl, I lived with my grandmother. I used to see her cook in surprisingly large pots; she always told me, "When you cook, the aroma of your food reaches your neighbours - that is why they should taste from it." After she finished cooking, she used to send me to deliver small plates to our neighbours so they could share our food. It made no difference if these neighbours were Muslims or Christians, they were all our neighbours, so we had to share with them, and everyone had to take his share - even the servants. Through this regular action, I was taught that the meaning of family in Islam expands to accommodate not just parents and children, not even just relatives and friends, but it includes neighbours, colleagues, co-workers, servants and the whole society.

Islamic teachings ensure a fair and just social life, which in tum provides individuals with emotional stability and a happy environment. Psychologist John Santrock devised some ways to 168 Bukhari and Muslim. 169 Muslim. improve social interconnection. 170 We apply these same guidelines on our Islamic community by referring to our precious Qur' anic and Prophetic teachings. Contact It was narrated that some noble men from the dominant tribe of Quraysh told the Prophet (~ ) that if he wanted them to follow his faith and become Muslims, he must no longer allow poor believers and slaves to attend the same meetings with them. The Prophet (~). in his desire for them to believe in the new religion, briefly considered their demand, but Allah sent down these verses to announce the true values of Islamic nation: .q_; ,~_; 0.J~!- g~ gJLi\ ~~ G;~ ~~1 2 ~ ~~9> (;~ ;_ ,~ (.Ej :; ~ ~~ (;:U1 9~1 ~-J ~J ~~~ .J4 ~ ( ' ! A : ~ \ •.1~) ~® \1_) :.)\ ~tG l~ cir; ~And keep yourself [O Muhammad] patiently with those who call on Allah [i.e., your Companions who remember their Creator with glorification, praising in prayers and other righteous deeds] morning and afternoon, seeking His Face, and do not let your eyes overlook them, desiring the pomp and glitter of the life of the world; and do not obey him whose heart We have made heedless of Our Remembrance, one who follows his own lusts and whose affair [in the form of deeds] has been lost.~ (Quran 18: 28) Contact between various members of a society is essential to build strong feelings of love and commitment. Contact 170 Santrock, 2003. within the same mosques and other places of worship, schools, public libraries, parks, workplaces and other places where people go about their business enables people to get to know each other better, to understand or share in their ideas, beliefs, sorrows and joys.

This contact involves all members, whether they are rich or poor, Arabs or non-Arabs, Muslims or non-Muslims. Allah (~) says: f.f], j ~~ ~ J_;..J ;I~ ~~f ~ ?}::.~ ~ ~Jf i f ~ ~ '1,- ~•>•"\ (A : ~ I •Jr) ~© ·s A ., • .- - • • __. ~\ • 1: -~11 I ,> > ,:1,:; Ii: / ~ <..l_ r:r.!. •~~>.,, - ..~ ~Allah does not forbid you to deal justly and kindly with those who have not fought against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity) (Quran 60: 8) Contacts do not stop at a superficial limit like simply sharing the same schools or working in the same company, but it involves more intimate levels like sharing and empathizing with others' problems, concerns, happiness, grief, hopes, expectations and disappointments; helping the needy; taking care of orphans; and feeling responsible for the welfare of the whole society. Respecting others' rights You may wonder, How can respecting other's rights help if I live in an unfriendly environment that does not respect my rights? Well, start with yourself and your close family and friends, and you will be amazed how fast these feelings will spread. Allah says: :;.__~;. t!j i;k ~~ ~_; ~ lS~I I~~ ~ ~ ~~ 2~1 ... 1' ,.(~ ('l"t : d..;,J •Jr> ~~ ( ..

Repel [evil] with that which is better [i.e., Allah orders the faithful believers to be patient at the time of anger, and to excuse those who treat them badly], then verily, the one who between you and him there was enmity, [will become] as though he were a close friend) (Quran 41: 34) «Ibn Mas 'ood (~;) related that the Messenger of Allah (~) said: "After I am gone you will experience discrimination and will observe things that you will disapprove." Someone asked, "O Messenger of Allah, what do you command us we should do then?" He (~) said, "Discharge your obligations and supplicate Allah for your rights. "» 171 "A man once told Abu Bakr(~): 'I will insult you such an insult that will enter to your grave with you.' Abu Bakr replied, 'It will enter the grave with you - not with me!' " 172 Ken Keyes, in his book The Hundredth Monkey, described a very strange phenomenon. It started in 1952, on the Japanese island of Koshima where scientists studying a monkey colony provided the animals with dirty sweet potatoes. The monkeys liked the taste regardless of the unpleasant feeling of dirt. One day, an 18-month-old female monkey started washing her sweet potato in a nearby stream and taught her mother and playmates the trick. Soon, this innovation was picked up by other members of the colony.

By 1958, all young monkeys had learned to wash their sweet potatoes before eating them. Of the adults, only those who were humble enough to accept the change introduced by a young female monkey learned this 'social improvement', while the others kept eating dirty sweet potatoes. Then, when the number of Koshima monkeys washing their sweet potatoes reached a given mass - the exact number is unknown - almost every member of the tribe was now washing their sweet 171 Bukhari and Muslim. 172 Ghazfili the Younger, (Jl}JI -4.?), 2003a. potatoes before eating them. Moreover, at that exact moment, the most surprising thing happened: the phenomenon spread overseas. Colonies of monkeys on other islands began washing their sweet potatoes! This phenomenon explains what scientists call the 'critical mass.' When this critical number is reached - it is symbolised here by the hundredth monkey - a powerful awareness level is achieved that can be spread from mind to mind and can be easily picked up by others. 173 Whether this is a true story or just a theory, I think the message that the author is trying to introduce is very important.

It teaches that when enough people believe in something and behave accordingly, they create an expanding energy field that can spread their awareness to other members of their society or maybe to the whole world. Do not ever assume that you cannot make a difference, that there is no hope in changing our communities and our world for the better; even one person can make a difference, and this person could be you: you could be 'the hundredth human!' Remember our Prophet's(~) hadith: «Remake the bond with one who severs it from you, give charity to the one who deprives you and forgive the one who oppresses you.» 174 Muslims' rights Prophet Muhammad (~) said: «"The most beloved of you all to me is the one who has the best manners,"» 175 and «"The Muslim has six rights that other Muslims must fulfil: if you meet him, salute him (with the greeting of peace - saying, Salam); if he calls for you, answer his call; if he asks for advice, give him your advice; if he 173 Keyes, 1984. 174 A sound hadith noted by Albani. 175 Bukhari and Muslim. sneezes and thanks Allah, ask Allah to bless him; if he is sick, visit him; and when he dies, attend his funeral." He (~ ) also said, "Those who convey gossip from one person to another will not enter Paradise."» 176 Allah (~ ) says: ~ ,,_,.,, •.,. x--1--; ::, • >-:,,, c:~ ,,i n, ·.,. ;'\-:- »,,. ,, .,. ,;>{" ,,~).. ~ 0_y-j ~ 411\ ~!., ~.J>' ~ ~~ b_,;-t 0~_;..,I wt,..- ~ T ~ .:JI (~1£ .. '-'0 ·:Y ·>~· (·-:- i~ ~ ·', ,,,, ·-:: · · w:: ·-: . ,, ':i i~~~,, ~ ~ ,, ~~~~~'-' ~/Y~ ~~ 'i": • i ~-s .q, ?--AJ .:J. ~ .:,i\iL;. .!J..r. V-;. ;. .?'/~ i~~ 1; .qi>1-! ~ ~.,.~. (·~ ~• (.)·' -~ ~~ &- tts/ ~ ~ :,.J, t~ts ~ 5-"1i(1f r~ di:ci]~ _j; ..... "1':. .. ~ ~ ".t v. . - r- ~~~' ~. j "~if ;.:;' ..:;_; ~-:.~ ~ , y...r ~ • /• . .·, ., .:.,, , ':J, , .

'I.".".. ., ., .,:; "1, . , ., >\.·\ /. . \ . -~ ,\ Z,.1)"' A,,. >}': ~ / ... ,., .,... • .,.. . . ,I, ,.. .,. 0' / / """ ,_,. ,. . , ., '> "" / P ...,...-:; ~.-4!. ~ y--c ~ 04"! - ! , / ~ . , I • I . • I I . I.. ~ ')-A ~f 01 ~1 i';.,,, : "~ ~ ~ .w--1 r--- !, ~.'J ~ - • ,,.,, ~ ~t. J ~D ~ . ,. f:a::. (H-\ • : ..:..,l~I ".J.r"') "I{'.~ ~ ""~ .,,-, i. \~J 1 ~The believers are nothing else than brothers [in Islamic religion]. So make reconciliation between your brothers, and fear Allah, that you may receive mercy. 0 you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let [some] women scoff at other women, it may be that the latter are better than the former, nor defame one another, nor insult one another by nicknames.

How bad it is, to insult one's brother after having Faith [i.e., to call your Muslim brother (a faithful believer) a sinner, or wicked, etc.]. And whosoever does not repent, then such are indeed wrong-doers. 0 you who believe! Avoid much suspicion, indeed some suspicions are sins. And do not spy, nor backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it [so hate backbiting].

And fear Allah. Verily, Allah 176 Al-Bukhari. is the One Who accepts repentance, Most Merciful.~ (Quran 49: 10-12) Prophet Muhammad (~) also taught us: «It is not lawful for anyone to abandon his brother in Islam for more than three nights, that when they meet they ignore one another, and the best of them is the one who greets the other first.» 177 He (~ ) also said: «Do not hate each other, do not be jealous of each other, do not abandon each other, and, 0 worshippers of Allah, be brotherly, for it is not permissible for any Muslim to abandon his brother for more than three days.» 178 Our Prophet (~ ) also said: «Smiling at your brother (fellow Muslim or another human being) is (a form of) charity.» 179 Robert Winston, the author of The Human Mind, wrote that human beings are inclined to copy each other. The role of the 'mirror neurons' in our brain is to respond to the actions of other people we encounter, generating the proper reaction to their feelings as well as to their facial expressions.180 In other words, smiling is contagious! Try to smile at everyone you meet, especially the poor and unfortunate, at whom nobody smiles; you will be surprised at the instant response you get: people are usually friendly, they tend to respond to good feelings with warmth, and it spreads rapidly. A caution: do not expect all of them to smile back. Unfortunately, the nature of our modem life, especially in the West, makes people sometimes feel threatened by any unexplained behaviour coming from a stranger.

A further caution: among Muslims around the world it is also considered inappropriate for a person to smile at a stranger who is of the opposite sex. 177 Al-Bukhari, Muslim and Abu Dawood. 178 Al-Bukhari. 179 Tirmidhi. 180 Winston, 2004. Neighbours' rights Allah ( ~ ) says in His Holy Book: ·,, ( ,,,.;_l ''t:'i1,, \/ • ...,;" ~· ~i"1 L?..r--' I.Sf;-' . ' - 9.:'~>-~-' ... '.Y,r "-~ '1t>("•-! ...1" ,.-:"\ t >>•"\" Al.. l. J ;;JI IJ~~ *,... ---~\"~ ;..~. \ ..; . ;, ,. Gi.1".J (;.?:;111 I.S_.) .]. . ~ii"'-' ~,"{if" (,ii".J ,.. ,. • ., 06 i:.r/ .~. ~ .,. • .q ~\ u,_ 1 \ :~(·i ~ \;" J-:.4.11 .. ,,, ~ t ~ .!i .J - ·:- q.

'.J ;.. . ,. ('l"i : .L:...;JI •_;_,......) "'~.i ~ "'It~ ,')~:.r - 1 a ~Worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans, the poor, the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer [you meet], and those [slaves] whom your right hands possess. Verily, Allah does not like those who are proud and boastful) (Quran 4: 36) Prophet Muhammad (~) said: «Gabriel continued to enjoin upon me the duty of neighbours towards one another, until I thought that Allah would make neighbours the heirs of the deceased. » 18 1 He (~ ) also said: «Whoever believes in Allah and the Last Day should treat his neighbour generously.» 182 Relatives' rights Our Prophet (~) said: «The word ral-}m (womb) is derived from the Name ar-Ral-}man (Most Gracious, One of Allah' s Names) and Allah has said: I will keep good relations with the one who keeps good relations with you (the womb, meaning here kith and kin) and sever relations with him who severs relations with you.» 183 He (~) also said: «Whoever desires an increase in their sustenance and age, 18 1 Al-Bukhari, Muslim, Abu Dawood and Tirmidhi. 182 Bukhari and Muslim. 183 Al-Bukhari. should keep good relations with their kith and kin.» 184 In yet another hadith, «The one connecting his womb-related relatives is not he that keeps contact with those who keep contact with him and severs contact with those who sever contact with him. It is he that when they sever contact with him, he keeps contact with them. » 185 Parents' rights In many verses of the Quran, Allah commands us to be dutiful to our parents: ., ~@ 1"'\ '•' ~Worship Allah and join none with Him in worship, and do good to parents) (Qur 'an 4: 36) .J~ ~ ~~ \'.' <:i i-4~~~ ~~l -q~ l;}~ ~t ~_; ~~~~ 1·~y (~1 ..r. J ,~ ,, ~-.,~~ ·r j t:1 ~ ~ ~)(., _)·1 ~~ ~r '.X"' _) / . -- ~ ,,,..........-...) ~·.:·, .:./ ,~ ., ~: ::11 .,_') V"J ., ~ J11 C Y ~ ., ,, G... ( ~ ~~ '·.:1.,J ~ G ,, ~ -~ o t-n : ,lr-)11 •.;.,...) r:_.~,,- .

""fYA.( ...1-;-,- ~~e:_:'_),, "'C~ ~And Allah has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say to them no word of disrespect, nor shout at them, but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say, 'O Allah, Bestow on them Your Mercy as they did bring me up when I was small.'' (Quran 17: 23-24) 184 Bukhari . 185 Ibid . ( \ t : c.)~ •_;..,....) ~And We have enjoined on the human [to be dutiful and good] to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years.

Give thanks to Me and to your parents, unto Me is the final destination) (Quran 31: 14) «Abu Hurayrah related that a man came to the Prophet (~ ) and asked: "O Messenger of Allah, which of all the people is best entitled to kind treatment and good companionship from me?" He (:@) answered, "Your mother." The man asked, "And after her?" He said, "Your mother." (The man asked,) "And after her?" He said, "Your mother." (The man asked,) "And after her?" (The Prophet 186 (:@) answered,) "Your father."» In another hadith, Abu Hurayrah again related that the Messenger of Allah (:@) said: «May his nose be rubbed in dust, may his nose be rubbed in dust, may his nose be rubbed in dust who found his parents, one or both, approaching old age and he did not enter Paradise through serving them.» 187 Spouse and family rights The family is the nucleus of society and it is the key for a stable, fulfilled life. 186 Bukhari and Muslim. 187 Muslim. ~And Allah has made for you spouses of your own kind, and has made for you, from your spouses, children and grandchildren, and has bestowed on you good provision) (Quran 16: 72) ('I'\ :iJ)I •.>r-) ~And among His Signs is this, that He created for you spouses from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect) (Quran 30: 21) The relationship between spouses should be built on mutual love, mercy and respect. They should build a stable and warm environment for their children to grow in; they are also responsible for their children's education (in the fullest sense of the word - not just formal schooling), and they have to provide them with love, care and continuous advice. Even if living together becomes impossible for a couple and they decide upon divorce, Allah asks them to fear Him and treat each other well. This is especially incumbent upon the husband, who might otherwise be tempted to wield his financial, physical and emotional power over his wife while they are in the process of divorce. ' . ,.(~ . ,J.u' -;;,> ~ ~ <'I' : J')lkl1 •.>r-> "(~ · · · '7-'~ ~Y..,2 1Y.J~ J . >~,, ~>>c 1, }.,_ 0A~ · · · r { ..

Either take them back in a good manner or part with them in a good manner.. ) (Quran 65: 2) Servants' rights It was related in Bukhari that Anas ibn Malik, the Prophet's (~) servant, said: «The Prophet (~) was not one who used to insult another or speak obscenities, or curse, and when he wished to admonish any one of us he simply used to say, "What is the matter with him, may his forehead be rubbed in dust."» Anas also said: «I served the Prophet for ten years and he never told me, "Uff!" Nor did he ever scold me by saying, "Why did you do such a thing or why did you not do such a thing?" » 188 189 'Goal-oriented' cooperation Sharing one goal and working together to achieve it is the best way to break down social and psychological barriers between individuals and get them closer together. Allah (~) says: ,, ~-,,~,,,, . ~~i'~ ..;,_;_;J~A if '-'-*':.J YJ ,- »;,, ~ re ••,, >,,,,-" ... ~., "~ :>i\" ~ ~ :> W):._ •1...:-<> ~ 1 'J u~;., 'J ,..- ~_;., :; .;; J re>t > ,,,, ,,-.,\ /.> I!." -::,~\\ / ~:>" ::')~\ / > .>., ~>i"\ ~JI ,.u_,....,.JJ Al. I v~.J oy )' ~YY..J o -:...:.;~J ~ ~®., / a. V\ ~! / 1' lj / ., .. ,,\ .. \ ·.......,.~ ....U • JJ.1 >~"\ >>>"•"/ ~ " ' .• (V \ : ~_,.:JI .~_,.....) ~., ._. ...r;;~ (.)~ 1. • .J.- ~The believers, men and women, are friends and protectors of one another, they enjoin [on the people] good [all that Islam orders one to do], and forbid [people] from evil [all that Islam has forbidden]; they perform salah and give the zakah, and obey Allah and His Messenger. Allah will have Mercy on them. Surely Allah is All-Mighty, Most Wise. ~ (Qur 'an 23: 71) Cooperation creates positive relationships; teamwork should be encouraged and taught in schools to build a youth capable of 188 Al-Bukhari. 189 Santrock, 2003. connecting together to form a strong unified nation.

Prophet Muhammad (Blessings and peace be upon him) said: «The believers in their friendliness, compassion and affection are like the body, if one organ complains, all other organs become dilapidated with insomnia and fever.» 190 The best example of goal-oriented cooperation was the social status in Madeenah after the Hijrah (migration of the Prophet from Makkah to Madeenah); thGre were the Muhajireen (emigrants) who had given up their homes, money and possessions in order to migrate to Madeenah where they would be able to practice their religion freely. They came from a desert environment where the economy was based mainly on trading, and the women were not very involved in community work or social life. On the other side there were the An~ar, the citizens of Yathrib or Madeenah, whose economy was based on agriculture; the An~ari women were more active in the society. The primary goal was to build a strong, faithful Islamic nation, able to face the opposing challenges (and defend itself against enemies) and to spread the message of Islam worldwide. The success of this mission depended on unification of purpose and cooperation, and on the efforts of all members of the society, thus dissolving their differences and creating feelings of brotherhood, love and mutual understanding between them. This was the primary goal to be achieved before anything else, and this was the main concern of the Prophet (~ ) upon his arrival in his new home.

Studies have shown that cooperative work is associated with increased sense of selfworth, productivity and accomplishments, improved relationships among members and even enhanced interethnic perceptions. 191 This is because people of different ethnic backgrounds who share goals and work together to achieve those aims will tend to lose their old 190 Bukhari and Muslim. 191 Santrock, 2003. prejudices and have more positive attitudes towards (or become more appreciative of) each other's differences. Altruism Altruism ts the unselfish act of helping others without expecting any personal gain from it. Muslims should seek only Allah's reward in all their acts. Islam encourages volunteer work such as caring for the homeless, the elderly, orphans, the poor and needy, and even for animals. In psychology, there is a concept known as 'reciprocity', which encourages us to 'do unto others as we would have them do unto us' . 192 The same concept is taught by our Prophet (~ ) when he said: «None of you truly believes until he wishes for his brother (fellow human being) what he wishes for himself.» 193 The practice of this concept of reciprocity creates mutual trust within the society. According to a contemporary psychologist, to achieve a successful social system, it is not enough just to work towards your own personal achievements, but it is equally necessary to have a strong sense of commitment to your society. 194 We see a clear example of this altruistic behaviour in the behaviour of bees. 195 Worker bees, which lack the ability to reproduce, spend their entire lives with complete self-denial serving their community, helping around the hive, collecting the nectar, producing the honey and taking care of their queen's young bees.

Their goal is unified: the wellbeing of their community; and by promoting the welfare of the offspring, they are achieving their desired goal. 192 Santrock, 2003. 193 Bukhari and Muslim. 194 Santrock, 2003 195 Ibid. Spiritual Body 0v. definitely cannot have healthy lives without a strong, positive connection with our Almighty Creator, Allah. This fact has been honoured by all civilizations - ancient and modem - though they have disagreed on the nature of the One and Only Creator. Allah created human beings with both a body and a soul; the body was created from clay and the soul was a breath from the Spirit of the Almighty. Allah says in His Holy Book: __I\ •.J.J-" ) ( 'I'", : ~ ~®·~ / / 'I'~ ,,,. >"'. ,,,.,,,.,,,. .,.':.-~ ' ~ . 0 \7~ ., · -·~ ~., .u ~ v,....u > .,,,,,,,.,,., >.,,,,, ,. / .,,.~ ., •., ~'-' ,~- !:r" \~\!~ ~When I have fashioned him [in due proportion] and breathed into him of My spirit, then prostrate in obeisance unto him) (Quran 15: 29) Throughout our daily life we eat, drink, bathe, work, learn and rest; while we are nourishing our bodies, we rarely remember the food of the soul: its connection with its Creator, how it strives for Allah's pleasure, compassion and satisfaction. The imbalance of the spiritual body occurs when the soul dissociates itself and disconnects from Allah; when it strays away from the Straight Path.

Submission to God (Islam) is the only salvation of the soul: it is the only spiritual healer. This is a fact that is well known but intentionally ignored by human beings who vainly search for their happiness and peace of mind in worldly gains and transient trivial pursuit. Contemporary societies are now struggling to rebuild people's faith and connections with their Creator, especially in the young generations, admitting finally that a closed-minded attitude with a totally materialistic focus can only end up with an imbalanced and unhealthy body and soul. Studies show that believing in the 'Higher Power' (Allah) is the best coping strategy for various life challengesbe they physical, emotional or social demands. 1 Faith in our Creator helps not only in coping with life's crises and serious calamities, but also in handling everyday minor hassles and discomforts. 1 Hensrud, 2006. Science and the Spiritual Quest program (SSQ) was an international event organized by the Centre for Theology and the Natural Sciences of UNESCO (United Nations Educational, Scientific and Cultural Organization) from 1996 to 2003. SSQ was a quest for ethical and spiritual meanings in the different scientific fields.2 The program questioned the role of the human being in the world, the true meaning and purpose of human life and work and the moral basis of human actions.

This unique program represented a worldwide awakening to the need for integration of the spiritual dimension into our everyday activities, even the most scientific ones. Desperately seeking a way out of the meaninglessness of their hectic daily lives, many people are now resorting to yoga, practicing Buddhist meditation or considering certain forms of spiritual retreat. These techniques are often confused with the true meaning of a spiritual life, although they do help one to reach a temporary balance between unlimited pleasure and the total denial of passions and worldly desires. In contrast, says Muslim philosopher Tariq Ramadan, "Islamic spirituality is not a half-hour routine, neither is it achieved through one's separation from the external world, nor is it deprivation from life's pleasures and enjoyments. It is instead a perpetually liberating process, a purification and nourishment for the soul." 3 Islam spirituality increases our awareness of the true meaning behind our creation; it is a constant reminder of our true goal and mission in life so that we stay focused on the right path, satisfied and content with whatever life hands. If religion is the rituals, the officially recognized and applied system of faith and worship, then spirituality is the essence of these 2 CTNS, n.d. 3 Ramadan, 2004. practices.

We cannot disconnect religion and spirituality; we cannot practice one without the other. We cannot pray without feeling love, submissiveness and connectedness to Allah; there is no point in giving charity without seeking Allah's forgiveness and feeling compassion and supportiveness for others. Religion and spirituality are not synonymous, they are complimentary. 4 Your spirituality represents your own interpretation of life; it is a unique and distinctive concept that belongs only to you. It is an inner feeling that generates your interests and actions. Spirituality helps you to understand why you are here on earth and what your values, .goals and purposes are. It makes you adjust your priorities and it supplies the driving force and stamina required to fulfil your mission. 5 Most importantly, it connects you to the Greatest Power of all, to your Creator, Allah, the Creator of the heavens and the earth.

Allah has put into each and every one of us an original breath, a natural craving, an instinct that leads the way to Him: J:~ 1 ~ ~81 ~ J1 ~\ 0~ h_;. ~~ ~_J ;;~9> 0~ '1 u:;\6J1 ~ ~_; ~1 ~ 11 ~,~ ~ ~ ,£_~ (r'. : i /,Ji •_;.,....) ~~ ~Allah's fitrah [Allah's Islamic monotheism], with which He has created humankind. No change let there be in Allah's Creation [the Religion of Allah], that is the straight religion, but most people do not know) (Qur 'an 30: 30) Tariq Ramadan in his book Western Muslims and the Future of Islam further explains that spirituality is your way to know and 4 Hensrud, 2006. 5 Ibid. worship Allah; it is your liberation from the worldly idols and your transcendence to a higher level of being where your soul is only longing for its Creator and seeking His pleasure in each and every action. This liberation process, he adds, is far from easy. It requires a continuous struggle to avoid being consumed by worldly passions. 6 Nevertheless, it is a road worth travelling, as it is the only way for true satisfaction and bliss in both this mortal life and the eternal Paradise. This is the true meaning of jihad: struggle against one's own self, the work needed to overcome internal conflict, to liberate one's soul and to live in peace with oneself and the rest of the universe. This inner peace is the aim of each and every one of us.

Whatever our level of education, fame or wealth, we need this inner peace, this feeling of harmony with ourselves and with the rest of the world. 7 . This inner Jihad is a daily requirement in every Muslim's life and it is actuated by the acts of worship that were clearly taught and demonstrated by our dear Prophet, Muhammad. Again, Muslims' acts of worship are not weekly or monthly requirements; they are perfectly spread over our daily, weekly, and annual schedules as constant and continuous reminders of our spiritual dimension. Our five daily prayers evenly distributed throughout our waking hours, the Jumu 'ah (Friday) congregational prayer and gathering with fellow Muslims, our acts of charity, be it obligatory or an optional act of soul purification, our Rama9an fasting, Qur' an reading, remembrance of Allah, and pilgrimage to the two holy places, all these acts enhance our spiritual connection and adjust our intention and sincerity all along our path through life. 8 6 Ramadan, 2004. 7 Ibid. 8 Ibid. These practices are the restorative of one's exhausted soul; they are the curative prescription for modem society's ailments like misery, depression, stress and loneliness; they are our bridge to Allah. $aliit (Muslim Prayers) ~ i l e we are always interested in our body's needs, we tend to ignore the needs of our souls. That is an important reason why Muslims are ordered to pray five times a day: to keep renewing their connection with Allah throughout the day, adjusting any minor deviation or unintentional straying away from the Straight Path, and thus to supply their souls with an infinite source of energy. «It was related that Abu Hurayrah said: "I heard the messenger of Allah say, 'If there was a river at the door of anyone of you and you bathed in it five times daily, would you see any dirt on yourselves?' They (his Companions) answered, 'No trace of dirt would remain.' He (~ ) added, 'That is the similitude of the five prayers with which Allah blots out evil deeds'."» 9 Early Muslims sought the prayer time like a slave seeking his freedom; that is the true freedom of the soul from all earthly connections, boundaries and limitations.

Prophet Muhammad (~ ) used to say to Bilal(~). his Companion who was responsible for the call to prayer: «O Bilal, give the call to prayer, and bring comfort to my heart.» 10 Prayer energises the soul and helps us transcend to a higher level of awareness. Nick Williams gave the analogy of an airplane 9 Al-Bukhari. 10 Abu Dawood. pilot following his usual path, but when he encounters any rough weather, he needs to shift to a higher altitude to acquire a clearer view. 11 As Muslims, we should not even wait for turbulence to resort to higher altitudes: we constantly seek these higher connections to transcend our situations and adjust our priorities. Prophet Muhammad (~ ) taught us: «You are in prayer for as long as you are waiting for it.» 12 Studies show that engaging in regular ritual activities helps us relax, which in turn adjusts our blood pressure and heart rate, and harmonizes our breathing. 13 Relaxation reduces the over-secretion of adrenaline resulting from the constant stresses of life. By reducing stress, as we learnt in the previous chapter, one empowers the immune system, protects the heart and adjusts one's blood pressure and circulation. This regular act not only harmonizes the soul, but also heals our physical ailments and helps us cope with the tensions of everyday life. Many studies now show the evidence of reduced rates of depression, melancholy, sorrow, and pessimism among individuals who perform their prayers regularly.

The books on the Prophet's life show how the Prophet (~ ) resorted to prayer when he had any worries or problems. Allah says in His Holy Book: (fo :o_;:;;JI ".Jr") ~And seek help in patience and prayer, and truly it is extremely heavy and hard except for those who have true humility [those who obey Allah with full submission, fear His Punishment, and believe in His Promise (Paradise) and in His Warnings (Hell)].}> (Qur 'an 2: 45) 11 Williams, 2004. 12 Al-Bukhari. 13 Hensrud, 2006. Allah (~) also says: ~® £,;~1 2 ~ iJ jjl ~t ~\ L:/·J ~\~ 5:J1 ~~~ ( \ o'f : o_;:..;JI •_;..,.....) ~O you who believe! Seek help in patience and prayer. Truly Allah is with the patient ones) (Quran 2: 153) In order to acquire the full benefits of prayer, one should approach it after ablution, which aims first at cleaning any physical dirt on the body and clothing. ·<"--:.{1" :i ~~ oµf -:: >> i~ J"1 ·~·-! 1~1 t~ /1: ~ J, (~tJ:;l... r-~ /---' -k-' r-"'~--' / ~ ~ ~ y-o ~ / "f:. .,,..- ~0 ... ~\ Jl ~)~ ~--'~~ ~T_; ~SJ, Jt ~O you who believe! When you intend to offer the prayer, wash your faces and your hands [forearms] up to the elbows, rub [by passing wet hands over] your heads, and [wash] your feet up to the ankles .. ) (Quran 5: 6) Ablution is not a mere physical act; it is a sign of the purification of the soul, driving away evil thoughts, clearing the mind and preparing one to concentrate only on the glorification and worship of Allah.

Prophet Muhammad (~) taught us that ablution washes away sins, purifying and cleansing the soul: '«If the Muslim performs ablution and washes his face, any offence he overlooked with his eyes will come out with the water; and when he washes his hands, any assault he committed with his hands will come out with the water; and when he washes his feet any misdeed to which he walked with his feet will come out with the water, till he concludes (the ablution) free from sins.» 14 14 Muslim and Tirmidhi. After ablution, one should perform prayer with a complete sense of humility and submissiveness to Allah. Put all worldly thoughts behind you; in prayer you are directly addressing Allah. You should try to sense the meanings of each word and verse you are reciting; contemplate these meanings as deeply and sincerely as you can to keep you away from any mental distractions. According to scholars of the Sunnah, it is disliked to close the eyes during prayer, but if this is necessary to help you concentrate, you can do it. I cannot even try to explain the marvellous effects of a true prayer.

One who practices it will soon feel and learn for himself; it is enough to say that Prophet Muhammad (~ ) told us: «If one prays two rak'ah with full concentration, Allah forgives that person for whatever sins were committed .before.» 15 Timings of the five prayers are adjusted according to the daylight and night time calculations; this helps us to maintain our connection with Allah all our waking hours, and organizes our eating, working, resting, and sleeping pattern. 16 To be able to pray Fajr (dawn prayer), we have to go to sleep early and wake up early, thus we eat our supper early and sleep soon after 'isha' (evening prayer), to allow the body to rest. This gives the brain the chance to synthesize and secrete the neurotransmitter dopamine, a chemical responsible for giving us energy, motivation and increased interest and focus. Early in the morning, Prophet Muhammad (~) used to wake up, drink a cup of warm water with one teaspoonful of honey dissolved in it, and then pray. After fajr prayer, he rested for meditation and morning Dhikr-Allah Allah (remembrance of Allah) till sunrise, when he prayed Duha' prayer (a non-obligatory prayer in 15 Bukhari and Muslim. 16 Abd al-Ati, 2003. the forenoon). This habit is very beneficial for increasing concentration and mood elevation throughout the whole day. Waking up early and drinking a honey tonic enables the brain to secrete enough serotonin to boost one's mood for the rest of the day.

The two hours after sunrise are the peak production time of serotonin, the hormone responsible for a feeling of wellbeing and for uplifting the mood.17 After Duha' prayer, it is time to start work till noon, when we take another short break to recharge our souls with an extra boost of energy while praying the midday prayer < J2.!!.uhr), after which it is usually time for lunch, then we resume work till 'A$r (afternoon prayer) time, about which we are specifically ordered by Allah to respect its timing: ~Guard strictly the [five obligatory] prayers, especially the middle salah [i.e. the best prayer 'A$r]. And stand before Allah with obedience [and do not speak to others during the prayers]) (Quran 2: 238) The middle prayers are believed to be Fajr and 'A$r prayers. Prophet Muhammad said: «The angels descend to you in succession by night and by day, but they all gather together with you at the dawn and afternoon prayers. Those who have passed the night with you ascend to Heaven and Allah asks them, although He is well aware: "How did you leave my servants?" The angels reply, "They were praying when we left them and when we arrived we found them praying."» 18 17 Gray, 2003. 18 Al-Bukhari. In order to respect 'A~r prayer timing, people should not sleep after lunchtime. This is beneficial to health, as sleeping directly after eating slows down digestion and weakens the body.

After 'A~r, Prophet Muhammad (~) used to take another few minutes for meditation and evening Dhikr-Allah. After this little rest, the body is fully reenergized for resuming work till sunset (maghrib) prayer, after which comes dinnertime, followed by some gentle physical exercises such as walking, which aids digestion, benefits the metabolism, strengthens the heart and boosts blood circulation - as previously discussed. At the end of the day it is time for the evening prayer ('isha'), then a early to bed for a good night's sleep, interrupted for some extra night prayers (tahajjud) for more energy . supply and food for hungry souls. Night prayer Night prayer is not obligatory for Muslims, yet it offers many spiritual and physical benefits. In the Quran, Allah stresses the importance of this sacred prayer: 5(-~i\ l~~: & ;j... jl ~ ~ ~_:-'J ,, .. ~ iii..... ~.,, ~\ )/ r~ ... ~ ~ ti..... '11" V': t-if )~ .,, "? >:~/') ~:, t.1 ~ '5Ll-, i.

T / '-!'=1.:11 SG lb , 01~ ~ ~ 1.: ~ ~ -, y / GI~ ~ . Jt~:. )l·: ~ .,'.I (1-'I' : j--~I •Jy-) ""'Ffi ~~ ~Stand [to pray] all night, except a little, half of it, or a little less than that, or a little more; and recite the Quran [aloud] in a slow, pleasant tone and style. Verily, We shall send down to you a weighty Word [obligations and legal laws]. Verily, the rising by night [for tahajjud prayer] is very hard and most potent and good for governing [the soul], and most suitable for [understanding] the Word [of Allah].~ (Quran 73: 2-6) Some researchers advise patients suffering from various physical or mental ailments or distress to get out of their beds at night, freshen themselves up with some water, massage their hands and feet and perform some gentle breathing exercises and physical postures. We can see that this practicaJJy describes waking up at night for ablution and night, prayer. Prophet Muhammad (~) said: «Perform night prayer, as it is the habit of the righteous people before you.

It brings you closer to Allah, prevents you from wrongdoing, expiates your sins and drives away illnesses from your body.» 19 Pilgrimage 3f ajj is one of the five pillars of Islam and it is the only pillar that has a chapter in the Qur' an that bears its name. Hajj is obligatory once in one's lifetime, for all Muslims who are physically and financially capable of performing it. (0.Y : J I ~ Jf •.;_,....) ( .. And Hajj [pilgrimage to Makkah] to the House [Ka'bah] is a duty that people owe to Allah, those who can afford the expenses [for their conveyance, provision and residence]. .) (Qur 'an 3: 97) Our journey to Allah's House has to start with complete detachment, total freedom from any earthly bonds, and complete devotion to Allah 20 • A Muslim sets out on the hajj with a clear, unoccupied mind; nothing should distract him or her. That is why 19 Tirmidhi. 20 Abd al-Ati, 2003. Muslims should pay all their debts, finalize their business deals, leave enough provision for their children and dependents, forgive any past transgressions, and purify their hearts and souls before heading towards Makkah.

During the pilgrimage, Muslims gather on a specific day in Makkah to perform the specified rites; this is the largest annual gathering for all Muslims, who go there seeking only Allah's forgiveness and mercy. Prophet Muhammad (~) said: «Whoever performs the pilgrimage and does not commit obscenity or wickedness, will return as (pure and free of sin as) on the day that his mother gave birth to him.» 21 He also said: «People performing hajj or 'umrah (the minor pilgrimage) are Allah's guests, if they supplicate to Him, He will respond to their demands, if they ask something of Him, He will give them and if they ask for His forgiveness, He will forgive them.» 22 Whoever goes to Makkah and visits the Ka 'bah can definitely tell how distinguished this place is. Makkah is the centre of earth, it is the first house ever built by our father Adam and was reconstructed by Prophet lbraheem and his son Isma'eel, to be the spiritual centre of Islam. Just being there relieves the heart and boosts the spirit; it gives the feeling of closeness to Allah when one remembers that in this same spot many of Allah's prophets stood and worshipped. 23 This place offers an immense uplifting energy; it gives the feeling of dominant peace and serenity through the enormous demonstration of humanitarian bonding and universal brotherhood. 24 Hajj is a course of spiritual enlightenment, devotion and humanity. 21 Al-Bukhari, Muslim, A):imed and Tirmidhi. 22 lbn Majah. 23 Khaled, A. (..lll.,.:. Jr). 2003c. 24 Abd al-Ati, 2003.

The first lesson learnt in this course is shown in the first verse of the chapter known as 'The Hajj', where Allah (~ ) says: '°'ff\~~ ~~ - ,, ·-;: ~~1 ;J'T' -..J"' , 'J'..) 61~ ~£: ~, i ~ ~1 > (J11~ .'.) !.,-4--> U"' 'Yt:::- *l.- ¥ ,,., (\ : ~ I •_;.,....) ~O people! Fear Allah and be dutiful to Him! Verily, the earthquake of the Hour [of Judgment] is a terrible thing!) (Quran 22: ]) The rites of pilgrimage are a clear and stem reminder of the Day of Resurrection, when all humankind will be gathered. The crowds, the seemingly unending waiting under the blazing sun, the sound of millions of voices raised in supplication and prayers everywhere, all these are striking reminders to us all of how we will await our final fate on the Day of Judgment. 25 The simple white garment of hajj (ilJ,ram), resembling a shroud, is a reminder of the end of this life, when we will all be gathered waiting for Allah's final decree regarding our ultimate destiny - heaven or hell. 26 The hajj is a reminder of our equality before Allah: no superiority of race, wealth or origin. It is a lesson in detachment and self-denial. It is an invitation to think of the next life, to perform more good deeds, to detach ourselves from the material aspects of life and seek only Allah's satisfaction and approval. ,.,-('f" I,,• ,.(~ .>~f\ . · ,, ~. • ~\ ..;__:_..;') " ' { ~ .).Y:"' ~ uA -, i;l:J\ ~,,l.- . .'-) ~ i:;( v :_;,' i.

Y.J"Jf" (V :~Io_;_,....) ~And surely, the Hour is coming, there is no doubt about it, and certainly, Allah will resurrect those who are in the graves) (Quran 22: 7) 25 Khaled, A. (.ul,,;. .Jr~,), 2003c. 26 Abd al-Ati, 2003. Hajj is a confirmation of our obedience and submission to Allah, a promise to fulfil His orders and avoid the deeds that He has forbidden. It is a source of faith, strength and devotion. It is training the soul for the complete and unconditional surrender (Islam) to Allah. As we hurry between Saia and Marwah, and drink water from the spring of Zamzam, we remember when Prophet Ibraheem, on Allah's orders, left his infant son Isma'eel and his wife Hajar in Makkah, which was back then totally uninhabited.

We acknowledge the strength and faith of that mother submitting to Allah's will. Hajar stayed in Makkah for some days before her food and water supply ran out. She then ran in all directions trying to seek help for herself and her infant. She hurried between the two hills of Safa and Marwah seven times before the water of Zamzam spurted out in the middle of the desert at the feet of her baby boy. Throwing the pebbles at the three stone pillars allows us to relive the historical moment when Prophet Ibraheem was ordered to slaughter his son Isma 'eel as the ultimate sacrifice to Allah. The pebbles they threw at Satan when he tried to prevent them from obeying Allah symbolised complete submissiveness, devotion and servitude to Allah; this is the true meaning of Islam. ~Then, when they had both submitted themselves [to the Will of Allah], and he had laid him prostrate on his forehead [or on the side of his forehead for slaughtering]; and We called out to him, 'O lbraheem!

You have indeed fulfilled the vision!' Thus do We reward the doers of good. Verily, that was a manifest trial, and We ransomed him with a great sacrifice) (Quran 37: 103-107) This lesson is clear in the 32"ct verse of Soorat al-lfajj: 27 <n : ~ 1 •.;..,.....) ( .. And whosoever honours the Symbols of Allah, then it is truly from the piety of the heart) (Quran 22: 32) That is total obedience, submissiveness and surrender! Allah says in the 7ih verse of the same chapter: iµt ~_; b~1 bU..:t ~ \ ~( 6-)1 Lt~~ ,.t.ffB:t t,,,,,.,,. ., . ·> /, J/ "'.·---:r (VY : ~ \ •.;..,.....) ~~ ,;_,:_,~ r 4-=J; .J:->',l\ ~O you who believe! Bow down, and prostrate yourselves, and worship Allah and do good that you may be successful.~ (Quran 22: 77) Hajj is a strong confirmation of the importance of the unity and brotherhood of Muslims. 28 All Muslims assemble in response to Allah's call. The men are all dressed in the same way, and the women wear simple, plain clothing without adornment, so that there is no indication of rank or superiority.

All must follow the same regulations, perform the same prayers and supplications and observe the same rituals in the same way, time and place. It is a reminder that they all worship the One and Only Allah, and honour the same religion, so they should follow the same path in order to promote their mutual welfare. We are ordered to face the Ka'bah in all our prayers; Muslims from all over the world are facing the same direction everyday, at every prayer, but still, this universal symbol of 27 Khaled, A. (J.lt.,,:. Jr), 2003c. 28 Abd Al-Ati, 2003. unity is not clear to us. Here in front of the Ka 'bah, it is crystal clear.

All Muslims are directed to one and the same central point. The view of the large concentric circles of worshippers around the Ka 'bah is a sound reminder of the unity of our goal, purpose and view in life - if we take the time to reflect upon it. The next lesson one learns from Hajj is how precious time is - the one currency that you can never return! We only have few days in this holy place; we should take advantage of each and every second. Time is so precious; there is not a moment to lose. You will discover that you can do a lot more with your time than you think.

The more efficient you are with it, the more fruitful it will be. Meditation and Dhikr-Allah cA1 editation is the safest way for true knowledge and spiritual transcendence, the right path to get closer to Allah,29 to free the mind from superstitions, doubts and any thoughts that lead to sin, and fill it instead with certainty, love, compassion, and purity. The beauty of the universe is a continuous reminder of Allah's Power, Wisdom and Mercy. It is a clear manifestation of Allah's Names and attributes: The First and The Last, The Manifest and The Hidden, The Sublime, The Most High, The Transcendent, The Most great, The All-Hearing, All-Seeing and the Knower of All. Reflecting on Allah' s creations gives us a feeling of serenity and peace; it fill s the soul with relief and surrender to its Omnipotent, Ever-Mighty, and Omniscient Creator. Pondering assures you that you are in safe hands; you are well taken care of and well protected. 29 Abd al-Ati, 2003 .

Meditation and deep thinking is a valuable source of spiritual enlightenment; it is your way to humility and pure wisdom. It is an incessant source of peace, gratefulness and appreciation for all Allah's gifts and blessings. It teaches patience, surrender and love for our Most Holy, Most Beneficent Creator. It is a great way to detach yourself from daily struggles and worldly distractions, giving your mind a chance to relax and recharge, and allowing you to reconsider your priorities. 30 Besides these immense spiritual benefits, meditation is a powerful relaxation tool that heals your physical body and enhances your intellectual performance, as mentioned in previous chapters. Some Muslim scholars consider meditation as a sign of worship and devotion to Almighty Allah, as it brings us closer to Him through His wonderful creations. Al Hassan (~ ) said: "Deep thinking for an hour is better than one night of standing in prayer." 3 1 'Omar ibn 'Abd al-'Aziz once said: "Meditation about Allah's benefactions is one of the greatest acts of worship." 32 In the Quran, many verses urge us to think and meditate; they even give us clues as to what we should think about: ~Do they not look at the she-camels, how they are created?

And at the heaven, how it is raised? And at the mountains, how they are rooted 30 Y ahya, 2003b. 31 Khaled, A. (..l.ll> J_rS-), 2004c. 32 Ibid. and fixed firm? And at the earth, how it is spread out?) (Quran 88: 17-20) }} , , ,_,, ,!}, /,' -~-i".' ,, ~ ,, • ., , ~, -. .,, ,,-; , -: }.._ ~I. fb ~ ~- C._., ~ ~_) ~ ~J:'.l! y-!-1 ,.;i)':11.J y~I ~ ,'.Jl::,,•· .J., c:, J-5_:; ~ ;~r ~ ~ Sj t_, J:11: J;Jr uh:t ~ 5~~~ . .:~i . -:. . .. ; .,. . , . . ..,, , ,. ,,.."t""'.....; ,,,... ~ ,,,. . . . ~ ~-7.. , / ~ All.~,,,.). •.,,,,.,,.., J.>.,,,.,.. ,,,..,.., -,// ,,,,,,,, ,,,.,,, ,,,._~.., (o-'l" : ~ ~1 .)_,.....) "'('.~ .:i~ ;t_;l ~I. ~JI ~~.J lv;_r ~ J4..J I ~Verily, in the heavens and the earth are signs for the believers. And in your creation, and what He scattered [through the earth] of moving [living] creatures are signs for people who have Faith with certainty. And in the alternation of night and day, and the provision [rain] that Allah sends down from the sky, and revives therewith the earth after its death, and in the turning about of the winds [sometimes towards the east or north, and sometimes towards the south or west, sometimes bringing glad tidings of rain, and sometimes bringing the torment], are signs for a people who understand) (Quran 45: 3-5) ,1,.,,,..., >,,,,,..,.,,...,.t::.,....,,. •..,{ ,,,.,.,. .,,..,. ... •.., ~ '.> ;;Glll >.~-.JI\~ ..,-;,;a ·- 1·• 11 u---> ,x' . ;G= • \.-"t:,~ ~ !J..,......, ··'11 ~·- ~ 1~}.._ - ,, <..FT •J. ~© ;-:0 :J.

Jb _¥ j1 0~ 1*~1 ~Say, 'Travel in the land and see how [Allah] originated creation, and then Allah will bring forth [resurrect] the creation of the Hereafter [resurrection after death]. Verily, Allah is Able to do all things) (Quran 29: 20) When we adopt the habit of meditation and reflect on Allah's signs all around us, we feel the submission to our Creator and reach a state of humility, gratefulness and detachment from our worldly possessions: neither grieving over our losses and calamities nor over rejoicing in our wealth or fame. 33 Allah (~) says: 33 Y ahya, 2003b. 4In order that you may not be sad over matters that you fail to get, nor rejoice because of that which has been given to you. And Allah does not like prideful boasters) (Quran 57: 23) Studies show that the regular practice of meditation not only helps to control our feelings and reactions, it also regulates and harmonizes our internal body functions. 34 The effect of meditation extends from relaxing the mind and voluntary muscles to the relaxation of involuntary body structures like the digestive, cardiovascular and pulmonary systems. Meditation leads to physical wellbeing in addition to spiritual transcendence. 35 Physiologically, meditation can be considered a transient state between sleep and wakefulness. Research has found that meditation induces positive physiological changes; it regulates breathing, harmonizes the heart beat, improves blood circulation and relaxes the mind.3 6 Meditation is a powerful tool in stress management: it is an essential part of self-improvement and healing programs, helping individuals take control of their emotional responses as well as of their thoughts and actions. Passive meditation The simplest form of meditation is to focus on your breathing.

This type of meditation acts by clearing and relaxing the mind from its preoccupation with problems - whether at work or in daily life. 34 Lazar et al. 2000. 35 Gillani & Smith, 2001; Tassi & Muzet, 2001. 36 Eppley, Abrams & Shear, 1989; Holmes, 1988; Wallace & Benson, 1972. You may find thoughts intruding preventing you from total concentration on your breathing, this is perfectly normal. Just return to your breathing: feel your lungs filling and emptying; do not try to control their movements, just follow their pattern in peace and tranquillity. Prophet Muhammad (~ ) used to meditate for hours in the cave of J:Iira' before being selected as Allah's Messenger to humanity. This type of meditation has to be performed in a quiet place. You can practice it in your room by closing your eyes and visualizing whatever brings you peace and serenity.

You may also choose to look at a pretty sight like a flower or a plant. Or, you could perform this kind of meditation in the open air looking at beautiful scenery around you like the seashore, waterfalls, or green hills. Practicing this meditation regularly focuses the consciousness on one' s inner quietude, retreating for a while from all worldly interests and striving to overcome all tensions, distractions and negative emotions. It helps you to see the world in a different way, free of any selfish thoughts, and increases spiritual awareness of the beauty and perfection of the creation and the Creator. It teaches you to simply let go and just be. Start with five minutes of total calm, focus on your breathing, slowly inhale, then exhale and be aware of the air entering and leaving your body.

Do not control your breathing, do not force it or try to adjust its rhythm; relax and let it harmonize on its own. Gradually, you will find yourself able to increase your meditative time. Through regular practice, you will also be able to reach a clearer mental state more rapidly. Dhikr-Alliih This is another type of meditation; it works by increasing your concentration. Choose a word or a small phrase that makes you feel good when you say it, like one of the Names of Almighty Allah for example, or a dhikr: ''There is no one worthy of worship other than Allah (La ilaha illa Allah)." This meditation can either be passive, just helping you to relax and clear your mind, or it can be active: using the resulting relaxed state of mind to solve your day-to-day problems or direct your concentration to some new meaning you want to add to your life (you will find many remembrances that give one hope by asking Allah for guidance, health or provision). Sit in a relaxed position, keep your eyes closed, breathe freely and regularly through your nostrils; and each time you exhale repeat your word or phrase, try to send away any intruding thoughts and concentrate only on your chosen dhikr.

You can use prayer beads to help you focus, but it is better to use the fingers of your right hand as our Prophet (~) used to do. A man once came to Prophet Muhammad(~ ) asking him to specify an important Islamic ritual for him to cling to; the Prophet said: «Keep your tongue moist from (repeating) Dhikr-Allah.» 37 In the Quran, Allah (~ ) says: ~And remember Allah by your tongue and within yourself, humbly and with fear, without loudness in words, in the mornings and in the afternoons, and do not be of those who are neglectful)(Quran 7: 205) 37 Tirmidhi, Al;imed and Ibo Miijah (and Ibo l:libbiin noted it in hi s compilation of sound hadiths, as did Albani). Allah urges us to find time during our busy day for this sacred act of worship: ~O you who believe! Let neither your property nor your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers) (Quran 63: 9) Chanting your dhikr aloud or repeating it silently both offer great benefits to your heart and soul. Just focus on your words as deeply and profoundly as you can, feel the meanings behind each word you are saying and recognize what they carry of energy and sacredness.

Enjoy their holy rhythm and shut your five senses to the outer world. Stay in your calm and serene place concentrating on one thing: your dhikr. Let go and relax! The body absorbs the energy generated from these holy words; through their frequencies, your whole system is relaxed until it reaches a stage of serenity and peace, releasing suppressed anger, fear or resentment and reducing stress. The ability to record our brain waves and frequencies using EEG (electroencephalograms) has taught us a great deal about our amazing intellectual abilities. When you are awake your brain frequency (in beta waves) ranges from 14 to 60 waves per second (Hz).

At this level, your brain is fully alert and active. On the other ~ 11 \,./ \..... "' v hand, during your sleeping pattern your brain waves (delta) slow down to about 3 Hz; at this level we are fully unaware of our surroundings. Between these two extremes there are two other known frequencies: theta and alpha. The theta frequency is a near-sleep level of awareness when we practically 'fall' into sleep. Alpha waves, ranging from 7.5 to 13 Hz, are the ones that interest most researchers nowadays.

Those are the meditative levels of brain activity: an extremely relaxed rhythm, yet a fully conscious level of awareness reached by the regular practice of deep meditation and reflection techniques. 38 Scientists believe that at this state of awareness, the mind is at its optimum creativity and inspirational potential. At this level, the mind is ready to accept, assimilate, analyse and memorize new ideas, information and suggestions; it is in its best learning state. At this level, we are gradually getting into the habit of engaging our right brain hemisphere in our regular intellectual activities. As we learned in Chapter Three, this part of the brain processes our emotions and feelings; it is involved in visualisation and creativity. At this level of awareness you can best deal with your stresses and negative emotions, relax and reprogram your mindset. 39 Dhikr-Allah does not need a specific time or place. It is one of the easiest acts of worship, though it should fulfil three very important conditions.

First, it should be performed with the intention of drawing closer to Allah. Second, it should be performed in abundance. Allah (~) says in the Quran: { .. And remember the Name of Allah much [both with tongue and mind], so that you may be successful) (Quran 8: 45) ~O you who believe! Remember Allah often and much) (Quran 33: 41) 38 Louis, n.d. 39 Jose Silva UltraMind system, n.d. From the phrase 'Divine Remembrance', we can understand the reason behind this condition.

Divine remembrances help you not to forget...but, forget what? No one can forget Allah! That is true, but you can grow inattentive, you can lose focus, stray away from the main purpose of your creation. The human being, by nature, is inclined to forget, neglect or get distracted. This sacred practice, these few minutes you reserve from your time each day, help you restore your balance, remem~r your true goal, reorient your life and set your priorities straight. Divine remembrances, like any kind of meditation, need total concentration and absorption, so that they let you take charge of your thoughts and restore control over your life.

The third condition for effective Dhikr-Allah is that you should feel the words with your heart as well as murmur them with your tongue. It is sometimes difficult for a beginner to fully feel the meanings deep within his or her heart and soul. If other thoughts keep distracting you from your concentration, do not worry, just do not give up; repeat the dhikr as often as you can and with persistence and perseverance your heart will feel them and finally surrender to the Creator. Saying your daily remembrances allows you to enjoy many benefits: 40 •!• It takes you closer to Allah, and He responds to your calls. Allah (~ ) says: ~Therefore remember Me [through prayer and glorification]. I will remember you .. ) (Qur 'an 2: 152) 40 More about the spiritual benefits of dhikr can be found in Ibn al-Qayyim Jauziyah's book: ~ I ~ I if ~ I J.1}1 (The downpour of good words). •!• Dhikr-Allah dissipates distress and grief, relieves the anguished heart and brings you joy, happiness, tranquillity and serenity: ( ...

Verily, in the remembrance of Allah do hearts find rest.~ (Quran 13: 28) •!• It repels evil and enlightens the heart, showing this light as beauty and a glow on your face. •!• It strengthens the body by diverting the mind from the source of anxiety. thus giving the body the chance to heal. •!• Dhikr-Allah revives the heart. Imam lbn Taymiyah said: "Remembrance is like water to the fish: imagine how the fish will be if they leave the water?" Prophet Muhammad (~) said: «The example of the one who remembers Allah and the one who does not is like the living one and the dead.» 41 Remembrance of Allah is nourishment for the heart and soul and a remedy for cruelty and mercilessness. "A man came to Imam Al-Hassan complaining about his own hard heart. Al-Hassan replied: 'Soften it with DhikrAllah.' " 42 Prophet Muhammad (~) said: «Do not talk too much without remembering Allah, as too much useless talk without Divine remembrances hardens the heart; and those with hard, cruel hearts are the farthest away from Allah.» 43 41 Al-Bukhari. 42 Jauziyah, (~):-1 r. J .:r.1 .:r...lll ,._rl-), 2002. 43 Tirmidhi (a good hadith). Healing Body & Soul 419 Fasting g.sting is an ancient practice long known as a healthful treatment for the body and soul.

It is a common ritual in many cultures and various religions, and has been since the beginning of documented history. In Islam, fasting literally means voluntary refraining from food, drink and sexual intercourse before the break of dawn till sunset during the entire holy month of Ramac;lan.44 The true purpose of fasting goes way beyond that, however. Apart from its physical requirements, the teachings of the Quran and the Sunnah about Ramac;lan fasting carry valuable spiritual lessons, intellectual insights, social and humanitarian aims, and educational and moral values. 45 Ramac;lan fasting is one of the five pillars of Islam; it has been obligatory since the second Hijri year, that is, two years after the Prophet's migration to Madeenah. Allah says in Soorat al-Baqarah: ~O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may attain piety [Godconsciousness]) (Quran 2: 183) From these verses we can clearly see the main purpose of fasting: piety. Fasting is thus a remedy for the suffering of the soul: a time to draw closer to Allah so as to purify our souls from sins, while purifying our bodies from toxins, so as to find our way back to our Creator - Almighty Allah. 44 Abd al-Ati, 2003. 45 Ibid.

Fasting and spiritual benefits The spiritual lessons learnt through fasting in Ramac;ian are countless. Ramac;ian teaches us sincere, true love for Allah, as we perform this act only for Him. Allah says in this hadith qudsi: «All human deeds are for themselves, except fasting: it is for Me and I will reward them for it.» 46 Fasting is a lesson in patience and self-control; it disciplines the body by giving the mind control over physical desires and temptations, building strong willpower and effective devotion. Fasting frees the soul from the slavery of earthly cravings, from whatever it takes as essential in life to restore its command over the body, regaining dignity, freedom and total peace with its Creator, with itself and with the whole universe. Dr. Hammudah Abd al-Ati, in his book Islam in Focus, points out further spiritual features of fasting as it is performed by Muslims: 47 During the Ramac;ian daytime, no one - except Allah - can see us if we sneak to the kitchen and grab a bite of our favourite dessert, but we never do it; even young children who start practicing the fast at an early age never do it.

This is a test and a training lesson for our conscious mind and our willpower, our self-respect and moral dignity. Ramac;ian fasting improves our economic skills, teaching us adaptability, patience and forbearance. During Ramac;ian we learn to alter our eating schedule to only two meals per day, in which we consume less food and consequently spend less time, effort and money on the purchase and preparation of food - or at least, this is what we are supposed to do! 46 Bukhari and Muslim. 47 Abd al-Ati, 2003. Fasting is also a lesson in self-denial, evoking in us feelings of compassion for the poor and others less fortunate than we. It strengthens family ties and instils a sense of social belonging. In Ramac;lan, people are urged to preserve family ties by gathering the whole family for iftar (breaking the fast); this extends to distant family members, friends and even neighbours, as it is highly encouraged to invite others to break the fast with you, and if this is not feasible, to send iftar meals to neighbours and the poor.

In this way, fasting is a reminder of Allah's countless blessings, prompting us to be always humble, grateful and content. «Zayd ibn Khalid Juhni related that Prophet Muhammad (~ ) said: "He who provides for the breaking of the fast (iftar) of another will acquire the same reward as the fasting person without diminishing in any way the latter's reward." »48 Fasting in Islam is never practiced in isolation from society and life. Muslims should keep their normal daily routineincluding work, exercise, exams and appointments. However, extra time should be taken for the purification of the soul through Qur' an reading and Dhikr-Allah, and more effort should be made to increase and strengthen social ties, developing a real spirit of unity and brotherhood. In Ramac;lan, we are urged to search out the needy and to give extra charity. «Ibn 'Abbas related that the Prophet(~ ) was the most generous of people, and he was even more generous during Ramac;lan when Gabriel visited him every night and recited the Quran with him. During this period the bounty of the Prophet became faster than the rain-bearing wind.» 49 The Islamic method of fasting is a true lesson in morality and ethics; it spreads the spirit of forgiveness. The peace you make with 48 Tirmidhi (a good, sound hadith). 49 Al-Bukhari. your Creator and your soul extends as it were to the whole universe, increasing your feelings of tolerance, and giving you a sense of harmony and peaceful coexistence.

Prophet Muhammad's (~ ) teachings of Ramac;lan ethics also stressed the importance of guarding our senses: restraining the eyes from looking at any sinful act or event, the ears from listening to and the tongue from uttering any gossip or bad language. At the same time we must guard all our body parts: restraining our hands from wrongdoing, our limbs from taking us towards any sinful act or event and above all, he (~) urged us to control our tempers. «Abu Hurayrah (~) related that Prophet Muhammad (~ ) said: "If a person does not give up falsehood and false conduct, Allah has no need that he should abstain from food and drink."» 50 He also said: «Some people who fast gain nothing beyond hunger and thirst.» 51 Prophet Muhammad (~) also taught us: «Satan flows through a human being like blood in his veins, so restrain his paths with hunger.» 52 By emptying the stomach, we relax the whole body which of course helps to clear the mind and invigorates the soul. Abstaining from eating when one is hungry is not easy, but practicing it frees the mind and aids in developing concentration and wisdom, by providing time to focus on spiritual matters - the food of the soul: prayers, supplication, Dhikr-Allah, and reading and reciting the Qur' an. Fasting and physical benefits Besides the various spiritual benefits of fasting, recent research has shown its valuable effects on physical health. According to Dhahabi in his Medicine of the Prophet, it was thought that the 50 Al-Bukhari. 51 Al:uned and I:Iakim (a sound hadith). 52 Bukhari . stomach was "the seat of disease" .53 The Prophet (~ ) told his people: «Fasting is Paradise,» 54 and this can be interpreted as indicating both the immediate and long-term benefits of abstaining from food, drink and sexual activity. Allah(~) says in the Quran: ,.(fffi\ ,, .v•,:. .~ 1--' ~,,. ~ ,,,..,, • ,,. ,,. -:: "t,, }.._ ( \ A i : o_:,.:....:.11 o_, _,...) "( ~ .:.,_;..L.ii _,.:.;J Wl ~ J:l. \_,.AJ-,A' WJ • • · °')"' ~...

And if you fast, it is better for you, if only you knew) (Quran 2: 184) Fasting gives the digestive system a rest and makes the body feel lighter. The energy usually consumed in digestion and food metabolism will be directed towards body detoxification, tissue repair and system healing. Leon Chaitow recommended fasting in his book Natural Alternatives to Antibiotics as an effective way to 'supercharge' the immune system. 55 He states that fasting boosts the activity of essential parts of the body's natural defence mechanism. During fasting the ability of the lymphocytes and other blood cells to encounter any bacterial attack is much improved, and since the level of free radicals in the body is reduced by reducing food intake, the activity of the antioxidants is retained for better cell protection. From this we can see the wisdom in the Prophet's (~ ) advice: «Do not force your patients to eat or drink, as Allah feeds them and gives them what they need of water.» 56 In addition, fasting gives a chance for the stomach and intestines to regenerate their mucous cell lining, as digestive 53 According to some scholars' opinions it is the saying of a famous Arab physician. 54 Ai)med and Nasa' i, an agreed-upon hadith. 55 Chaitow, 2003. 56 Ibn Majah and Tirmidhi. secretions are reduced during the day. Fasting also boosts the detoxification powers of the hepatic (liver) cells, cleans the kidneys and colon and purifies the blood.

Furthermore, it helps overcome obesity, aids in ridding the body of any excess water, and clears the blood from extra fats, which in turn frees the tissues from stored fatsoluble toxins such as pesticides or drug metabolites. The Most Gracious and Merciful Allah adapted the human body to withstand this difficult yet very beneficial fasting process. Dr. I:Iamed Muhammad, in his book Journey of Faith through the Human Body, 57 explains the natural changes occurring in the body to accommodate the daily fasting in Ramac; Ian. These changes include a reduction in the activity of the thyroxin hormone, thus the energy needed by the fasting Muslim to perform his or her daily functions is reduced, making him or her less susceptible to fatigue. In addition, the blood sugar level has been found to remain constant during the fasting hours and insulin secretion is kept under control, which is crucial to keep the brain supplied with glucose for mental concentration and optimum brain performance.

Sarni Mosuli, in his book Islam, the Physician of Modem Diseases, demonstrated the role of autosuggestion and inspiration, gained through faith, devotion and Divine love, in changing body physiology, thus reducing in the fasting Muslim the feelings of thirst and hunger. This autosuggestion can be even more powerful than the neurotransmitter messages sent by the hypothalamus in the brain to the stomach for it to feel the hunger and start asking for food. Instead, the body refers to its stored glycogen and fat deposits for energy supply. 58 57 Muhammad, H. (..L...s! .lo\.:.. .JJ-1 .lo\.:..), 2002. 58 Mosuli, S. (J-,, _,!.I .JJ-1 c/'L...), 2004. Healthy habits in Rama~an Prophet Muhammad (~ ) recommended breaking the fast immediately after sunset.

He said: «My people will adhere to good as long as they hurry to break their fast.» 59 He also said: «If anyone of you is fasting , let him break his fast with dates. In case he does not have them, then with water. Verily water is a purifier.»60 Next, Muslims should perform the sunset prayer in the mosque - for men this is obligatory - to reinforce social connections, then go back home to eat their iftar, which should be a light one. Remember this basic rule: ( .. And eat and drink but do not waste by extravagance, certainly He [Allah] does not like those who waste by extravagance) (Qur 'an 7: 31) Remember that fasting detoxifies and cleanses your body; you do not want to destroy all those benefits from your efforts in one meal. The whole purpose here is to have a lighter body in order to free the soul and focus on more important spiritual matters.

Ghazfili wrote that satiety results in laziness and sluggishness of the heart: it slows down perception and awareness, while hunger clears the mind and purifies the heart. 61 The Prophet (~ ) also strongly advised people not to skip sul:wor, the meal before dawn: «Eat suh,oor, as there is a blessing in 59 Bukhari and Muslim. 60 Tirmidhi, Nasii'i and l:lakim. 61 Ghaziili the Elder, (_Jl_;JI J..,J. .J...\,. \,J.i), 2004. it.» 62 He recommended eating this light meal as close to dawn as we can, to be able to keep our full strength during the day. «Resort to the pre-dawn meal to help you fast during the day, and resort to a midday nap to help you in your night prayers (qiyam).» 63 A short nap also helps the fasting person to recharge in the middle of the day. This is especially important for pregnant or breastfeeding women if they have chosen to fast in Rama9an. What's for iftar? After a long day of fasting it is wise to break the fast with a light, healthy meal. Start with dates if possible. Dates contain a high percentage of simple sugars that are easily and quickly absorbed by the body, giving an immediate boost of energy and restoring normal blood sugar levels (BSL) after a long fasting day.

Dates also provide the energy necessary for food digestion, assimilation and absorption, thus preventing the sluggishness often felt after the iftar. This tradition is still applied in many Arab and Muslim countries, where Muslims break their fast on dates pre-soaked in milk before performing their sunset prayer. The combination of dates and milk is very healthy. Dates are rich in vitamins A and B, in addition to magnesium, potassium and phosphorus. In addition to simple, easily absorbed sugars, they contain fibre, which relieves constipation, aids in cholesterol reduction, fights colon cancer and rapidly gives a feeling of satiety. Milk is rich in proteins, calcium, vitamin B2 and fat soluble vitamins.

The high glycemic index64 of dates is counteracted 62 lbn Miijah. 63 Ibid. 64 This means that they cause a rapid rise in the blood sugar level (BSL), leading to a hastened insulin surge. by milk. The fatty nature of milk slows down the absorption of the sugars in dates, preventing a sudden rush of insulin. Some iftar tips 1. Start with a bowl of soup - preferably a homemade, fat free one - and if you plan to have meat with your meal do not add meat to the soup. Here are some suggestions: •!• Vegetable soups are very nutnttous, rich in vitamins, fibres and phytonutrients. You can add any vegetable that you fancy; you can also blend it to make it smooth and creamy or just leave it naturally textured. •!• Lentil and bean soups (like hareerah, the traditional Moroccan soup) are rich in proteins, minerals, vitamins and fibre.

They are also quite filling, so if you are watching your weight, this is a good way to stop eating early! •!• Mushroom soups are another good choice: healthy, nutritious and above all delicious! •!• Tomato soup is my favourite; its high content of the anticancerous phytonutrient lycopene makes it an excellent nutritious dish. 2. Eat lots of fresh salad, it is both healthy and filling, but avoid the ready made dressings. You can prepare your own healthy dressing from olive oil, apple vinegar, thyme, basil and oregano. Include lots of fresh green leaves in your salad: the darker the green colour of the leaves, the more nutrients they hold. Green leaves provide vitamin C, folic acid (an essential B vitamin), beta carotene antioxidants, and lots of fibre, which helps the colon in its detoxification and cleansing process. 3. Avoid fats and fried food as much as you can.

Frying food creates unnatural fats called transjatty acids (trans fats) which studies have shown to be involved in many heart and circulatory disorders. Also, frying carbohydrates at high temperatures generates a toxic byproduct called acrolin which is believed to have a carcinogenic effect. Above all, there is the simple fact: 'fats make you fat.' 4. Do not consume lots of meat. Most of us consume more than enough protein in our diet, it is found - as noted in previous chapters - in meat, eggs, milk and beans. To reiterate, eating too much meat, the richest source of protein, results in painful gout symptoms in the joints.

In addition, meat contains a considerable amount of fat and cholesterol. 5. Try to replace empty-calorie desserts with fresh or dried fruits. There is a healthy traditional Egyptian dessert made simply by placing dried fruits (apricots, prunes, figs, sultanas or other raisins) in just enough water to cover and leaving them to soak for 8 to 12 hours; this is then topped with ground nuts and served. 6. Drink lots of fluids: fresh juices with no sugar added, herbal teas, milk and buttermilk. This does not compensate for your body's requirement of pure water, however. Drink as much as you can - at least 1.5 litres each night.

Do not sleep after iftar, be active, and take a walk even for just a few minutes to help your body digest the food. Be aware that if you fast properly (no overeating), you may experience some natural symptoms of detoxification as the toxins are slowly withdrawn from your body, especially in the first few days. These symptoms can be anything from fatigue to headache and maybe bad breath. These are totally safe and natural symptoms which you will soon overcome (as long as you are getting enough fluids). Always remember the hadith of the Prophet (~): «By Him in whose Hands is the life of Muhammad, the odour of the breath of one who is fasting is more pleasant to Allah than the fragrance of musk.» 65 And what's for suhoor? The pre-dawn meal is a Sunnah; the Prophet (~) said: «There is a blessing in eating su!Joor, so do not skip it.

At least drink a sip of water, for Allah and his angels give their blessings to the people who eat their meal before the break of dawn.» 66 So, we have to wake up even to drink some water or a cup of milk. The best food for su!Joor is a light meal of bread and cheese, (low-fat ricotta cheese - known as labnah in Arabic - is a good choice) or buttermilk. You can also eat some salad, fresh veggies, dried fruits, or bananas and muesli with some yogurt. Our basic rule applies here too: 'Do not overdo it,' and remember that the purpose of fasting in this holy month is to empty the stomach and lighten the body to free the soul. zakah (Charity) Z.kat is one of the five pillars of Islam. It is a fixed percentage of Muslims' wealth that they should distribute annually to 65 Muslim. 66 AIJmed (a hadith with a strong chain and noted in Albani's collection of sound hadiths). certain categories of beneficiaries as stated in the Qur' an. zakah, in its real meaning, is not a mere act of charity, nor is it a tax or donation, nor is it just an expression of kindness. zakah carries within its teachings valuable spiritual lessons; 67 it is a continuous act of devotion aiming at purifying one's soul. Allah (~) says in the Quran: (\ •'I" :~_pl •.Jy) ...(~ ,- ~h •>~46 ~~ ... ~ ('"'0-).J ~ /·Ai~ F_,_., ~1,-,; • •>).. p:;1 ~ ~,,, ~Take alms from their wealth in order to purify them and sanctify them with it..) (Quran 9: 103) Islam allows us to acknowledge the fact that possession is a natural human instinct.

Islam is nevertheless the religion of moderation, thus a fascination with money and possessions is highly discouraged, as it can weave itself into one's life and become its main driving force . ...(~ >> v:: '· 1 >/. >-:."\., ~/:. ;.:"'>:;;.\,, !<1<~\ _W,,~I la. ~~ ~ _r.\ :,O~ .iJl') q _:;.:)...UJ~ ~J'" !> J" ( \ o : J.WI •.Jy) ~your wealth and your children are only a trial, whereas Allah! With Him is a great reward [Paradise].~ (Quran 64: 15) Attachment to money wealth and material goods gives them an unacceptable power over our emotions, and this affects us physically as well. Who has not heard of someone who suffered a heart attack when they lost their fortune or their job? Their 67 Abd al-Ati, 2003. sudden loss of money or income source generated a major 'leak' in their body energy, dangerously draining their power and vitality. 68 The aim of zakah is to achieve a level of consciousness in which money and fortune is no longer a purpose in life, no longer an obsession or fascination; these feelings are replaced by contentment. It is good to be rich and wealthy, but your soul will accept any changes in your financial state, your feelings are detached, not enslaved by money. Faith in Allah is our priority; wealth and possessions are simply tools in our work as 'vicegerents on earth,' to put things to right on earth according to Allah's law, and wealth and possessions should never be in control of our actions and emotions.

Literally, the word zakah in Arabic means 'purification'. zakah purifies the donor's heart from selfishness, avarice and greed, Allah says in the Qur' an: ~Satan threatens you with poverty and orders you to commit sins; whereas Allah promises you Forgiveness from Himself and Bounty, and Allah is All-Sufficient for His creatures' needs, All-Knower) (Quran 2: 268) zakah also purifies the recipient's heart from envy, hostility, rancour and hatred. It converts these destructive feelings into good wishes for the wealthy, contentment and hope that Allah will expand their fortunes for them to contribute more in the wellbeing of the society as a whole. 69 68 Myss, 1996. 69 Abd al-Ati, 2003. zakah also purifies one's money from any doubtful shares which could have been mistakenly added to it, as pure and honest wealth are prerequisites for permanent prosperity and are an important condition for one's prayers and supplications to be accepted by Allah. It is mentioned by Dhahabi that the Prophet (~) said: «Allah only prescribed zakah to purify the remainder of their money.» 70 So, as we can see, this simple yet meaningful act aims at purifying individuals and inculcates in them the spirit of cooperation, love and mutual assistance. It cleanses the Muslim Ummah from corruption and dissociation. zakah is an act of kindness, consolation and comfort for the less fortunate, without encouraging in them laziness or dependence on others for their subsistence. Prophet Muhammad (~) said: «The hand that gives is better than the hand that receives.>>7 1 He also said: «If one refrains from asking others for money, Allah will forgive him, and Allah will provide for him and spare him the need to ask.» 72 In yet another hadith, he (~) said: «By Him in whose Hand is my soul, it is better for any of you to fetch a rope, cut and collect wood and carry it upon his back and sell it, rather than asking someone for something and that person may give it to him or he may not.» 73 zakah encourages all the members of society to work harder, to earn more and feel the inner satisfaction that comes from contributing to the wellbeing and happiness of others. It builds the spirit of social responsibility, commitment and interaction, and increases feelings of safety and security among members of the community. 74 70 A sound hadith. 71 Al-Bukhari. 72 Ibid. 73 Ibid. 74 Abd al-Ati, 2003.

Moral motives are an essential condition for zakah. Muslims should perform this act only for Allah's sake. When giving this money in charity, we should not feel pride or tell too many people about our good deeds. While performing this religious duty, we should keep avoid hypocrisy, which nullifies all good deeds. We should remain humble and sincere. Allah warns us against arrogance and hypocrisy in His Holy Book: ~Kind words and forgiving of faults are better than charity followed by injury.

And Allah is Rich [Free of all needs] and He is MostForbearing. 0 you who believe, Do not render in vain your charity by reminders of your generosity or by injury, like him who spends his wealth to be seen of people, and he does not believe in Allah, nor in the Last Day ..) (Quran 2: 263-264) ~If you disclose your charity, it is well, but if you conceal it, and give it to the poor, that is better for you. [Allah] will forgive you some of your sins. And Allah is Well-Acquainted with what you do) (Qur 'an 2: 271) Supplication (Du'ci) 0upplication is a beautiful type of worship. Prophet Muhammad (~) said: «Supplication is worship.» 75 The word 'ibadah in Arabic is derived from 'uboodiyyah, which means servitude or slavery. We are all slaves and servants of Allah; we all need Him and can never do without His guidance and mercy. Allah says in His Holy Book: 6.~T tl ~ ~ ~_;~ rz. ~_; J~_;, C ~ct) 6~1~ ~ 5_;tL~ ~And your Master and Creator said, 'Invoke Me, [i.e. believe in My Oneness and ask Me for anything], I will respond to you. Verily, those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness] will surely enter Hell in humiliation!'~ (Quran 40: 60) Supplication is a direct connection between you and Allah.

It fills your heart with humility and devotion, love and longing. It relieves sadness and strengthens the faith. Allah (~) says: ~® ~\ zkf1 }i ~t ~\ jl ~i ~ii~ _;.01 ( \ O : ~Li 0_).J-") v:~., ~O people! It is you who stand in need of Allah, but Allah is Rich [Free of all wants and needs], Worthy of all praise) (Quran 35: 15) Is there anyone who does not need God? Even the most powerful people on earth, the rulers and tycoons, all need Allah. 75 Abu Dawood and Tirmidhi. A hadith states: «There is nothing as dear to Allah as supplication (by His worshippers).» 76 Supplication is so important that the first chapter in the Qur' an is actually a supplication: Soorat al-Fatiha, which we must recite in each unit (rak'ah) of our prayers.

The verses in this chapter are structured so as to show us how to supplicate: first, start with Allah's Name, ~In the Name of Allah, the Most Beneficent, the Most Merciful) (Quran 1: 1) [Bismillah ir-Ral;iman ir-Ral;ieem] - then, thank Allah for all His blessings, ~All praise and thanks be to Allah, the Creator and Master of the Universe [all that exists]) (Quran 1: 2) [Al!Jamdu lillahi rabbit 'alameen] - and praise Him, ~The Most Beneficent, the Most Merciful; the Only Owner [and the Only Ruling Judge] of the Day of Recompense [i.e. the Day of Resurrection]) (Quran 1: 3-4) [Ar-Ra!Jman ir-Ral;ieem, Maliki yawm id-deen] - and admit your need and total submissiveness to Him; 76 A~med (a sound hadith). ~You [Alone] we worship, and You [Alone] we ask for help [for each and every thing]) (Quran 1: 5) [Iyyaka na'budu wa iyyaka nasta 'een] - Then, ask what you wish: (i : ~Ll.ll •..,_,......) ~Guide us to the Straight Way.}> (Quran 1: 6) [/hdina~-~iratal mustaqeem] An important component of any supplication that we make should be to ask Allah to send His blessings and peace on Prophet Muhammad, as this hadith explains: «Ibn 'Ubayd related that the Messenger of Allah heard someone supplicate in his prayer without glorification of Allah and without invoking blessings upon the Prophet. Concerning him, the Prophet (J@,) observed, "That one was in a hurry"; then he called him and said to him (or to someone beside him), "When one of you is supplicating he should begin with praise of Allah and glorification of Him and then invoke blessings on the Prophet and then supplicate as he may wish."» 77 «A man came to the Prophet Muhammad(~ ) one day and asked him: "Is Allah far away, so we call out to Him, or is He close by, so we should whisper to Him?" Allah Himself answered the man's question; 78 a verse of the Quran was reveal~d that says: ~~~ \~~ ~~' ~_;;~ '~. -~ ~~ ~~ :;- -.>~~ -:::£Gt:: l~t,~ ""-~ / ,,.,,. ./ ,,,.-::,,./ • ,,. ,:>t/ •> / •/'{ (\Ai :o:;....JI ._,_,......) ~~ ~J~J.. ~ ~ ~>;:'J ~I_,._-"°;;- ~\J ~And when My slaves ask you [0 Muhammad] concerning Me, then [answer them], I am indeed near [to them by My Knowledge] . I 77 Abu Dawood, Nasii'i and Tirmidhi (who called it good and sound). 78 Hadith cited in Khaled, A. (J.ll,:. Jrs,), 2003c. respond to the invocations of the supplicant when he calls on Me [without any mediator or intercessor]. So let them obey Me and believe in Me, so that they may be led aright) (Quran 2: 186) The answer came straight from Allah; this is a clear proof of His closeness and of how much He cares.

Do not be afraid that your invocation might not be granted, for Prophet Muhammad (~) said: «No Muslim invokes with a supplication, but Allah answers it in one of the following three ways: He promptly answers his supplication, or delays it for him until the Hereafter, or keeps him away from an equivalent evil.» 79 Pray and be sure that Allah is always there for you. Prophet Muhammad(-:/&) said: «Allah is ever Generous and if a servant raises his hands to Him (in supplication), He hates to return them empty.» 80 Do not be impatient for the answer, for the Messenger of Allah said: «One's supplication will be granted if he is not impatient.» 81 Have complete faith in Allah and believe that He wills only what is best for you; He will eventually answer your prayers and grant your wishes: «Supplicate to Allah and be certain that it will be answered.» 82 Show awe, submissiveness and humility to your Creator, as the Messenger of Allah (~) said: «Know that Allah does not accept supplication from a negligent, inattentive heart.» 83 Supplicate not only for yourself, but also for your family, relatives and for all Muslims around the globe; our Prophet(~ ) said: «The supplication of a Muslim on behalf of his brother is granted; there is an assigned angel at his head, each time he invokes for his 79 Tirmidhi. 80 Tirmidhi, Abu Dawood and Ibn Miijah. 81 Bukhari and Muslim. 82 Tirmidhi and f:Iiikim. 83 Ibid. brother, the assigned angel says: Amen and the same goes for you.» 84 This is a beautiful way to strengthen connections and the spirit of brotherhood among Muslims. Finally, we must mention here the conditions for one's supplication to be accepted: Allah accepts our prayers and supplications only if our earnings are IJ,alal (from a legitimate source). Prophet Muhammad(~) said: «Allah is good, and accepts only what is good.» 85 Another hadith promises: «Earn your provision lawfully and Allah will respond to your supplication.» 86 Know that you are poor and Allah is Self-Sufficient, you are weak and Allah is Almighty, All-Powerful, you are needy and your Creator is the Sustainer of Life, the Most Generous and the Most Great. The Quran c. Allah (~ ) says: ~ .,,_ ~ ~ .... ~- ~J,... ~= 1:.~.,:. .... ,~ft 1/::- :i.::: -:-c-'-:i11:i:;.

(Lf -1:).. _i_r ~ '-> '-' ':.r"" J _yy ('( \ : ~ I '.>r') ~® ~J.rz. ~ ~ot ~p Yt-i\ ~~ ~Had We sent down this Quran on a mountain, you would surely have seen it humbling itself and being tom asunder by the fear of Allah. Such are the parables which We put forward to humankind that they may reflect) (Quran 59: 21) 84 Muslim, lbn Miijah and A]:imed. 85 Muslim, Tirmidhi and AJ:1med. 86 Noted in at-Targheeb wat-Tarheeb. The Qur' an is a unique construction. Look at the way the words generate their own rhythm, a wonderful rhythm that arises not only from the letters, words and verses; but also from the meanings: a moving rhythm that leads to total peace, awe and submissiveness to Allah the moment we start listening and pondering over the meanings. Allah says in His Holy Book: (Has not the time come for the hearts of those who believe [in the Oneness of Allah] to be affected by Allah's Reminder [this Quran], and that which has been revealed of the truth?i. (Quran 57: 16) Then Allah compares the believers who feel the power of and reflect on the Qur' an' s verses with total awe and humility, to the earth that starts producing green life after it had been dry and barren.

This is a pure blessing from Allah: (Know that Allah gives life to the earth after its death! Indeed We have made clear the Ayat [proofs, evidences, verses, lessons, signs and revelations] to you, so that you may understand) (Quran 57: 17) If you dig further into the meanings, you will find treasures of information and knowledge beyond all expectation. The Quran is the Word of Allah, the last Message from Him to all humankind. Allah describes it this way: ( \ : ~.JJ. ._,_,....) ~[This is] a Book, the Verses of which are perfected [in every sphere of knowledge], and then explained in detail from One [Allah], Who is Most Wise and Well-Acquainted [with all things].~ (Quran 11 : 1) It combines guidance, compassion and healing to enlighten your path, your life and your soul: ~And We have sent down to you the Book [the Quran] as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves [to Allah as Muslims]) (Quran 16: 89) b, , / J J... ® ,.(,_ ' ' ' ,. , - / . / , J ,_,.,, , / .- ,J ·- cu :..:.L..; ._,_,....) ""C ~~~ .....~_, ._.s. J.J, ~ I .. ~~ JA Ji ... r ( .. Say, 'It is - for those who believe - a guide and a healing' .. ) (Quran 41: 44) Note that the healing of the Quran is always linked with the believers, you can only benefit from this tremendous spiritual energy, if you are a real believer.

If your soul is filled with faith and your heart is saturated with awe and humility, you will surely get all the benefits intended for you. Allah says in the Quran: ~And We send down from the Quran that which is a healing and a mercy to those who believe [in Islamic monotheism and act on it], and it increases the oppressors and wrong-doers in nothing but loss) (Quran 17: 82) / So to start your journey to a prosperous life, healthier body and enlightened soul; the Quran is the first and most important step. A study was performed in Morocco as a preliminary examination of how, in everyday life, faith enhances the feeling of well-being. The study found that the recitation of verses of the Qur' an offered homemakers a way to deal with stress and to manage the emotions that caused them anguish and disturbed their hearts and bodies. The researchers described the Qur' anic power of comfort and solace as 'Medicine for the Heart'. The heart, as we mentioned in Chapter One, is an organ and symbol that links the spiritual, emotional, and physical planes of existence.

Hence the recitation of the Quran has been proved to generate a wholesome feeling of relief and wellbeing that is evident in the satisfaction and healing experienced by those who practice it. 87 I once read a story about an old man who lived on a farm in the mountains with his young grandson. 88 Each morning Grandpa was up early sitting at the kitchen table reading his Qur' an. His grandson wanted to be just like him and tried to imitate him in every way he could. One day the grandson asked: "Grandpa, I try to read the Quran just like you but I don't understand it, and what I do understand I forget as soon as I close the book. What good does reading the Qur' an do?" The Grandfather quietly turned from putting coal in the stove and replied, "Take this coal basket down to the river 87 MacPhee, 2003. 88 This anecdote, along with several others related in this book, is one of many such stories circulating via email. The author is unknown to me, and I hope I am excused for using it as an illustrative example. and bring me back a basket of water." The boy did as he was told, but all the water leaked out before he got back to the house. The grandfather laughed and said, "You' II have to move a little faster next time," and sent him back to the river with the basket to try again.

This time the boy ran faster, but again the basket was empty before he returned home. Out of breath, he told his grandfather that it was impossible to carry water in a basket, and he went to get a bucket instead. The old man said, "I don't want a bucket of water; I want a basket of water. You're just not trying hard enough," and he went out the door to watch the boy try again. At this point, the boy knew it was impossible, but he wanted to show his grandfather that even if he ran as fast as he could, the water would leak out before he got back to the house. The boy again dipped the basket into river and ran hard, but when he reached his grandfather the basket was again empty.

Out of breath, he said, "See Grandpa, it's useless!" "So, you think it is useless?" The old man said, "Look at the basket." The boy looked at the basket and for the first time realized that the basket was different. It had been transformed from a dirty old coal basket and was now clean, inside and out. "Son, that's what happens when you read the Qur' an. You might not understand or remember everything from the first time, but when you read it, you will be changed, inside and out. That is the work of Allah in our lives." 8 want to end with a little story that happened long ago when the Muslim army was fighting against the Persian Empire. 1 The Muslims were defeated in the first few rounds of the battle, so their commander, Sa'd ibn Abi Waqqa~ (4k,) gathered his men to reevaluate their resources and position. All seemed under control: the Muslim army had a great number of fighters and good resources; so what was the problem then?

Sa' d concluded that this defeat must be a punishment from Allah for their sins, so he ordered each of them to repent and ask Allah forgiveness and check for any misdeed that he had committed or any acts of worship that he had forgotten to perform. All the men were good Muslims, with sincere intentions and the true will and power to fight the enemies. Still, he insisted, they must have neglected some of Allah or His Prophet's orders. They went through the obligatory and the non-obligatory acts of worship, and then through the entire Sunnah of the Prophet to find their weak point. Finally, Sa'd realised that they had been neglecting the Sunnah of siwak. They were not using siwak as our Prophet used to do before prayer.

How strange it seems: men at the battlefront who thought that their weak point was that they were not brushing their teeth five times a day! Sa'd ordered for the siwak sticks to be distributed to each Muslim in the army and asked them all to follow our Prophet's 1 'Abd al-Kafy, (_j\.501 ~ ..,,.S, . _,), n.d. Sunnah. No one argued, no one questioned his commander's reasoning; no one asked what siwak had to do with winning or loosing the battle against the strongest army on the face of the earth. Meanwhile, the Persian army had sent spies to check on the Muslims' camp. The Persians at that time looked upon the Arabs as a primitive, uncivilized nation, so when the spies reached the Arabs' camp and saw them rubbing their teeth with sticks, they failed to understand what was going on, until one of them shouted: "They are sharpening their teeth to eat us alive; they are cannibals!" The Persian spies ran back to their camp and the news spread like wildfire.

The whole army panicked, and most of the Persian fortresses were abandoned and fell easily into the Muslims' hands. Do you see the moral of the story? Do not underestimate even seemingly insignificant orders from Allah and His Messenger (~ ) (the Quran and the Sunnah), even if you do not understand the wisdom behind it. Until recently, scientists had not discovered enough to confirm most of the information present in this book, yet Islamic teachings were followed, grasped and regularly practiced by Muslims for years. They did not need to know that homosexuality causes the spread of fatal diseases; or that pork is a potential host for viral mutation; or that alcoholic beverages intoxicate the blood and nerves; they did not need to know that ablution boosts immunity, that regular prayers, supplications, and meditation reduce hypertension and relax the nerves; or that anger, hate, envy and severing family ties all disturb your biological functions; yet they were certain deep in their hearts that since the orders came from Allah, then they must hold tremendous benefits and great wisdom. Do not get me wrong, though; we should still try to search for the wisdom and the meanings behind everything we do.

We are required to learn, explore and experience, we should seek scientific knowledge in all fields and apply this knowledge in our everyday life. Even if we do not find an answer we should still believe that our Islamic teachings are the best source of health and happiness for our body and soul; and we should be certain that the meanings we grasp and the knowledge we attain can never encompass all the wisdom behind these precious teachings. Leaming is a life-long process, Allah (~ ) says: ( .. And of knowledge, you [humans] have been given only a little) (Quran 17: 85) Our glory and success is a direct result of following the Qur' an and the Sunnah; these are our ultimate sources of enlightenment. Always ask yourself: what am I doing? What is my real goal and mission in life?

What is the true purpose of my creation? Am I following the Right Path? Evaluate your intention, check your sincerity and adjust your will to the Divine Will. Know that this world is transient and our final reward is waiting for us. Plant your seeds in this life to reap your fine produce in the next eternal life. The information I have shared with you in this book is practical self-help advice that can be easily implemented and integrated in your everyday life.

Change is always hard and needs a strong wi 11, time and effort; but if you take one step at a time, you will be able to gradually achieve a healthy and happy lifestyle that (most importantly) conforms to Islamic teachings. Do not push yourself too hard and always remember to adjust your intention and enjoy the present moment. At the same timf, do not procrastinate - start now. Get a notebook and write down your goals, make your statements as clear and specific as possible, then devise your plan to implement these goals. You should have short and long-term goals and some daily, weekly and yearly plans to implement. Always remember your irrepfaceable Ultimate goal: To attain Allah's pleasure!

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