3. Misguidance from Satan that leads to acts of disobedience

and disbelief, and 4. The whims and desires of the soul itself. Allah's influence upon the heart and soul Allah ( H) says : {O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life. And know that Allah intervenes between a human being and his heart, and that to Him you will be gathered.} (Qur'an 8: 24) H In his commentary on this verse, Ibn Katheer reported that asSuddi explained that this means that Allah ( ) will: ªPrevent oneself from [being influenced by] his own heart, so he will neither believe 1 H nor disbelieve except by His leave.'' The hearts of all humans are between the fingers of Allah ( ), and He turns them in any way that He desires. As mentioned previously, the Arabic word for heart, `qalb', comes from the root qalaba, which means to change, alter, transform, or convert. The heart is constantly changing, and the greatest fear is that it would change from belief to disbelief.

Even the Prophet ( | ) used to supplicate for an obedient heart. He ( | ) said: «Verily, the hearts of all the sons of Adam are between two fingers of the Compassionate, like one heart. He turns that to any direction He likes.» Then the Messenger of Allah ( | ) said: «O Allah, the Turner of the hearts, turn H our hearts to Your obedience.» (recorded by Muslim) Guidance from Allah helps people to be sincere to Allah ( ), both in their hearts and in their actions. It helps them to be steadfast and patient in times of adversity, and grateful in times of abundance and blessings. «Shahr ibn Hawshab narrated that he once asked the Mother of . iya AllaÃhu `anha Ð may Allah be the Believers, Umm Salamah (rad pleased with her): O Mother of the Believers, what was the most frequent supplication of the Messenger of Allah ( | ) while he was with you? She replied: The supplication he most often made was to say: O You Who changes the hearts, establish my heart firmly in Your religion. She then said: I asked him: O Messenger of Allah, why do you so often supplicate with: O You Who changes the hearts, establish my heart firmly in Your religion?

He ( | ) replied: O Umm Salamah, there is no human being whose heart is not between two of the fingers of Allah. For whomsoever He wills, He establishes it, and à dh (one of the for whomsoever He wills, He allows it to deviate. Mu`a 1 Ibid., Vol. 4, p. 287. narrators of the hadith) then recited: Our Lord! Let not our hearts deviate (from the truth) after You have guided us.» (a sound hadith recorded by at-Tirmidhi) This hadith indicates that people's hearts are between the fingers H of Allah ( ), and He may either guide them or allow them to H deviate. Allah ( ), in His justice and mercy, will never guide anyone who is not deserving of guidance or leave one astray who deserves to be guided. {Then is one who has deserved the decree of punishment [to be guided]...?} (Qur'an 39: 19) H The guidance that Allah ( ) provides comes in many forms, but it is primarily through influencing the heart and soul of the individual. This is mentioned several times in the Qur'an. {...And whoever believes in Allah Ð He will guide his heart.

And Allah is knowing of all things.} (Qur'an 64: 11) In every prayer of the day, when we recite Soorat al-FaÃtih.ah, we H beseech Allah ( ) to guide us: {Guide us to the straight path, the path of those upon whom You have bestowed favour, not of those who have evoked [Your] anger or of those who are astray.} (Qur'an 1: 6-7) H If it were not Allah ( ) who guides us, there would be no need to supplicate to Him in this manner. H In Soorat al-Baqarah, Allah ( ) also mentions that guidance H comes from Him ( ), through the Qur'an: {This is the book about which there is no doubt, a guidance for those conscious of Allah Ð who believe in the unseen, establish prayer, and spend out of what We have provided for them, and who believe in what has been revealed to you, [O Muhammad], and what was revealed before you, and of the hereafter they are certain [in faith]. Those are upon [right] guidance from their Lord, and it is those who are the successful.} (Qur'an 2: 2-5) This verse details the characteristics of the guided people that ensure that they are on the right path, and it specifies that guidance is from their Lord. {...And Allah guided those who believed to the truth concerning that over which they had differed, by His permission. And Allah guides whom He wills to a straight path.} (Qur'an 2: 213) {And Allah invites to the home of peace [paradise] and guides whom He wills to a straight path.} (Qur'an 10: 25) {...Allah chooses for Himself whom He wills and guides to Himself whoever turns back [to Him].} (Qur'an 42: 13) {Indeed, this is a reminder, so he who wills may take to his Lord a way. And you do not will except that Allah wills. Indeed, Allah is All-Knowing and Wise.

He admits whom He wills into His mercy...} (Qur'an 76: 29-31) {...And they [people of paradise] will say: Praise be to Allah, who has guided us to this; and we would never have been guided if Allah had not guided us. Certainly, the messengers of our Lord had come with the truth...} (Qur'an 7: 43) Due to Allah's complete justice, He only guides those who are deserving of His guidance. There are several verses specifying that the ones worthy of Allah's guidance are those individuals who seek H Allah ( ) and attempt to follow His way, making an effort to understand, to believe, to gain knowledge and to obey. Initially, this will not be complete, but their sincere yearning leads to assistance H from Allah ( ). {And those who strive for Us Ð We will surely guide them to Our ways. And indeed, Allah is with the doers of good.} (Qur'an 29: 69) {So those who believe in Allah and hold fast to Him Ð He will admit them to mercy from Himself and bounty, and guide them to Himself on a straight path.} (Qur'an 4: 175) {By which Allah guides those who pursue His pleasure to the ways of peace, and brings them out from darknesses into the light, by His permission, and guides them to a straight path.} (Qur'an 5: 16) {...Say, [O Muhammad]: Indeed, Allah leaves astray whom He wills and guides to Himself whoever turns back [to Him].} (Qur'an 13: 27) {So whoever Allah wants to guide Ð He expands his breast to [contain] Islam...} H (Qur'an 6: 125) There are several verses indicating that Allah ( ) affects the hearts of the believers who stand firm for His religion. One of these | S examples was during the migration of the Prophet ( ) and Abu Bakr ( ) from Makkah to Madinah.

At one point during the journey, S they hid in the cave of Thawr. When the disbelievers of the Quraysh were near, Abu Bakr ( ) became afraid and anxious because he | was concerned about the well-being of the Prophet ( ). The Prophet | ( ) calmed him by reminding Him of the presence of Allah ( ), who then sent peace and tranquillity upon them. H {If you do not aid him [the Prophet] Ð Allah has already aided him when those who disbelieved had driven him out [of Makkah] as one of two, when they were in the cave and he [Muhammad] said to his companion: Do not grieve; indeed Allah is with us. And Allah sent down His tranquillity upon him and supported him with soldiers [angels] you did not see and made the word of those who disbelieved the lowest, while the word of Allah Ð that is the highest. And Allah H is Exalted in might and Wise.} (Qur'an 9: 40) In Soorat al-Fath., Allah ( ) states twice that He sends down | tranquillity upon the believers who follow the Prophet ( ) and the guidance of Allah. {It is He who sent down tranquillity into the hearts of the believers that they would increase in faith along with their [present] faith.

And to Allah belong the soldiers of the heavens and the earth, and ever is Allah Knowing and Wise.} (Qur'an 48: 4) H This verse refers to the Companions who accepted the call of Allah ( ) and obeyed the decision of Allah and His Messenger ( ) | H regarding the Treaty of H . udaybiyah. The Companions were content with the decision, so Allah ( ) increased their faith and tranquillity 2 by sending His grace upon them. {...But Allah sent down His tranquillity upon His Messenger and upon the believers and imposed upon them the word of righteousness, and they were more deserving of it and worthy of it. And ever is Allah, of all things, knowing.} (Qur'an 48: 26) In these three verses, the Arabic word that is used for tranquillity is sakeenah, which means devout, God-inspired peace of mind, calm, 3 H tranquillity, or peace. The definition itself indicates that it is inspired by Allah ( ) and not something that the individual is able to create, either by thoughts or behaviours. It is the grace of Allah that leads to à n. an increase in eema In the famous story of the People of the Cave, which is related in H the chapter of the Qur'an named `The Cave' (Soorat al-Kahf), Allah ( ) mentions that He strengthened the hearts of the youth so that they would be able to face the opposition and oppression that they H were experiencing at that time. They were given this blessing due to their firm belief in Allah ( ) and their dedicated worship of Him. {And We bound [made firm] their hearts when they stood up and said: Our Lord is the Lord of the heavens and the earth.

Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression.} (Qur'an 18: 14) H These verses indicate that for those who are obedient to Allah ( ), He will support them and provide them with fortitude to endure patiently the calamities of this life. He will also send tranquillity upon them in order to calm their hearts and to eliminate anxieties. This will further strengthen their faith and resolve. 2 Ibid., Vol. 9, p. 128. 3 Wehr, H., 1974, A Dictionary of Modern Written Arabic, Beirut: Librairie du Liban, p. 418. Allah (H) also misguides the disbelievers who deserve misguidance, by constricting and sealing their hearts (as mentioned above). {...And whoever He wants to misguide Ð He makes his breast tight and constricted as though he were climbing into the sky. Thus does Allah place defilement upon those who do not believe.} (Qur'an 6: 125) In reference to the Children of Israel, Allah (H) mentions: {...And when they deviated, Allah caused their hearts to deviate.

And Allah does not guide the defiantly disobedient people.} (Qur'an 61:5) {A group [of you] He guided, and a group deserved [to be in] error. Indeed, they [the latter] had taken the devils as allies instead of Allah while they thought that they were guided.} (Qur'an 7: 30) If Allah had willed, He could have guided all of humankind, but this was not part of His plan. The wisdom of this is related to accountability, judgment and justice. We will all be held accountable for our choices and judged accordingly. It would be unjust to guide someone who is undeserving of guidance, and vice versa. {And if Allah had willed, He could have made you [of] one religion, but He causes to stray whom He wills, and guides whom He wills. And you will surely be questioned about what you used to do.} (Qur'an 16: 93) {And upon Allah is the direction of the [right] way, and among them [the various paths] are those deviating.

And if He willed, He could have guided you all.} (Qur'an 16: 9) Inspiration At times, Allah guides the believer through inspiration, which generally means revelation from Allah to His messengers, as explained in the following verse: {And it is not for any human being that Allah should speak to him except by revelation or from behind a partition or that He sends a messenger to reveal, by His permission, what He wills. Indeed, He is Most High and Wise.} (Qur'an 42: 51) However, inspiration may also refer to secretly informing X someone of something. In the Qur'an, Allah gives us the example of the mother of Moses ( ). She became very distressed when Moses was born because at that time, Pharaoh was killing all of the baby H boys born to the Children of Israel. She was very worried and confused, not knowing how to protect him. Allah ( ) inspired into her heart and mind the action she should take. {And We inspired to the mother of Moses: Suckle him, but when you fear for him, cast him into the river, and do not fear and do not grieve.

Indeed, We will return him to you and will make him [one] of the messengers.} (Qur'an 28: 7) In this case, the inspiration came directly to her heart. The story continues: {And the family of Pharaoh picked him up [out of the river] so that he would become to them an enemy and a [cause of] grief. Indeed, Pharaoh, Haman, and their soldiers were deliberate sinners. And the wife of Pharaoh said: [He will be] a comfort of the eye [source of joy] for me and for you. Do not kill him; perhaps he may benefit us, or we may adopt him as a son. And they perceived not.

And the heart of Moses' mother became empty [of all else]. She was about to disclose [the matter concerning] him had We not bound fast her heart that she would be of the believers. And she said to his sister: Follow him. So she watched him from a distance while they perceived not. And We had prevented from him [all] wet nurses before, so she said: Shall I direct you to a household that will be responsible for him for you, while they are to him [for his upbringing] sincere? So We restored him to his mother that she might be content and not grieve, and that she would know that the promise of Allah is true.

But most of them [the people] do not know.} (Qur'an 28: 8-13) H These verses further support the point that Allah ( ) controls the hearts of the believers. Allah bound the heart of Moses' mother so that she would not disclose the truth. Allah also assisted her by returning her child to her in order to reduce her grief and to bring H contentment to her heart. The help of Allah ( ) is always near. Inspiration may also come in the form of a dream, as we will discuss in the section on sleep and dreaming. This is considered a gift to the believers, as well as a form of guidance and protection.

We should not rely on inspiration alone, however, to make a decision; it must be combined with rationality and must adhere to the dictates of Islam. This is because Satan may inspire us to do evil or may make something appear pleasing when, in reality, it is displeasing to Allah. Assistance from angels H As part of his plan, Allah ( ) has appointed an angel for each human, to serve as a companion and guide. The Prophet ( ) said:| «For every one of you there has been appointed one companion among the jinn and another from among the angels.» (recorded by Muslim) The angel companion encourages the human to submit to and worship Allah, to follow the path of truth and righteousness, and to avoid evil and sin. Both the companion from the jinn and the companion from the angels attempt to influence the person. | The Messenger of Allah ( ) said: «When a person goes to bed, an angel and a devil hasten towards him. The angel says: End your day with good, and the devil says: End your day with evil.

If he remembers Allah until (sleep) overtakes him, the angel expels the devil and spends the night watching over him. When he wakes up, an angel and a devil hasten towards him. The angel says: Start (your day) with good, and the devil says: Start (your day) with evil. If he says: `Praise be to Allah Who has brought my soul back to life after causing it to die, and has not caused me to die during my sleep. Praise be to Allah Who has detained the souls whom He decreed should die, and has sent back others until an appointed time. Praise be to Allah Who grasps the heavens and the earth lest they move away from their places, and if they were to move away from their places, there is not one that could grasp them after Him.

Praise be to Allah Who holds up the heavens so that they cannot fall on the earth except by His leave,' then the angel expels the devil and spends the day watching over him.»4 This hadith indicates that those who remember Allah ( ) and H recite supplications are protected from the evil jinn and obtain the assistance and guidance of the angels. This support will encourage them to increase their good deeds, which in turn will bring further aid and love from the angels. Since angels are dedicated servants of Allah, they will only bring goodness to these individuals. The love that the angels have for humans is specifically for the | X believers. The Prophet ( ) said: «When Allah loves a person, He calls (the angel) Gabriel ( ) and tells him: Allah loves so and so, so love him. Then Gabriel loves him and calls out to the inhabitants of the heavens: Allah loves so and so, so love him.

So the inhabitants of the heavens love him, and he will find acceptance on earth.» (recorded by Bukhari and Muslim) H The angels also ask Allah to send blessings upon the believers. Allah ( ) says: {It is He who confers blessings upon you, and His angels [ask Him to do so] that He may bring you out from darknesses into the light. And ever is He, to the believers, Merciful.} (Qur'an 33: 43) H The sending of blessings from the angels means that they pray for the believers and seek forgiveness for them from Allah ( ). The 4 A sound hadith recorded by Ibn H. ibbaà n and al-H. aà kim, as quoted in alAshqar, U.S., 2005, The World of the Noble Angels in the Light of the Qur'an and Sunnah, Riyadh: International Islamic Publishing House, pp. 67-68. verse from the Qur'an indicates that through these blessings, the believers are saved from the darkness of disbelief, polytheism and sin, and are led to the light of the true path, which is Islam. Through this light, the believer is guided towards righteous words and deeds, as well as towards righteous companions.5 There are specific deeds for which the angels send blessings upon an individual; one of these acts is teaching people good things. | The Messenger ( ) said: «Allah and His angels, and the inhabitants of the heavens and the earth, even the ant in its hole, and even the fish, send blessings upon the one who teaches people good things. (a sound hadith recorded by at-Tirmidhi) They also send blessings upon those who visit the sick.

The | Prophet ( ) said: «When anyone visits a sick person in the evening, seventy thousand angels go out with him and pray for forgiveness for him until the morning, and he will have provision in paradise. And whoever goes to visit a sick person in the morning, seventy thousand angels go with him, and they pray for forgiveness for him until the evening, and he will have provision in paradise.» (a sound hadith recorded by Abu DaÃwood) | Sending blessings upon the Prophet ( ) will also bring | blessings from the angels. The Messenger of Allah ( ) said: «If anyone sends blessings on me, the angels send blessings on him as long as he is sending blessings on me. So let a person do a little of that or a lot.» (a reliable hadith recorded by Ibn MaÃjah) Other examples of deeds for which the angels send blessings include waiting for congregational prayer, praying in the first row, filling the gaps in the rows, and eating the pre-dawn meal before fasting (as in the month of Ramadan).6 5 al-Ashqar, 2005, p. 83. 6 Ibid., pp. 81-82. H It is also comforting to note that humans have guardian angels to protect them from whatever has been decreed by Allah ( ) not to happen to them. These angels are in front of them and behind them, guarding them throughout the day and night.

When Allah's decree comes which should occur for the person, they withdraw from him. {For each one are successive [angels] before and behind him who protect him by the decree of Allah. Indeed, Allah will not change the condition of a people until they change what is in themselves...} (Qur'an 13: 11) These guardian angels remain with the servant until the time of death, when the angels of death arrive to take his or her soul. {And He is the subjugator over His servants, and He sends over you guardian angels until, when death comes to one of you, Our messengers [angels of death] take him, and they do not fail [in their duties].} (Qur'an 6: 61) Misguidance from Satan There are other powers in existence that inspire humans to do evil. Satan and his helpers are among these forces. `Satan' is actually a term that refers to rebellious jinn (and humans) who reject guidance from Allah and wreak havoc in this world. They are enemies of humans, and they attempt to mislead them from the straight path. The jinn are another creation of Allah, created from fire. They are able to see us, but we are normally unable to perceive them.

They have 7 power and strength beyond the capabilities of humans. Satan is able to affect the thoughts and feelings of human beings by targeting their hearts through whisperings and enticements. He accomplishes this in such a manner that the individual does not even 7 al-Sha'rawi, 1995, Magic and Envy in the Light of the Qur'an and Sunna, Dar al Taqwa, p. 9. Ã s, the recognize what is happening. This is mentioned in Soorat an-Na last chapter of the Qur'an: {Say: I seek refuge in the Lord of humankind, the Sovereign of humankind, the God of humankind, from the evil of the retreating whisperer, who whispers [evil] into the breasts of humankind Ð from among the jinn and humankind.} (Qur'an 114: 1-6) Reading this chapter throughout the day is recommended in order to obtain Allah's protection from the whisperings of Satan, who can be from among the jinn or humans. Ibn Katheer mentions in his explanation of this chapter: ªThe devil who is squatting (perched) upon the heart of the Son of Adam. So when he becomes absentminded and heedless he whispers.

Then, when he remembers 8 Allah he withdraws.'' A more complete discussion of the goals and methods of Satan is included in the section on the unseen world. Al-Jawziyah said the following about Satan: In every heart there are oneness (tawh . id), gnosis, faith and affirmation of God's promise and warning. There are also the desires of the ego, its traits and the attraction of [base] desires and nature. So the heart lies between two calls. Sometimes it inclines towards the call of faith, gnosis, the love of Allah, and the desire for Him alone; sometimes it inclines towards the call of the Devil, base desires and animal nature. This is the heart which gives hope to the Devil, where he pitches his camp and resides.

And Allah gives victory to whomsoever He wills, {And there is no victory except from Allah, the Exalted in Might, the Wise.} (Qur'an 3: 126) The Devil has no control over this heart except through the weapons [he finds] there: passions, doubtful practices, delusions and false hopes. So he enters, finds his weapons, takes them and uses them for battle. If the servant has his forces of faith at the ready, they 8 Ibn Kathir, 2000, p. 648. will rise to his defense, multiply and defeat the devils. If not, the territory goes to the enemy, `and there is neither strength nor power save in Allah.' When the servant allows his Foe to enter and opens the door, lets him in and arms him with the very weapons with which he will fight him, then he has none to blame but himself.9 Desires and weaknesses of the soul Two of the strongest barriers to purification of the soul are desires and doubts. Desires These are the appetites or desires of the nafs. Allah (H) created each of us with varying degrees of negative attributes such as greed, envy, arrogance, laziness, and the desire to commit certain types of sins.

We may also have desires for wealth, power, prestige and authority. The purpose of these desires is to test us and to determine whether we will strive to control these according to the guidance of Allah. {And if We had willed, We could have elevated him thereby, but he adhered [instead] to the earth and followed his own desire...} (Qur'an 7: 176) {But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination, then indeed, paradise will be [his] refuge.} (Qur'an 79: 40-41) The Prophet (|) said: «The fire is surrounded by all kinds of desires and passions, while paradise is surrounded by all kinds of disliked, undesirable things.»10 (recorded by Bukhari) 9 al-Jawziyyah, 2000, pp. 32-33. 10 Another way to state this is that the road to hell is paved with desires, while the road to heaven is paved with hardship. (Editor) At times, the straying of an individual is due to whisperings from Satan, but at other times it comes from the desires and passions of the soul itself. Satan, of course, may focus on these weaknesses in an attempt to misguide us. If we allow these desires to take control, it will lead to dire consequences. Desires cause us to have distorted wants and goals, which lead us to commit sins11 that may have very negative consequences for us, both in this life and the hereafter.

If left unrestrained, the desires and lusts can become the focus of our lives. We might become slaves to our desires, in that they completely control our lives. Our happiness and contentment are tied to the desires, so that we are only happy when they are fulfilled. Ibn Taymiyah said: If he attains it [that is, what he desires], he is pleased and if he is unable to attain it, he becomes discontented. Such a person is the `abd [slave] of what he desires of these matters and he is a slave of it, since slavery and servitude are in reality the enslavement and servitude of the heart. Thus, for whatever enslaves the heart and puts it under its servitude, the heart is then a slave of that object.

This is why it is said, `The slave [human] is free as long as he is content [with what Allah has given him] and the free one is a slave as long as he desires.'12 That the desires become the god or lord of the individual is mentioned in the Qur'an: {Have you seen he who has taken as his god his [own] desires, and Allah has sent him astray due to knowledge and has set a seal upon his hearing and his heart and put over his vision a veil? So who will guide him after Allah? Then will you not be reminded?} (Qur'an 45: 23) 11 Zarabozo, 2002, p. 395. 12 Ibn Taymiyyah, 1999, Essay on Servitude. Birmingham, UK: Al Hidaayah Publishing and Distribution, pp. 100-101. The possession of innate desires does not imply that a person can use these imperfections as an excuse for engaging in aberrant and immoral behaviour. Al-Junayd once said: ªA person is not to be blamed for his nature.

Rather, he is to be blamed if he acts according H to his nature.''13 Allah ( ) has given us these imperfections as a test. At the same time, He has provided us with the tools and the capability to resist, strive against, and ultimately modify negative characteristics and traits, in a way that is in accordance with the Qur'an and Sunnah. This actually provides us with hope that we can overcome negative traits within ourselves and improve. Doubts These are doubts, uncertainties, or misconceptions that an individual entertains, which may distort or destroy existing knowledge and beliefs. They are generally based upon ignorance, which is the reason that knowledge is emphasized in Islam. Ignorance may lead a person to engage in behaviours that are H unacceptable and displeasing to Allah ( ); it may also trigger a lack of conviction and resolve, which underlie shortcomings in the process of purification of the soul.14 Allah says: {Have you seen the one who takes as his god his own desire?

Then would you be responsible for him? Or do you think that most of them hear or reason? They are not except like livestock. Rather, they are [even] more astray in [their] way.} (Qur'an 25: 43-44) {And they will say: If only we had been listening or reasoning, we would not be among the companions of the blaze.} (Qur'an 67: 10) Those who get involved in doubtful matters find that their souls are never at rest; their hearts and minds are troubled, and they wonder 13 Abu Nu'aym, A., Hilyat al-Awliya (Vol. 10), p. 287. 14 Zarabozo, 2002, pp. 395, 398. whether their actions are acceptable. On the other hand, when believers only do those acts which they know to be permissible, they will have hearts that are at rest. They will not have to wonder whether they should have performed a certain act, or blame themselves for anything that they did; they will have certainty.15 The Prophet (|) said: «Leave that which makes you doubt for that which does not make you doubt.

Verily, truth is tranquillity, and falsehood is doubt.» (a reliable sound hadith recorded by at-Tirmidhi and an-NasaÃ'i) The believers are those who have no doubt about the truth from Allah and about Islam. Allah (H) says: {The believers are only the ones who have believed in Allah and His Messenger, and then doubt not, but strive with their properties and their lives in the cause of Allah. It is those who are the truthful.} (Qur'an 49: 15) Their firm and unwavering certainty of the truthfulness of Islam inspires them to work for the sake of Allah (H) and to sacrifice in His cause. They carry out actions with a passion and conviction that would be impossible to achieve through any other belief system. Conclusion about forces working on the heart We must strive to be aware of the forces acting upon our hearts. If we become neglectful, we will stray from our purpose in life, which is being true and sincere to Allah (H) through worship of Him.

We should follow the steps that will increase our faith and keep us from straying; these involve turning to Allah (H) and asking Him for guidance, sincerity and purity. Ibn Qayyim al-Jawziyah described 15 Zarabozo, 1999, Vol. 1, p. 566. the battle that humans face on a daily basis: He is tried through his Foe Iblis, who never lets him be, but comes to him through the doorways of his ego and his [physical] nature. The servant's ego inclines towards the Devil, because the Devil brings forth the things it wants. So [the Devil], the ego and the desires Ð being the three controlling powers Ð join forces against the servant with the members of the body, which are only subjugated instruments... This is the servant's true state [on earth]. It requires the mercy of the Lord to come to the aid of the servant with some force, and to support him through any means that will stand against the forces that seek his ruin.

And so Allah sends him His messengers and His Book, and then strengthens him with a noble angel poised against his Foe, the Devil. While the Devil sends his own command to the servant, the angel gives the servant the commandment of his Lord and makes it clear what ruin awaits him should he obey his Foe. Sometimes one wins out, sometimes the other. Victorious is he to whom Allah gives victory; protected is he to whom Allah grants protection... In opposition to the servant's passions and lower inclinations (which lead him to obey the Devil) and to his soul (which commands towards evil), Allah places light, intuition and reason Ð which dissuade him from following every whim. Each time he pursues a base desire, [Allah's] reason, intuition or light call out to him, `Beware!

Beware! Ruin and destruction are before you! If you travel behind that guide, you shall fall prey to criminals and highway robbers!' Sometimes he follows this advice, because its wisdom and good counsel are clear to him; 16 sometimes he travels under the guidance of his passions. 16 al-Jawziyyah, 2000, pp. 16-17. Motivation M otivation is generally defined as a need or desire that energizes behaviour and directs it towards a particular goal.1 Motives H were bestowed upon humans by Allah ( ), and they are fundamental and vital components of human personality and behaviour. They are part of the `nature' that Allah created for humans. {Our Lord is He who gave each thing its form and then guided [it].} (Qur'an 20: 50) The terms `need' and `drive' are generally used to indicate motivation that is internally based, while incentives are external factors. Needs actually produce drive in order to attain their fulfilment.

We will discuss several types of motivations, including spiritual, physiological and psychological. Spiritual motivation As has already been described, the spiritual motivation within us is an innate aspect of our being, and its fulfilment is our ultimate 1 Myers, 2007, p. 469. objective in life. Those who fail to achieve this objective will experience feelings of emptiness, despair, anxiety and dread. This motive, or drive, compels us to reflect upon God and His creation, our purpose in life, and our final destiny. It directs us to acknowledge H Allah ( ) as our Creator and Sustainer, and to worship and thank Him for the blessings that He has bestowed upon us. This is connected to the concepts of fit.rah and eemaÃn that we discussed earlier.

Physiological drives H Allah ( ) has endowed human beings with certain physiological motives or drives, primarily for the purpose of self-preservation of the individual and the human race. Humans are driven to fulfil their needs when they are hungry, thirsty, tired, hot, cold, or in pain. The body must be in a state of homeostasis, or balance, for optimal functioning. When this balance is disturbed in any way, a need will arise, driving the person to do something to return the body to homeostasis. For example, if a woman is hungry, she will look for food, prepare it and eat. Upon returning to homeostasis, she will no longer feel that need, so the drive will be reduced.

It is important to note that humans cannot just fulfil these drives in any way that they desire. They must be satisfied in an acceptable, lawful manner, in accordance with Sharia. Gratification of these drives should be done submissively and in gratitude to Allah for the favours that He has provided. Unlawful gratification leads human beings to deviate from their pure innate nature and contributes to unhealthy personality development. X H Adam ( ) was reminded by Allah ( ) to avoid following H Satan because he would lead him to be driven out of paradise, where he was free from these needs. Allah ( ) says: {So We said: O Adam, indeed this is an enemy to you and to your wife.

Then let him not remove you from paradise so you would suffer. Indeed, it is [promised] for you not to be hungry therein or be unclothed. And indeed, you will not be thirsty therein or be hot from the sun.} (Qur'an 20: 117-119) In the hereafter, people will eat, drink and wear clothes, but this will not be to fulfil needs. They will engage in these behaviours for H enjoyment, as part of the reward that Allah ( ) has promised for them. During our time on this earth, however, we experience all of these needs in various degrees. Allah has made the fulfilment of these needs pleasurable, in order to facilitate the process.

Hunger is mentioned several times in the Qur'an: {Let them worship the Lord of this house, Who has fed them, [saving them] from hunger and made them safe, [saving them] from fear.} (Qur'an 106: 3-4) {And Allah presents an example: a city which was safe and secure, its provisions coming to it in abundance from every location, but it denied the favours of Allah. So Allah made it taste the enveloping of hunger and fear for what they had been doing.} (Qur'an 16: 112) H Allh ( ) also mentions the need for rest: {It is He Who made for you the night to rest therein and the day, giving sight. Indeed, in that are signs for a people who listen.} (Qur'an 10: 67) {And it is He Who has made the night for you as clothing and sleep [a means for] rest, and has made the day a resurrection.} (Qur'an 25: 47) Regarding avoidance of heat and cold, tiredness and pain, Allah H ( ) says: {And Allah has made for you from your homes a place of rest, and made for you, from the hides of the animals, tents, which you find light on your day of travel and your day of encampment; and from their wool, fur and hair is furnishing and enjoyment [provision] for a time. And Allah has made for you, from that which He has created, shadows [shade] and has made shelters for you from the mountains, and has made for you garments which protect you from the heat and garments [coats of mail] which protect you from your [enemy] in battle. Thus does He complete His favour upon you that you might submit [to Him].} (Qur'an 16: 80-81) Another basic physiological drive is the sex drive, which is obviously important for perpetuation of the human race. Due to this H drive, we form family units, which in turn form into societies and nations.

Allah ( ) says: {O humankind, fear your Lord, who created you from one soul and created its mate from it, and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed, Allah is ever, over you, an Observer.} (Qur'an 4: 1) {O humankind, indeed We have created you from male and female, and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.} (Qur'an 49: 13) Allah mentions the creation of males and females because it is from this pairing that nations and tribes develop. The love, mercy and harmony that are nurtured in the marital relationship lead to a healthy H environment for the upbringing of children.

Healthy families, in turn, are the building blocks of sound societies. Allah ( ) says: {And of His signs is that He created for you from yourselves mates, that you may find tranquillity in them, and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.} (Qur'an 30: 21) One element of this loving relationship is the intimate relationship between husband and wife, which is described in Soorat al-Baqarah: {It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]. They are clothing for you, and you are clothing for them...} (Qur'an 2: 187) The fulfilment of sexual desires is the right of both spouses in the marriage, and it is one of the primary purposes of marriage. Marriage is important because it preserves chastity and prevents the spreading of illicit relationships in the society. The Messenger of | Allah ( ) said: «O young men, those of you who can afford marriage, let them do so, for it restrains eyes and preserves chastity.

He who cannot afford it should observe fasting, for it diminishes the urge.» (recorded by Muslim) For those who are unable to marry, fasting is recommended for controlling sexual desires. | The Prophet ( ) actually reprimanded a man who said that he would not marry. He said: «Why do some people say such and such things; but I perform prayer and sleep, I observe fast and I do not, and I marry women. He who turns away from my Sunnah is not from me (not a follower).» (recorded by Muslim) The Prophet ( |) is indicating here that marriage is part of his Sunnah. Both spouses will be rewarded for fulfilling their desires in a | lawful manner. The Prophet ( ) said: «In having intercourse (with your spouse) there is an act of charity (for which you shall be rewarded). The people said: O Messenger of Allah, one of us fulfils his desires and he is rewarded for that?

He replied: Do you not see that if he fulfils it in a forbidden way, that he will have its burden? In the same way, if he fulfils it in a permissible way, he shall have a reward.» (recorded by Muslim) When a man sees a woman (other than his wife) who arouses his desire, he should go to his wife to fulfil that desire. The Messenger of | Allah ( ) said: «When a woman fascinates any one of you and she captivates his heart, he should go to his wife and have intercourse with her, for it will repel what he feels.» (recorded by Muslim) The hadith is specifically directed to men because they are more easily sexually aroused than women are. The wife is warned not to reject her husband's request for intimate relations, due to the effect that this could have upon the marriage, as well as the possibility of leading the husband to | temptation. The Prophet ( ) said: «When a man invites his wife to his bed and she does not respond, and the husband spends the night being angry with her, the angels curse her until the morning.» (recorded by Muslim) This discussion provides evidence for the innate nature of the sex drive and the importance of marriage in fulfilling that drive. There are many injunctions in Islam to reduce the likelihood of sexual needs being met in an unlawful manner.

In addition to encouraging marriage, Islam prescribes the veil (for women), lowering the gaze, limits and modesty in interactions with the opposite gender, strict guidelines for engagement and marriage, severe punishment for adultery and fornication, and so forth. These injunctions are in place to protect both the individual and the society. Psychological motives Incentives Incentives are external factors in the environment that influence individuals, by attracting them and inducing them to act in order to obtain them. People work, for example, to obtain a pay cheque at the end of the month. The pay cheque is an incentive to encourage the person to work hard and to perform well. Incentives may also repel the individual and induce him or her to avoid certain outcomes.

We may work not only to receive a pay cheque, but to avoid reprimands from the boss. Rewards and punishments Rewards and punishments are part of the Islamic system and are mentioned often in the Qur'an. Humans frequently behave in order to receive a reward or to avoid a punishment. Many of the rewards and punishments mentioned in the Qur'an are actually delayed, not immediate. In modern psychology, this is called `delayed gratification,' and it entails delaying small gratifications now in order to obtain larger rewards later. In Islam, H this includes the rewards that Allah ( ) has promised in the hereafter, which the believers earn through their correct beliefs and righteous actions in this life.

The delayed punishments are those awaiting the disbelievers due to their disbelief and immoral behaviour. Of course, the rewards and punishments in the hereafter will be similar in some ways to what we have in this life, but they will be different in other ways. They are mentioned throughout the Qur'an as a reminder. H In mentioning the believers, Allah ( ) says: {So Allah will protect them from the evil of that Day and give them radiance and happiness, and will reward them for what they patiently endured [with] a garden [in paradise] and silk [garments]. [They will be] reclining therein on adorned couches. They will not see therein any [burning] sun or [freezing] cold. And near above them are its shades, and its [fruit] to be picked will be lowered in compliance...} (Qur'an 76: 11-14) {And when you look there [in paradise], you will see pleasure and great dominion.

Upon them [the inhabitants] will be green garments of fine silk and brocade. And they will be adorned with bracelets of silver, and their Lord will give them a purifying drink. [And it will be said]: Indeed, this is for you a reward, and your effort has been appreciated.} (Qur'an 76: 20-22) {Indeed, those who have believed and done righteous deeds Ð indeed, We will not allow to be lost the reward of any who did well in deeds. Those will have gardens of perpetual residence; beneath them rivers will flow. They will be adorned therein with bracelets of gold and will wear green garments of fine silk and brocade, reclining therein on adorned couches. Excellent is the reward, and good is the resting place.} (Qur'an 18: 30-31) {But those who believe and do righteous deeds Ð We will admit them to gardens beneath which rivers flow, wherein they abide forever. For them therein are purified spouses, and We will admit them to deepening shade.} (Qur'an 4: 57) The Qur'an also uses negative reinforcement, which is an attempt to improve behaviour by removing a negative consequence.

The protection from evil on the Day of Resurrection, mentioned in H Ã n, is an example of this concept, as are the removal of Soorat al-Insa fear and grief. Allah ( ) says: {Indeed, those who have said: Our Lord is Allah, and then remained on a right course Ð there will be no fear concerning them, nor will they grieve.} (Qur'an 46: 13) {[To whom Allah will say]: O My servants, no fear will there be concerning you this day, nor will you grieve.} (Qur'an 43: 68) H The greatest rewards in the hereafter will be obtaining the pleasure of Allah ( ) and seeing His Face. The Messenger of Allah said: «Allah will say to the people of paradise: O people of paradise! They will say: We are at Your worship our Lord, and all goodness is in Your Hands. He will say: Are you content? They will say: Why should we not be content, O Lord, when you have given us what you have not given to anyone else of Your creation?

He will say: Shall I not give you better than that? They will say: O Lord, what could be better than that? He will say: I grant you My pleasure, and I will never be displeased with you after that.» (recorded by Bukhari and Muslim) The utmost joy will be gazing upon the Face of Allah, as He confirms: {[Some] faces, that Day, will be radiant, looking at their Lord.} (Qur'an 75: 22-23) | The Messenger of Allah ( ) said: «When the people of paradise enter paradise, Allah will say: Do you want anything more? They will say: Have You not made our faces white (honoured us)? Have you not admitted us to paradise and saved us from the fire? Then the veil will be lifted, and they will never have been given anything more dear to them than looking at their Lord, may He be Blessed and Exalted.» (recorded by Muslim and at-Tirmidhi) Seeing Allah's Face then is the ultimate goal for which people are striving and competing.2 These verses, and many others, specify that the rewards for the believers are due to their fear of Allah, righteousness, and patience in this life.3 {And that is paradise, which you are made to inherit for what you used to do.} (Qur'an 43: 72) They will be deserving of the rewards, but they will only enter paradise due to the mercy of Allah.

The Qur'an describes the punishment for the disbelievers, which is also deserved: {Indeed, those who disbelieve in Our verses Ð We will drive them into a fire. Every time their skins are roasted through, We will replace them with other skins so they may taste the punishment. Indeed, Allah is ever Exalted in might and Wise.} (Qur'an 4: 56) {...Indeed, We have prepared for the wrongdoers a fire whose walls 2 al-Ashqar, U.S., 2002, Paradise and Hell in the Light of the Qur'an and Sunnah, Riyadh, Saudi Arabia: International Islamic Publishing House, p. 309. 3 For more details, see al-Ashqar, 2002b. will surround them. And if they call for relief, they will be relieved with water like murky oil, which scalds [their] faces. Wretched is the drink, and evil is the resting place.} (Qur'an 18: 29) The disbelievers and polytheists will be disgraced and denied the joy and honour of seeing the Face of Allah, which will be their greatest loss. {Our Lord, indeed whoever You admit to the fire Ð You have disgraced him, and for the wrongdoers there are no helpers.} (Qur'an 3: 192) {No! Indeed, from their Lord, that day, they will be partitioned.} (Qur'an 83: 15) The individual who possesses a sound mind, true knowledge, and fear of Allah will attempt to be righteous and will strive to avoid being among the defiant losers in the hereafter.

The hereafter and seeing Allah (H) are the main goals of the true believers and the primary focus of their thinking and motivation. For further effectiveness in enhancing the motivation of humans, Allah (H) has arranged a system of recording Ð akin to a behaviour management system Ð in which an ongoing account is maintained. This is knowledge that He could have kept hidden, but in His wisdom, He revealed it to humankind in order to motivate us to do good. He also created angels who record our deeds. Each of us has two angels who are always present, who accurately record every minute detail.4 Allah (H) says: {And indeed, [appointed] over you are keepers, noble and recording; they know whatever you do.} (Qur'an 82: 10-12) {And We have already created humankind and know what his soul whispers to him, and We are closer to him than [his] jugular vein. When the two receivers [recording angels] receive, seated on the 4 al-Ashqar, 2005, p. 68. right and on the left.

He [the human being] does not utter any word except that with him is an observer prepared [to record].} (Qur'an 50: 16-18) These verses indicate that the angels are always present and ready to record anything that we do or say. This record is the book that will be presented to each person on the Day of Judgment. The angel on the right records good deeds, while the angel on the left records bad deeds. Due to the mercy of Allah, the angels do not record a bad deed immediately; they postpone writing it for a certain time, in order to give the person an opportunity to repent. The Messenger of Allah ( | ) said: «The angel on the left holds up his pen (refrains from writing down) for six hours after a Muslim commits a sin. If the person regrets it and asks Allah for forgiveness, he casts it aside (does not write it down); otherwise he writes it down as one à ni) (bad deed).» (a reliable hadith authenticated by al-Alba Achievement/competitive drive Human beings have a desire for significant accomplishment, mastery of some element in life, and the attainment of a high standard.

This concept is termed `achievement motivation,' and it may involve a component of competition. Related to incentives is the drive to compete and surpass others in various areas, whether intellectual, economic, political, or social. While competition can have some benefits, it should not cross the limits of that allowed by Sharia. We are encouraged to focus on competition in the most important facets of life, which are righteousness and good deeds. H This competition is directed towards attaining Allah's forgiveness and pleasure, and gaining entry into paradise. Allah ( ) has mentioned this competition in the Qur'an: {Indeed, the righteous will be in pleasure on adorned couches, observing.

You will recognize in their faces the radiance of pleasure. They will be given to drink [pure] wine [which was] sealed. The last of it is musk. So for this let the competitors compete.} (Qur'an 83: 22-26) {Race towards forgiveness from your Lord and a garden whose width is like the width of the heavens and earth, prepared for those who believed in Allah and His messengers. That is the bounty of Allah, which He gives to whom He wills, and Allah is the possessor of great bounty.} (Qur'an 57: 21) {And the forerunners, the forerunners Ð Those are the ones brought near [to Allah] in the gardens of pleasure.} (Qur'an 56: 10-12) The forerunners are those who were successful in the race and precede others in this life. They will precede them in the hereafter as well and gain a higher status in paradise.

Materialistic drive It is in the nature of humankind to covet and strive for the material possessions of this life. This is related to the needs for safety and security, and freedom from poverty and deprivation. Both the Qur'an and the Hadith mention this drive: {Beautified for people is the love of that which they desire Ð of women and children, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but Allah has with Him the best return [paradise].} (Qur'an 3: 14) {Know that the life of this world is but amusement and diversion, and adornment and boasting to one another, and competition in increase of wealth and children Ð like the example of a rain whose [resulting] plant growth pleases the tillers; then it dries and you see it turned yellow; then it becomes [scattered] debris...} (Qur'an 57: 20) | The Prophet ( ) said: «Allah has said: I have sent down money so that the prayer can be established and zakaÃt be given. If the son of Adam had a valley (in one narration: a valley of gold), he would still wish for another, and if he had two valleys (in one narration: two valleys of gold), he would wish for a third! Nothing will fill the inside of the son of Adam except dust, and Allah will accept the repentance of he who repents.» (a sound hadith recorded by Ah.mad and at.- T.abaraÃni) From these Qur'anic verses and the hadith above, it is clear that the acquisition of wealth is one of the innate desires that Allah (H) has placed within us, and it is one that we must control.

The purpose of this is to test those who have been blessed with wealth and to determine if they will earn it and make use of it in permissible ways, spend it in the cause of Allah, and be grateful for it. In general, wealth and provisions are blessings from Allah and have already been decreed and written. {And there is no creature on earth that Allah has not provided for, and He knows its place of dwelling and place of storage. All is in a clear register.} (Qur'an 11: 6) The provisions for a person are actually written during the time that he or she is in the womb. The Prophet (|) said: «Then the angel comes to it (the embryo), and writes down the length of his life, his deeds, (the amount) of his sustenance, and whether he will be wretched or happy (in the hereafter).» (recorded by Bukhari) Regardless of what an individual does, it is not possible to increase or decrease the amount of provision that has been ordained. That which has been predestined will come, while that which has not been predetermined will not come.5 This is why it is wrong to assume that we can increase our wealth by engaging in forbidden behaviours or compromising acts of worship in order to seek more earnings.6 5 Qadhi, 2002, 15 Ways to Increase Your Earnings from the Qur'an and Sunnah. Birmingham, UK: Al-Hidaayah Publishing and Distribution, p. 16. 6 Ibid., p. 14.

There is nothing wrong with seeking and working for wealth and worldly pleasures, but this should be done for the sake of Allah, and it should not become the focus of a person's existence. If done for the sake of Allah and in a pure manner, it may actually be considered worship for which an individual will be rewarded. In this way, it becomes a blessing; if used for forbidden purposes, it can be a curse. The main danger with wealth is that it will become more beloved H to the individual than Allah ( ), making it a form of shirk. This is particularly true if acts of worship are done for the sake of acquiring worldly gain. {Say [O Muhammad]: If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased, are more beloved to you than Allah, His Messenger and jihad [striving] in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people.} (Qur'an 9: 24) {O you who have believed, indeed many of the scholars and the monks devour the wealth of people unjustly and avert [them] from the way of Allah.

And those who hoard gold and silver and spend it not in the way of Allah Ð give them tidings of a painful torment. The day when it will be heated in the fire of hell, and seared therewith will be their foreheads, their flanks, and their backs [; it will be said]: This is what you hoarded for yourselves, so taste what you used to hoard.} (Qur'an 9: 34-35) {And as for humankind, when his Lord tries him and [thus] is generous to him and favours him, he says: My Lord has honoured me. But when He tries him and restricts his provision, he says: My Lord has humiliated me. No! But you do not honour the orphan, and you do not encourage one another to feed the poor. And you consume inheritance, devouring [it] altogether, and you love wealth with immense love.} (Qur'an 89: 15-20) | The Messenger of Allah ( ) said: «Let the slave of the dinar (gold coin), dirham (silver coin), and khamisah (a striped garment made of silk or wool and velvet) perish.

He is pleased if these things are given to him, and if not, he is displeased. Let such a person perish and relapse, and if he is pierced with a thorn, let him not find anyone to take it out for him...» (recorded by Bukhari) This particular hadith indicates that those who love wealth actually become slaves to that wealth. Those who are slaves to lusts and desires, and to this world, cannot be true servants of Allah. The more they love this world and all that is in it, the less they will love and dedicate themselves to Allah. | The Prophet ( ) said: «The Day of Judgment has come close, and people will only increase their desire for this world, and they will only go further and further away from Allah.» (a sound hadith recorded by al-H.aÃkim) | The Prophet ( ) expressed concern for his nation due to the fitnah (trial or temptation) of wealth. He said: «I do not fear poverty for you, but rather I fear that you will compete with one another (to see who has more possessions).» (a sound hadith recorded by alH.aÃkim) | It is for this reason that he ( ) used to pray: «O Allah! I seek refuge from the evils of the fitnah of wealth, and the evils of the fitnah of poverty.» (recorded by Bukhari and Muslim) Aggressive drive Humans have within them the tendency to be aggressive, particularly when provoked or in cases of self-defence.

Aggression may be defined as any physical or verbal act intended to harm or damage, whether done reactively due to hostility or proactively as a premeditated means to an end.7 The story of the creation of Adam 7 Myers, 2007, p. 751. (may Allah's peace be upon him) provides evidence of this tendency in humans. {And [mention, O Muhammad,] when your Lord said to the angels: Indeed, I will make upon the earth a successive authority. They said: Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You? He [Allah] said: Indeed, I know that which you do not know.} (Qur'an 2: 30) H For various possible reasons, the angels knew that this creation H of Allah ( ) would commit the atrocities that are mentioned, but Allah ( ) reveals that there is wisdom in the creation of humans that is with Him alone. H Once Adam and Eve were sent from paradise to earth due to their disobedience, Allah ( ) said: {...Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time.} (Qur'an 2: 36) This verse also highlights the animosity that humans sometimes have towards one another, which may lead to conflict, hostile behaviour, destruction and even murder. In fact, the first aggressive act of one human against another occurred early in the history of the human race, with Adam's sons, Cain and Abel.

Cain killed his brother Abel because of envy, which suggests that evil desires are involved in aggression as well. {And recite to them the story of Adam's sons, in truth, when they both offered a sacrifice [to Allah], and it was accepted from one of them but was not accepted from the other. [The latter] said: I will surely kill you. [The former] replied: Indeed, Allah only accepts from the righteous [who fear Him]. If you should raise your hand against me to kill me, I shall not raise my hand against you to kill you. Indeed, I fear Allah, Lord of the worlds. Indeed, I want you to obtain [thereby] my sin and your sin, so you will be among the companions of the fire. And that is the recompense of wrongdoers. And his soul permitted to him the murder of his brother, so he killed him and became one of the losers.} (Qur'an 5: 27-30) Aggression is influenced by both biological and environmental factors, but from the Islamic perspective, it is clear that humans can choose to control their aggressive tendencies and to engage in more pro-social behaviours.

Aggression, however, does have its role in society, primarily in the institution of jihad. Jihad is an Arabic term that means striving, struggling, and working to improve; it can be applied to any effort exerted by a person. In an Islamic sense, the general meaning of jihad is to strive in the path of Allah or for the cause of Allah. Its purpose is to establish the religion of Islam in our hearts, in our homes, in our communities, and in our countries. Allah says: {And strive for Allah with the striving due to Him...} (Qur'an 22: 78) {And those who strive for Us Ð We will surely guide them to Our ways. And indeed, Allah is with the doers of good.} (Qur'an 29: 69) Part of this effort may involve a physical or military jihad, which would obviously entail various forms of aggression against the enemies of Islam. {The believers are only the ones who have believed in Allah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allah.

It is those who are the truthful.} (Qur'an 49: 15) {Fight in the way of Allah [against] those who fight you, but do not transgress. Indeed, Allah does not like transgressors. And kill them wherever you overtake them and expel them from wherever they have expelled you, and discord is worse than killing... Fight them until there is no [more] discord and [until] the religion [worship] is [acknowledged to be] for Allah. But if they cease, then there is to be no aggression [assault] except against the oppressors.} (Qur'an 2: 190-193) { And fight them until there is no discord and [until] the religion, all of it, is for Allah. And if they cease Ð then indeed, Allah is Seeing of what they do.} (Qur'an 8: 39) The most important goal of genuine jihad is to establish the worship of Allah (H) on the earth, as mentioned in these verses.

He alone is deserving of our worship, and this is the only way to fulfil our true purpose in life. The main distinction, in fact, between acceptable and unacceptable aggression is in relation to the intention and goal. Allah (H) says: {Those who believe fight in the cause of Allah, and those who disbelieve fight in the cause of false objects of worship. So fight against the allies of Satan. Indeed, the plot of Satan has ever been weak.} (Qur'an 4: 76) So the true believers fight in the cause of Allah, while the disbelievers fight for various gods or other objects of worship (which may include nationalism, democracy, power, wealth, oil and so forth). Associated with this is the goal of making Allah's word and law supreme in the land.

The Prophet (|) said: «Whoever fights in order to make the word of Allah the highest, then he is fighting for the cause of Allah.» (recorded by Bukhari) It is understandable that complete and true worship of Allah can only be realized if the religion of Islam prevails in the lives of people. Islam is the only religion that emphasizes comprehensive devotion to Allah (H) in all spheres of life, from social to economic, from family to political. The implementation of Allah's word is intricately and indelibly connected to the other goals of jihad, for fulfilment of this primary goal will naturally lead to the accomplishment of proximate ones. These other goals include the removal of injustice, oppression and tyranny, and the creation of an environment where peace and justice prevail. Even believers who engage in jihad for the sake of Allah (H) need to ensure that the methods they use are within the limits of the Sharia. The Qur'anic verses on jihad indicate this important element by reminding the fighters not to transgress.

Women, children, and the elderly are not to be killed unless they are participating in the battle. In general, all forms of cruelty and torture are completely forbidden, including mutilation of dead bodies. Violating these limits is one of the crucial mistakes made by Muslims in our present time, and this has resulted in despicable attacks by non-Muslims in various forms throughout the world. They have taken advantage of this mistake by distorting Islam and attempting to turn people away from its true message. Affiliative drive The need to feel a connection with others and a sense of belonging is another innate drive within humans. People demonstrate this need to belong by seeking social relationships and social acceptance.

The social security found in friendships, marriages and families leads people to be healthier and to experience lower rates of depression, suicide and early death. In contrast, those who are isolated tend to suffer more from stress and depression. We will delve into this further in the section on social psychology, but we mention it here because it is a very powerful motivating factor in people's lives. Moderation in fulfilment of drives and motives The fulfilment of both physiological and psychological drives is indispensable for human survival as well as for well-being and life H satisfaction. Allah ( ) would not create these desires within us and then expect us to suppress them completely, as we see in other religions. We must satisfy them within the limits of the Sharia, though, as prescribed by Allah, and channel them in a way that benefits the individual and the society.

We must control our drives and desires, and must not allow the desires to control us. Control entails avoiding that which is prohibited in terms of food (for example, pork), drink (for example, wine), sexual relations (for example, fornication or adultery), and so forth, as well as being moderate in the fulfilment of these needs. EemaÃn and taqwaà in the heart will assist us in satisfying these needs in an acceptable manner, as they will monitor what is allowed and what is prohibited based upon knowledge. {O Children of Adam, take your adornment [your clothing] at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess.} (Qur'an 7: 31) Research has confirmed the importance of moderation in eating and drinking; we know that overeating is detrimental to physical and mental health. People who overindulge tend to be overweight, and thus more likely to suffer from chronic diseases (such as hypertension, diabetes, and heart diseases) and to die at a younger age. They are also more likely to have a poor self-image, low selfesteem, and other mental health concerns.

Even in relation to wealth, we should be moderate. This means that we should not be stingy and hold onto wealth without giving charity, but we also should not be extravagant and wasteful. Both of these extremes are common in the world today. Many people hold on to wealth for fear of losing it and falling into poverty. Others spend it in such a careless and lavish manner that it is disgraceful, particularly given the fact that millions of human beings around the world are starving. Allah ( H ) describes how the believers handle their wealth: {And [they are] those who, when they spend, do so not excessively or sparingly, but are constantly, between that, [justly] moderate.} (Qur'an 25: 67) It is interesting to look at the results of research on the relationship between wealth and happiness.

This research indicates that: ªwealth is like health: its utter absence can breed misery, yet 8 having it is no guarantee of happiness.'' Myers presents the example of the United States. From 1957 to 1995, the after-tax income of the average citizen more than doubled, but although average Americans were richer, they were not one bit happier. In 1957, 35% said they were `very happy,' while 34% said the same in 2004. The conclusion regarding America Ð as well as European countries, Australia, Japan, and China Ð is that: ªEconomic growth in affluent countries 9 has provided no apparent boost to morale or social well-being.'' One could argue that people in these countries are more miserable, given the increase in crime, divorce, teen suicide, and depression. Studies have also shown that people who strive the most to gain wealth tend to have lower emotional well-being. This is especially true for those who seek money to gain power, show off, or prove themselves.

Those who live with a sense of gratitude for what they 10 have been blessed with, enjoy greater happiness. This is another H example of research echoing what has already been confirmed by revelation. In Islam, of course, gratitude is directed to Allah ( ), the source of all our provisions. 8 Myers, 2007, p. 540. 9 Ibid., pp. 540-541. 10 Ibid., pp. 540-541. Emotions E motions are part of the bounty given to us by Allah (H), Who says: {And that it is He Who makes [one] laugh and weep.} (Qur'an 53: 43) This means that Allah has created within humans the ability to laugh and to weep, to rejoice and to brood, as well as the causes for each of these.1 Imagine how life would be without the capacity to love or to enjoy, or even to become angry or sad. We would be like robots going about our lives without experiencing pleasure or distress. Emotions are affective experiences that have internal components (subjective feelings and physiological states) as well as external components (facial expressions and behaviour).

The universality of emotions obviously indicates their innateness. The Qur'an also mentions them in several places. Emotions are generally categorized as being either positive or negative. Positive emotions normally bring pleasure, while negative emotions imply distress. Although we often strive to experience positive emotions, even negative emotions have some purpose and 1 Ibn Kathir, 2000, Vol. 9, pp. 336-337. value, as when someone becomes angry for the sake of Allah ( ). H Anger is usually considered a negative emotion, but in this context, it S has a valuable purpose and would be considered praiseworthy. `Umar ibn al-Khat..taÃb ( ) was well-known for expressing anger for the sake of Allah.

H From the Islamic perspective, emotions are also a test from Allah ( ). Success in this test means controlling the emotions and channelling them in the direction ordained by Allah. Since emotions are natural, we are not expected to eliminate them; we can still feel sadness, anger, and so on. However, there are boundaries set by Allah, as well as praiseworthy and blameworthy types or expressions of emotions. Love Love is a natural and ubiquitous emotion that comes in various forms and levels of intensity. We may love our spouses in one way, our parents in another way, and our children in a very different way.

All of these types are from the bounty of Allah, and they are completely acceptable and encouraged, even if the objects of our love happen to be disbelievers. The only restriction is that our love for H another human being (or thing, for that matter) should never exceed our love for Allah ( ). What would be blameworthy would be loving someone more than we love Allah, or disobeying Allah in order to gain the love or approval of another. Our love for Allah, in H fact, is unique and distinct from any other type of love. An essential and obligatory aspect of faith is to love Allah ( ), | His Messenger ( ), other believers, and that which Allah has determined to be good and righteous (in both beliefs and deeds). The | love for Allah and His Messenger ( ) must take priority over love for family members, wealth, and other worldly facets.

Allah ( ) says: H {Say, [O Muhammad]: If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased, are more beloved to you than Allah and His Messenger and jihad [striving] in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people.} (Qur'an 9: 24) Loving Allah and His Messenger above everyone and everything else is a sign of true devotion that will lead to tasting the sweetness of faith. This implies that the servant obtains pleasure H from being obedient to Allah ( ) and coming near to Him. The | Prophet Muhammad ( ) said: «Whoever possesses the following three qualities will taste the sweetness of faith: one to whom Allah and His Messenger become dearer than anything else; one who loves a person and he loves him only for Allah's sake; and one who hates to convert to disbelief, after Allah has brought (saved) him out of it (infidelity), as much as he hates to be thrown into the fire.» (recorded by Muslim) | The Prophet ( ) also said: «None of you will have faith until he loves me more than his father, his children and all humankind.» (recorded by Muslim) H To love Allah ( ) means to obey Him in what He has prescribed and to avoid disobedience. We should obey Him with enthusiastic and submissive hearts, even if it goes against our own desires. We should also love what Allah has legislated and made obligatory, and hate what Allah has forbidden.

We should be eager and willing to accept and be guided by the wisdom of Allah, the Qur'an and the Sharia. | Love of the Messenger ( ) entails being pleased with what he H has conveyed from Allah ( ) and implementing his Sunnah to the best of one's ability in daily life. As believers, we love all of the prophets, the righteous servants of Allah, and the followers of the prophets, because they implement that which Allah loves. We should love them for the sake of Allah and take them as his allies. Alliance entails affection, assistance, and mutual support; it means to help, love, honour, respect and be devoted to. {Your ally is none but Allah and [therefore] His Messenger and those who have believed Ð those who establish prayer and give zakaÃt, and they bow [in worship]. And whoever is an ally of Allah and His Messenger and those who have believed Ð indeed, the party of Allah Ð they will be the predominant.} (Qur'an 5: 55-56) | The Prophet ( ) said: «The closest people to me are the Godfearing, whoever they are, wherever they are.» (a sound hadith recorded by Ah.mad) H Allah ( ) describes the characteristics of those who truly love Him: {O you who have believed, whoever of you should revert from his religion Ð Allah will bring forth [in place of them] a people He will love and who will love Him [who are] humble towards the believers, powerful against the disbelievers; they strive in the cause of Allah and do not fear the blame of a critic. That is the favour of Allah; He bestows it upon whom He wills.

And Allah is all-Encompassing and Knowing.} (Qur'an 5: 54) The characteristics described in this verse are humility towards the believers, which indicates that they are compassionate and merciful towards their brothers and sisters in Islam; harshness and hatred towards those of the disbelievers who work to harm Muslims and Islam; striving in the path of Allah against His enemies with one's heart, soul, hand, tongue and wealth; and not fearing the reproach of anyone, as there is contentment in doing what is pleasing to Allah, unconcerned about receiving criticism or praise from other people. Understanding and accepting these principles strengthens our faith and brings us closer to Allah. Fear Fear is generally considered a negative emotion that occurs in response to a threat of danger or harm. This is a natural response meant to protect the human being from pain, injury, or death. Experiencing a sense of fear in worldly life leads a person to run away with dread or to avoid situations where the feared object may be present. The important point, however, is that nothing should be feared more than Allah ( ).

H Fear of Allah H When someone fears Allah ( ), he will seek refuge in Him, try to get closer to Him and attempt to obtain His pleasure by acts of H obedience. Allah ( ) says: {So flee to Allah...} (Qur'an 51: 50) This fleeing to Allah means escaping from the grasp of disbelief, shirk, and sin, by repenting and seeking the forgiveness and mercy of Allah. In effect, one is escaping from Allah's punishment and going to His mercy. One can never really run away from Allah in any sense, but only the believer knows this. ªWhoever fears creation runs away from it, but whoever fears Allah runs to Him.''2 There are many verses in the Qur'an that direct the believer to H fear Allah ( ) and not to fear other human beings or the creation. H Allah ( ) says: {O humankind, fear your Lord, Who created you from one soul and created from it its mate and dispersed from both of them many men 2 al-Syed, M. F., 1995, Fear of Allah in the Light of the Quran, the Sunnah and the Predecessors, `Compiled from the works of Ibn Rajab al-Hanbali, Ibn al-Qayyim al-Jawziyya, and Abu Hamid al-Ghazali', (M.A.

Kholwadia, Trans.), London: Al-Firdous Ltd., p. 9. and women. And fear Allah, through Whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer.} (Qur'an 4: 1) {...And fear Allah and know that Allah is with those who fear Him.} (Qur'an 2: 194) {But yes, whoever fulfils his commitment and fears Allah Ð then indeed, Allah loves those who fear Him.} (Qur'an 3: 76) These verses indicate that Allah will be with and will love those who fear Him. This fear is connected to submission to Allah. {O you who have believed, fear Allah as He should be feared, and do not die except as Muslims [in submission to Him].} (Qur'an 3: 102) Fear of the Day of Judgment and hellfire True believers also fear the Day of Judgment and the eternal punishment in the hellfire. This fear helps them to stay on the straight path and to avoid falling into disobedience. {And fear a Day when no soul will suffice for another soul at all, nor will intercession be accepted from it, nor will compensation be taken from it, nor will they be aided.} (Qur'an 2: 48) {Say: Indeed, I fear, if I should disobey my Lord, the punishment of a tremendous Day.} (Qur'an 6: 15) {Indeed, we fear from our Lord a Day austere and distressful.} (Qur'an 76: 10) {But as for he who feared the position of his Lord [standing for account before his Lord] and prevented the soul from [unlawful] inclination...} (Qur'an 79: 40) {And fear the fire, which has been prepared for the disbelievers.} (Qur'an 3: 131) Hope Hope is often equated with optimism, the opposite of which is pessimism. An optimist is one whose general disposition is to expect the best in all things, like seeing the glass `half full' of water as opposed to `half empty.' Optimism is characterized by a positive outlook in the present and the expectation of a good outcome in the future.

As believers, we should always hope that things will turn out for the best, and we should especially hope for Allah's mercy and grace. {...And invoke Him in fear and aspiration. Indeed, the mercy of Allah is near to the doers of good.} (Qur'an 7: 56) {They arise from [their] beds; they supplicate to their Lord in fear and aspiration...} (Qur'an 32: 16) These verses signify the believers' hope for the tremendous reward that Allah (H) has promised. The believers, who remember the Day of Judgment and hope for success and rewards on that Day, will be encouraged to perform good deeds. Likewise, they will be consoled for missing out on worldly pleasures due to their hope for the rewards and delights of the hereafter, the greatest of which will be the pleasure of Allah (H) and seeing His Face. The Messenger of Allah (|) said: «If a disbeliever knew of all the mercy that is in the Hands of Allah, he would not lose hope of entering paradise, and if a believer knew of all the punishment that is present with Allah, he would not consider himself safe from the hellfire.» (recorded by Bukhari) S Anas ( ) reported that the Prophet (|) visited a young boy who was dying. «The Prophet (|) asked: How are you? The boy replied: O Messenger of Allah, I am in between the hope of Allah and the fear of my sins.

The Prophet (|) said: The like of these two qualities do not unite in the heart of a servant except that Allah gives him what he hopes for and protects him from what he fears.» (a reliable hadith recorded by at-Tirmidhi and Ibn MaÃjah) It is interesting to note that research in the area of optimism and health has indicated that people who are more optimistic and hopeful generally enjoy better physical and mental health. Optimists experience lower rates of stress and depression, lower blood pressure, a lower incidence of coronary heart disease (in men), better pulmonary function and better coping in recovery from surgery. This may be due to a number of factors, including more active and persistent coping efforts, coping with stress more effectively (emphasizing positive aspects of stressful situations), seeking social support, and having a healthier lifestyle (healthful diet and exercise). Balancing love, fear and hope The true believer balances the emotions of love, fear and hope, H without emphasizing one to the detriment of the others. We love Allah ( ) for the many blessings that He has bestowed upon us, we fear His punishment and wrath due to our sins, and we hope that He will accept our good deeds and our repentance and forgive our sins. Ibn Rajab wrote that a Muslim who worshiped Allah out of hope alone, out of fear alone, or out of love alone would be going down a deviant path of Islam, whereas, ...he who worships Allah in fear, love and hope is a Muhwahhid Mu'min [a believer upon Tawheed ].

A true believer in tawheed then will not lean toward one or another emotion of either hope, love, or fear as these deviated groups have done, for this leads to an imbalance in not only emotions but also beliefs. Rather, a balance will be maintained amongst each of these emotions so as to motivate the individual to follow the true path with the correct 3 intention. 3 Ibn Rajab, Worshipping Allah out of love, fear, and hope, retrieved October 10, 2010 from http://abdurrahman.org/salah/worshippingallahoutof.html. Hatred Just as we should love Allah ( H ) and those who are near to Him, we should hate those who intentionally and actively oppose Allah and the religion of Islam. This hatred should be for the sake of Allah only, and should not affect us in a way that allows us to act or react irrationally. The matters that necessitate hatred include disbelief 4 H (when it is not out of ignorance), hypocrisy, innovation and sin. Regarding disbelief, Allah ( ) says: {There has already been for you an excellent pattern in Abraham and those with him, when they said to their people: Indeed, we are dissociated from you and from whatever you worship other than Allah.

We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allah alone...} (Qur'an 60: 4) In relation to the hypocrites, who are the worst enemies of Islam, it is obligatory to detest them for Allah's sake. Allah has cursed them in the Qur'an, so it would be impossible for the true believer to have anything but hatred towards them. {They have taken their oaths as a cover, so they averted [people] from the way of Allah. Indeed, it was evil they were doing. That is because they believed, and then they disbelieved; so their hearts were sealed over, and they do not understand...They are the enemy, so beware of them. May Allah destroy them; how are they deluded?} (Qur'an 63: 2-4) The same is true for the innovators and the sinners, depending on their distance from Islam. Following from hatred would be dissociation, which means enmity or severance from something, based upon animosity and 4 al-Hilaalee, S., 1995, Love and Hate for the Sake of Allah, Birmingham, UK: Al Hidaayah Publishing and Distribution, pp. 34-36. distance.

As believers, we should distance ourselves from those who H | oppose Allah ( ) and His Messenger ( ). This may include any disbelievers, such as Jews or Christians, atheists or polytheists, who actively work to harm Muslims or Islam. There are many verses in the Qur'an that support this point. Allah ( H) says: {You will not find a people who believe in Allah and the last day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those Ð He has decreed within their hearts faith and supported them with spirit from Him. And We will admit them to gardens beneath which rivers flow, wherein they abide eternally.

Allah is pleased with them, and they are pleased with Him Ð those are the party of Allah. Unquestionably, the party of Allah Ð they are the successful.} (Qur'an 58: 22) {O you who have believed, do not take your fathers or your brothers as protectors if they have preferred disbelief over belief. And whoever does so among you Ð then it is those who are the wrongdoers. Say [O Muhammad]: If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have acquired, commerce in which you fear a decline, and the dwellings with which you are pleased, are more beloved to you than Allah and His Messenger and jihad [striving] in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people.} (Qur'an 9: 23-24) Other disbelievers who have not received the message of Islam, or who have received the message and have not accepted it, but who do not harm the Muslims or Islam, nor do they help others to harm them, would not fall into this category. The heart is the important component in relation to loving and H hating for the sake of Allah ( ).

Ibn Taymiyah wrote: As for love and hatred in the heart, desire for or dislike of something, it must be absolute. It is not possible for this to be lacking, except if part of faith is also lacking. As for one's actions in this world, this is according to ability and circumstance. When the likes and dislikes of the heart are totally sound then one's actions will follow this, in so far as one is able to act; but the fullness of the reward is due to the sincerity of the heart.5 Taking the disbelievers as close companions and confidantes is a sign of weak faith. Ibn Taymiyah also stated: Allah has informed us that you will not find any believer seeking the affection of those who challenge Allah and His Messenger, since faith itself would prevent this, just as two opposites repel one another. So as long as there is faith, loyalty to the enemies of Allah is impossible.

If someone has bound his heart to the disbelievers, then this is proof that his heart also is devoid of faith.6 Anger In general, anger is considered a negative emotion that should be constrained, unless it is for the sake of Allah (H). It is part of human nature to become angry at times for various reasons, but the believers control themselves and do not act in ways that traverse the limits set by Allah. The Prophet (|) himself only became angry when the rights of Allah were violated. For example, he (|) became angry when he was told about the imam who harmed people by making the prayer too long; when he saw a curtain with pictures of animate 5 al-Qahtani, M. S., 1999, Al-Wala' wa'l-Bara' According to the Aqeedah of the Salaf (Part 2), London: Al-Firdous, Ltd., p. 86. 6 Yasin, 1997 creatures in the home of `A Z Ã 'ishah ( ); and when UsaÃmah ( spoke to him about a woman who had stolen, hoping to mitigate her )S | sentence. In this last case, the Prophet ( ) said: «Do you seek to intervene concerning one of the punishments prescribed by Allah?» H (recorded by Bukhari and Muslim) In relation to anger, Allah ( ) describes the believers in the following manner: {Who spend [in the cause of Allah] during ease and hardship, and who restrain anger and who pardon the people Ð and Allah loves the doers of good.} (Qur'an 3: 134) {And those who avoid the major sins and immoralities, and when they are angry, they forgive.} S (Qur'an 42: 37) Abu Hurayrah ( ) reported: «I heard Allah's Messenger ( ) | saying: One is not strong because of one's wrestling skillfully.

They said: Allah's Messenger, then who is strong? He said: He who controls his anger when he is in a fit of rage.» (recorded by Muslim) Abu Hurayrah ( S ) reported that the Messenger of Allah ( ) said: «The strong one is not the one who overcomes people by his | strength, but the one who controls himself while in anger.» (recorded by Bukhari and Muslim) Abu Hurayrah ( S ) reported that: «A man said to the Prophet | ( ): Advise me. He said: Do not become angry. The man repeated | his request several times, and each time the Prophet ( ) told him: Do not become angry.» (recorded by Bukhari) | The Prophet ( ) described several cures for the disease of anger H and methods to limit its effects upon the human. The most important S of these is to seek refuge with Allah ( ) from Satan, who whispers to the humans to turn anger into rage. SulaymaÃn ibn Sard ( ) said: | «I was sitting with the Prophet ( ), and two men were slandering one another.

One of them was red in the face, and the veins on his neck were standing out. The Prophet said: I know a statement which, if he were to say it, what he feels would go away. If he said: `I seek refuge with Allah from the Satan, the outcast,' what he feels would go away.» (recorded by Bukhari and Muslim) The Prophet ( | ) also said: «If a person gets angry and says: `I seek refuge with Allah,' his anger will go away.» (recorded by Bukhari) Keeping silent and changing position are other methods to control anger. The Messenger of Allah ( | ) said: «If any of you becomes angry, let him keep silent.» (a sound hadith recorded by Ah . mad) Keeping silent is important because an angry person often loses self-control and might voice words of disbelief, or curse or slander another person, or pronounce divorce against his spouse. By keeping silent, he will avoid harming himself and his loved ones, and he will limit the enmity and hatred that can develop between those who have a disagreement. The Messenger of Allah ( | ) said: «If any of you becomes angry and he is standing, let him sit down, so his anger will go away; if it does not go away, let him lie down.» (a sound hadith recorded by Ah . mad) Sitting or lying down will prevent the angry person from losing control and using physical means to harm another individual or property, which may lead to injury or death or destruction.

A person often regrets what happens during fits of anger, so it is best to avoid negative repercussions if possible. The believer should also remember the rewards for controlling anger. The Prophet ( | ) said: «Whoever controls his anger at the time when he has the means to act upon it, Allah will fill his heart with contentment on the Day of Resurrection.» (a sound hadith recorded by at.-T Ã ni) . abara It is interesting to note the research that has been conducted regarding the relationship between anger and health. Anger and hostility are strongly implicated as risk factors for coronary heart disease and as potential triggers for heart attacks. Anger is also implicated in hypertension and, to a lesser degree, in stroke and diabetes.7 So in addition to the psychological and social consequences of anger, there are also physical implications; being angry much of the time is simply not good for one's health. Following the Prophet's Sunnah in this regard would have obvious health benefits.

Summary regarding emotions We can learn to control emotions by increasing our belief and faith. The Qur'an indicates that those who follow Allah's guidance will be rewarded with a reduction in negative emotions; this is one of H the blessings that Allah ( ) bestows upon His believing slaves. H Allah ( ) says: {We said: Go down from it, all of you. And when guidance comes to you from Me, whoever follows My guidance Ð there will be no fear concerning them, nor will they grieve.} (Qur'an 2: 38) We will discuss this topic further in another section. 7 Taylor, S., 2006, Health Psychology (6th Ed.), Boston, MA: McGraw-Hill, p. 348. Intelligence, Reason and Wisdom I n contemporary psychology, intelligence is defined as the ability to learn from previous experiences, to solve problems, and to use knowledge to manage novel situations.1 While both genetics and environment have an influence upon intelligence, genetics seem to be a stronger factor, based upon research studies. The Intelligence quotient (IQ) is an individual's score on a test that assesses intellectual abilities in the areas of general knowledge, comprehension, vocabulary, arithmetic reasoning, working memory, perceptual organization, and processing speed.

Scores on intelligence tests are fairly stable and consistent across the lifespan, particularly after the age of seven years. Another popular contemporary theory of intelligence is Gardner's theory of multiple intelligences. Gardner proposes that we have eight different intelligences, each relatively independent of the others. This theory goes beyond the previously mentioned standard intelligence tests that primarily focus on verbal and mathematical aptitudes. Each individual is strong in certain of these intelligences while weaker in others. Of the eight multiple intelligences, these seven are relevant to our discussion:2 1 Myers, 2007, p. 431. 2 Ibid., p. 434. v Linguistic: ability to use language, sensitivity to the order of things. v Logical-mathematical: intelligence of numbers and logic, ability to handle chains of reasoning and to recognize patterns and order. v Musical: sensitivity to pitch, melody, rhythm, and tone. v Bodily-kinaesthetic: ability to use the body skilfully and to handle objects adeptly. v Spatial: ability to perceive the world accurately and to recreate or transform aspects of that world. v Interpersonal: ability to understand people and relationships. v Intrapersonal: access to one's emotional life as a means of understanding oneself and others.

Reason (`aql) in Islam The focus of contemporary discourse on the topic of intelligence is primarily the present life and enhancing our abilities in order to achieve higher levels of education and more status and power. This contrasts with the conceptualization in the Islamic perspective, which concentrates on spiritual understanding. The word for intellect in the Arabic language is `aql; it can be defined in a number of ways, including reason, understanding, comprehension, discernment, insight, rationality, mind, or intellect.3 This is the instinctive faculty given to humans by Allah ( ), by H which we comprehend the reality of our existence and this world.4 It 3 Wehr, 1974, p. 630. 4 Ibn Taymiyyah, 2005, The Decisive Criterion between the Friends of Allah and the Friends of Shaytan, Birmingham, UK: Daar Us-Sunnah Publishers, p. 217. is mentioned several times in the Qur'an. Allah ( H ) says: {And they [disbelievers] will say: If only we had been listening or reasoning [ na`qil], we would not be among the companions of the blaze.} (Qur'an 67: 10) {...Indeed in that are signs for a people who reason [ya`qiloon].} (Qur'an 13: 4) Those who use their `aql are able to reason and rationalize to arrive at the truth. One of the five universal necessities that should be preserved in Islam is mind or reason. (The others are faith, life, lineage, and property).

Islam emphasizes reason; it is the basis upon which humans are held accountable for their choices. It is also the characteristic that elevates the human being above the rest of Allah's creation, if that gift is used appropriately. Islamic law is designed in such a way as to preserve reason and intellect and to ensure its well-being and freedom. Islam prohibits the H use of any substance that may affect the mind negatively or decrease its ability in any way. Allah ( ) says: {O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone altars [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful. Satan only wants to cause between you animosity and hatred through intoxicants and gambling and to avert you from the remembrance of Allah and from prayer.

So will you not desist?} (Qur'an 5: 90-91) H | X Allah ( ) actually curses those who engage in this behaviour. Allah's Messenger ( ) said: «Gabriel ( ) came to me and said: O Muhammad! Verily, Allah, the Almighty, the All-Powerful has cursed wine and the one who makes it, the one who drinks it, the one who transports it, the one to whom he transports it, the one who sells it, the one who buys it, the one who pours it and the one for whom it is poured.» (a sound hadith recorded by Ah . mad and Ibn H Ãn) The . ibba legal punishment is also severe, due to the dangers that these substances pose for the individual and the society. The rational mind must also be protected against the influence of false beliefs, superstitions and deceit. This is one of the reasons that fortune-telling, witchcraft, magic and the like are forbidden in Islam. Humans become deluded and tricked by these fraudulent practices, and their beliefs become distorted as a result.

As believers, we should not delve into matters of the unseen of which we have no knowledge, because this may lead to confusion and doubt. Islam encourages us to develop our intellects, to contemplate, H and to follow rational arguments and proofs. `Freedom of thought' is a blessing bestowed upon us by Allah ( ), but it must be within constraints. Thoughts or proclamations of thoughts cannot be outside the boundaries prescribed by the Sharia, and reason itself can never be given a status above that of revelation. While the vast majority of the religion is logical, we cannot try to explain everything by logic alone because it has its limits. There are some things that are simply beyond the capacity of the human mind to comprehend because the H knowledge given to us is restricted. In fact, it is very minute in comparison to the knowledge of Allah ( ).

In general, the Qur'an and Hadith should be our guides for understanding the world and developing appropriate beliefs. Knowledge Knowledge is obviously important in relation to thoughts and beliefs, which is why it has a high status. We could not actually utilize our intellect to make sound decisions without having knowledge. Knowledge, of course, is also acquired through use of the mind. We come to know the specifics of right and wrong, permissible and forbidden, through gaining knowledge. While our natural disposition is to worship Allah alone, it would be impossible for us to do so correctly without detailed information.

The significance of knowledge The position of knowledge in Islam is denoted by the first | revelation given to Prophet Muhammad ( ) by the angel Gabriel: {Recite in the name of your Lord who created Ð created man from a clinging substance. Recite, and your Lord is the most Generous Ð Who taught by the pen Ð taught man that which he knew not.} X (Qur'an 96: 1-5) H As mentioned in an earlier chapter, Allah ( ) created Adam ( ) with the ability to name objects, an ability that He did not give to the angels. This capacity to learn and comprehend makes us unique from the rest of Allah's creation and is directly connected to our free will. It would literally be impossible to make choices without the ability to gain knowledge. | The Prophet Muhammad ( ) said: «The seeking of knowledge is compulsory on every Muslim (male and female).» (recorded by Muslim) This responsibility to acquire knowledge continues throughout our lifetime unless we lose the ability to think or reason (through disease or old age). The sincere quest for knowledge will assist us in finding the straight path in life and staying firm upon it. Without true and correct knowledge, our journey through life would be haphazard and unsuccessful.

The importance of this is emphasized frequently in the Qur'an and Hadith: {...Only those fear Allah, from among His servants, who have knowledge.} (Qur'an 35: 28) {And these examples We present to the people, but none will understand them except those of knowledge.} (Qur'an 29: 43) {...Say: Are those who know equal to those who do not know? Only they will remember [who are] people of understanding.} (Qur'an 39: 9) {...Allah will raise those who have believed among you and those who were given knowledge, by degrees...} (Qur'an 58: 11) The Prophet ( | ) said: «If Allah wants to do good to a person, He makes him comprehend the religion [understand the Qur'an and the Sunnah of the Prophet].» (recorded by Bukhari) He ( | ) also said: «A person who starts his journey to acquire knowledge, Allah eases his passage to paradise, and angels spread their wings to express their appreciation for his acts. All the creatures that are in the heavens and on the earth, including the fish in the water, ask for forgiveness for a learned person. A learned person is superior to a worshipper as the full moon is superior to all the stars. The learned are heirs of the prophets, and the prophets do not leave any inheritance in the shape of dirhams (silver) and dinars (gold), but they do leave knowledge as their legacy. Such a person who acquires knowledge, acquires his full share.» (a sound hadith recorded by Abu à wood and at-Tirmidhi) Da These Qur'anic verses and hadiths highlight the superiority and distinction of gaining knowledge and also teaching it to others, as it is associated with many advantages and virtues.

It is one of the noblest endeavours that a human can engage in, and the rewards that can be achieved are immense. A person, in fact, is incapable of achieving a high status without knowledge. The Messenger of Allah ( | ) said: «The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed rainwater and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rainwater; Allah benefited the people with it, and they used it for drinking [making their animals drink from it] and to irrigate the land for cultivation. (And) a portion of it was barren; it could neither hold the water nor bring forth vegetation [so that land gave no benefit]. The first is the example of the person who comprehends Allah's religion and gets benefit (from the knowledge) that Allah has revealed through me and learns and then teaches it to others.

The (last example is that of a) person who does not care for it and does not accept Allah's guidance that was revealed to me.» (recorded by Bukhari) This hadith highlights the fact that there are three categories of people in relation to knowledge. The first category includes those who acquire knowledge of the Qur'an and Hadith, act upon it, and also convey it to others. Such people benefit from this knowledge themselves, in addition to extending this benefit to others. By virtue of this quality, they are the best of all. The second group consists of those people who acquire knowledge and impart it to others, but do not fulfil the requirements of that knowledge. Such people are inferior in rank to the people of the first category and can be held responsible for their omissions.

The last category comprises those who eschew the knowledge of the Qur'an and Hadith. They neither study nor listen for their own benefit, nor do they acquire knowledge to impart it to others. This is the worst category of people. | The Prophet ( ) also stated: «Do not wish to be like anyone except in two cases. The first is a person to whom Allah has given wealth, and he spends it righteously; the other is one to whom Allah has given wisdom (the knowledge of the Qur'an and Sunnah), and he acts according to it and teaches it to others.» (recorded by Bukhari) Envy is only permissible in these two cases, due to the high status of these actions and attributes. Envy is when someone H determines that another person has been graced by Allah ( ) with certain gifts and qualities, and then he or she also desires to be blessed with those gifts. The person does not complain or despair about not having them but instead supplicates to Allah for them. `Wisdom' in this hadith refers to wisdom of the Qur'an and Hadith, which is knowledge that is the most beneficial for the human being.

It is through this knowledge that we can make correct judgments. It has also been reported that the Prophet ( | S ) said to `Ali ( «By Allah, if a single person is guided by Allah through you, it will ): be better for you than a whole lot of red camels.» (recorded by Bukhari and Muslim) `Better for you than red camels' is a metaphor meaning better than anything else. In Arabia at the time of the Prophet ( | ), red camels were very precious. They are referred to in H this hadith to highlight the value of guidance and the distinction of calling people to Allah ( ) and Islam. Before calling others to the path of Allah, though, one must have knowledge; the knowledge of the Qur'an and Hadith is crucial for this purpose because one cannot provide any guidance without this knowledge. The Messenger of Allah ( | ) said: «The world, with all that it contains, is accursed except for the remembrance of Allah, that which pleases Allah, and the religious scholars and seekers of knowledge.» Ã jah) This hadith (a reliable hadith recorded by at-Tirmidhi and Ibn Ma indicates that things of this world are cursed if they make a person negligent of the remembrance of Allah.

It could also mean that this world is cursed for those who do not remember Allah for even one H single moment in their life. Knowledge is essential because the slave must know what will gain the pleasure of Allah ( ) and what will invite His displeasure. It is for this reason that both the teacher and the learner have been included in the exemptions from this curse. «The Messenger of Allah ( | ) said: The superiority of the learned person over the devout worshipper is like my superiority over the most inferior amongst you (in good deeds). He went on to say: Allah, His angels, the dwellers of the heaven and the earth, and even the ant in its hole and the fish (in water) supplicate in favour of those who teach people knowledge.» (a reliable hadith recorded by atTirmidhi) `Learned person' here means a scholar of the Qur'an and Hadith, who adheres to the obligatory acts and the Sunnah and remains diligent in learning and imparting knowledge. The devout worshipper is one who spends most of his or her time in the worship of Allah (H). This hadith emphasizes the distinction of religious scholars and the esteem in which they are held by Allah (H), His angels and other creatures on the earth.

Allah (H) bestows mercy upon the person who teaches people beneficial knowledge (knowledge of Islam), angels pray to Allah (H) to forgive his or her sins, and other creatures pray for his or her well-being. One of the reasons that the scholar is superior to the worshipper is that the benefit of the knowledge of the scholar reaches others in the community, while the benefits of worshipper's voluntary prayer and remembrance of Allah are restricted to himself or herself. The meaning of knowledge We have already mentioned that the Prophet Muhammad (|) said: «The seeking of knowledge is compulsory on every Muslim (male and female).» (recorded by Muslim) Unfortunately, this hadith is often misunderstood to refer to all types of knowledge, both religious and worldly. The Prophet (|), however, was specifically referring to religious knowledge, which includes knowing Allah, His names and attributes, the purpose of our creation, how to worship and obey Allah, and how our choices will affect us in the hereafter. It is important to understand the distinction between knowledge that is an individual obligation versus that which is a communal obligation. Knowledge that is obligatory for each individual includes basic knowledge of the religion, such as understanding of the Qur'an and Hadith, beliefs (`aqeedah), religious injunctions (prayer, fasting, charity, social relations and the like), and knowledge of the lawful and the unlawful.

Knowledge that is compulsory on the community only needs to be learned by some members of the Muslim society; the obligation is relieved once it is fulfilled by some members of the community, but if no one in the community fulfils the obligation, then everyone in the community will be held accountable for not learning it. This category would include detailed knowledge of Islam and the Sharia, medicine, engineering, education, and so forth. The concept of wisdom Throughout the centuries, humankind has discussed and debated the meaning and purpose of life, and how to attain wisdom in the process. In secular terms, wisdom has been defined as the ability to make sound choices and appropriate decisions. It is intelligence shaped by experience, or information softened by profound understanding and deep insight. It is often accompanied by extensive formal knowledge, but worldly knowledge is not a necessary condition for wisdom.

As noted in an earlier discussion, the secular focus has been on intelligence and knowledge, with little mention of the spiritual dimension. It should be mentioned, however, that there have been recent attempts to define what is termed `spiritual intelligence.' This has been defined as the adaptive use of spiritual information to facilitate 5 everyday problem-solving and goal attainment. The following are hypothesized to be components of spiritual intelligence: 1. Capacity to transcend the physical and mental. 2. Ability to experience heightened states of consciousness. 3. Ability to sanctify everyday experience. 4.

Ability to utilize spiritual resources to solve problems. 6 5. Capacity to be virtuous. 5 Emmons, R. A., 2000, Is spirituality an intelligence? Motivation, cognition, and the psychology of ultimate concern, The International Journal of the Psychology of Religion, 10, p. 3. 6 Ibid., p. 10. This definition of spirituality is a broad one, encompassing various forms of beliefs and practices. The Islamic perspective focuses on the spiritual and religious meaning of wisdom based upon revelation from the All-Knowing.

The wisdom of Allah In Islam, there is a clear understanding that ultimate wisdom H comes from Allah ( ), for He is the All-Wise, All-Knowing. This is stated in the Qur'an in several places: {And whoever earns [commits] a sin only earns it against himself. And Allah is ever Knowing and Wise.} (Qur'an 4: 111) {And to Him belongs [all] grandeur within the heavens and the earth, and He is the Exalted in Might, the Wise.} (Qur'an 45: 37) {And indeed, your Lord will gather them; indeed He is Wise and Knowing.} (Qur'an 15: 25) {Our Lord, and admit them to gardens of perpetual residence which You have promised them and whoever was righteous among their fathers, their spouses and their offspring. Indeed, it is You who is the exalted in might, the Wise.} (Qur'an 40: 8) Humans should never presume that they have more wisdom than H Allah ( ), for this is a form of shirk which can lead to dire consequences. In reality, the `wisdom' possessed by humans is only a H derivative of the supreme wisdom of Allah ( ). He grants this wisdom to whom He wills, and He withholds it from whom He wills.

Wisdom in the Qur'an The Qur'an is one of the means through which humans may H acquire a portion of the wisdom available from Allah ( ). There are several verses telling us that the Qur'an is a book full of wisdom: {By the wise Qur'an.} (Qur'an 36: 2) {Indeed, We have made it an Arabic Qur'an that you might understand. And indeed, it is, in the Mother of the Book with Us, exalted and full of wisdom.} (Qur'an 43: 3-4) The wisdom of the Prophet Muhammad (|) The Prophet ( | ) was given a special portion of Allah's wisdom, for he was a Prophet and a chosen messenger. This wisdom is captured in the Hadith and the Sunnah of the Prophet ( | ), which are also revelation from Allah. The wisdom of the Prophet ( | ) was placed in his heart by Gabriel. The Prophet (| ) said: «While I was at the House [of Allah in Makkah, the Kaaba], in a state midway between sleep and wakefulness, (an angel recognized me) as the man lying between two men.

A golden tray full of wisdom and belief was brought to me, and my body was cut open from the throat to the lower part of the abdomen. Then my abdomen was washed with Zamzam water (from a well located near the Kaaba), and (my heart was) filled with wisdom and belief.» (recorded by Bukhari) This wisdom given to the Prophet ( | ) is mentioned in the Qur'an in several places, usually along with the book or scripture, which is the Qur'an: {It is He Who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book [the Qur'an] and wisdom [the Sunnah] Ð although they were before in clear error.} (Qur'an 62: 2) {...And Allah has revealed to you the book and wisdom and has taught you that which you did not know. And ever has the favour of Allah upon you been great.} (Qur'an 4: 113) {...And remember the favour of Allah upon you and what has been revealed to you of the book [the Qur'an] and wisdom [the Prophet's Sunnah] by which He instructs you...} (Qur'an 2: 231) {And [recall, O People of the Scripture], when Allah took the covenant of the prophets [saying]: Whatever I give you of the scripture and wisdom and then there comes to you a messenger confirming what is with you, you [must] believe in him and support him...} (Qur'an 3: 81) This wisdom of the Prophet ( | ) is in reality his Sunnah, which all Muslims are obligated to adhere to and implement in their lives. The Prophet ( |) was the most superb example of what it means to live as a wise human being. There may be wisdom in practicing the H H Sunnah that we are not even aware of, but we do this because of the command of Allah ( ). Allah ( ) knows what is most beneficial for us and has only prescribed those things that will bring us goodness during our stay on this earth.

The wisdom of LuqmaÃn LuqmaÃn ( X ) is another example of a human endowed with X wisdom as mentioned in the Qur'an, and he is presented as a pattern to follow. LuqmaÃn ( ) refused a worldly kingdom and power and instead was of a humble rank in life, being a slave or a carpenter. To him, as in Islam, true human wisdom emanated from divine wisdom. H The beginning of all wisdom, therefore, is conformity with the will of X Allah ( ). This means that we must understand our relation to Him and worship Him properly. LuqmaÃn ( ) possessed this profound understanding. {And We had certainly given LuqmaÃn wisdom [and said]: Be grateful to Allah.

And whoever is grateful, is grateful for [the benefit of] himself. And whoever denies [His favour] Ð then indeed, Allah is free of need and praiseworthy. And [mention, O Muhammad], when LuqmaÃn said to his son while he was instructing him: O my son, do not associate [anything] with Allah. Indeed, association [with Him] is great injustice. And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years.

Be grateful to Me and to your parents; to Me is the [final] destination. But if they endeavour to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me [in repentance]. Then to me will be your return, and I will inform you about what you used to do. Ã n said]: O my son, indeed if it [a wrong] should be the [And Luqma weight of a mustard seed and should be within a rock or [anywhere] in the heavens or in the earth, Allah will bring it forth. Indeed, Allah is Subtle and Acquainted. O my son, establish prayer, enjoin what is right, forbid what is wrong, and be patient over what befalls you. Indeed, [all] that is of the matters [requiring] determination.

And do not turn your cheek [in contempt] towards people and do not walk through the earth exultantly. Indeed, Allah does not like anyone self-deluded and boastful. And be moderate in your pace, and lower your voice; indeed, the most disagreeable of sounds is the voice of donkeys.} (Qur'an 31: 12-19) These verses detail the specifics of wisdom and how it is applied in life. The truly wise person is one who comprehends these instructions and follows them completely and willingly. These are the guidelines for a contented and fulfilling life. People of understanding Allah ( H ) grants this wisdom to whom He wishes; these people H are called `people of understanding' in the Qur'an.

To have this gift is a true blessing from Allah ( ). {He gives wisdom to whom He wills, and whoever has been given wisdom has certainly been given much good. And none will remember except those of understanding.} (Qur'an 2: 269) Allah (H) mentions: {Then has it not become clear to them how many generations We destroyed before them as they walk among their dwellings? Indeed in that are signs for those of intelligence.} (Qur'an 20: 128) The Arabic word used here means intelligence, understanding, or reason. This verse indicates that those who read these stories and extract the lessons from them are considered to be people with intelligence and understanding. In reality then, wisdom is not intelligence or comprehension of worldly matters. Wisdom is rather submission to Allah (H) and whatever He has enjoined upon us.

Wisdom is surrendering ourselves completely to Allah and trusting in His wisdom and allencompassing knowledge. It is humbly appreciating that the wisdom we have is only a portion of that possessed by the ultimate possessor of wisdom, and that it was given to us as a blessing. Learning and Modelling L earning is defined as: ªA relatively permanent change in an 1 organism's behavior due to experience.'' This definition emphasizes the behavioural component of learning, but we can also learn information by reading and acquiring knowledge, as discussed in a previous section. This endeavour is of a cognitive nature, but ultimately the knowledge that we obtain should have an influence upon our behaviour. H Allah ( ) mentions the tools that He has bestowed upon humans in order to learn. {And Allah has extracted you from the wombs of your mothers not knowing a thing, and He made for you hearing and vision and hearts [meaning intellect] that perhaps you would be grateful.} (Qur'an 16: 78) This verse indicates that humans are born without any H knowledge (other than the fit.rah). Allah ( ) provides them with senses as well as intellect, so that they may learn from the world around them and thus be grateful to Allah for His bounty.

Humans learn by observing, experiencing, reading, listening, and so forth. 1 Myers, 2007, p. 313. The Qur'an itself is one of the greatest learning tools; it presents knowledge in a variety of formats and contains the most essential H lessons for life. The various methods that Allah ( ) uses throughout the Qur'an to enhance learning include: