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Islamic Spirituality -- A First Introduction.pdf

North South University
North South University

An introduction to Islamic spirituality. People from any background will benefit from it. It is especially written for someone who knows nothing about Islam and would like to know the religion better.

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In Islam, there is no separation between the spiritual and the material. The two are intertwined, intricately connected. As above, so below. For instance, ibadah, a spiritual concept translated as worship or devotion (to God), implies being mindful of our duty to our parents, family, neighbors, and fellow human beings. Hence, spirituality in Islam although originating in our hearts/minds is supposed to radiate outwards through our thoughts, speech, and actions, creating a positive impact upon the world around us. We (God) have sent you only as a mercy for the entire world The Quran, (??) Hence, we can gauge our spiritual progress by observing long-term changes in our mental states, our actions, our reactionsour way of being, our interaction with the world. If we are gradually becoming more peaceful, patient, content, and generous, then this is an indication we are ascending upwards on the spiritual ladder. Otherwise, we are not. Of course, this does not mean we look down upon others from our higher vantage point on the ladder. A precursor of spiritual growth is humility, the realization that we are utterly and absolutely dependent on God; whatever good we have in our lives and in ourselves are because of Gods grace. The Quran teaches us to attribute all our success to God alone. This prevents arrogance or haughtiness creeping into and building up in our hearts. And my success is not but through God. Upon him I have relied, and to Him I return. (11:88) Interestingly, we see many religious people who are arrogant, judgmental, bitter, and miserly. They spread negativity and toxicity wherever they go. This is primarily because their religiosity is devoid of spirituality. Their religious rituals are not accompanied by any genuine love and gratitude towards their Creator and hence the rituals do not have any meaningful positive impact upon them.
The corruption of religions comes from turning them to mere words and appearances. Al- Ghazali According to The Quran the purpose of our existence is the ibadah of our Creator. The Arabic word ibadah, among other things, means to worship, adore, obey humbly and submissively. Therefore, the dominant, underlying emotion, in our consciousness should be adoration and humble devotion and submission to our Creator, God Almighty. This underlying emotion should drive us to do good during our limited time on this planet: Worship God and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbor, the neighbor farther away, the companion at your side, the traveler, and those whom your right hands possess. The Quran, (4:36) How we utilize our limited time on this planet will determine our state in the next world. Sincere good deeds and a sound heart cultivated in this life will lead to a blissful state in the next, whatever lies beyond death. The opposite is true as well. Evil deeds and a corrupted heart will lead to a state of suffering and despair in the next life, beyond death. That Day, the people will depart separated [into categories] to be shown [the result of] their deeds. So, whoever does an atom's weight of good will see it. And whoever does an atom's weight of evil will see it. The Quran, (99:6-8) The Arabic word Islam implies peace through submission to God. It is only through submission to Gods guidance can we, individually and collectively, attain true peace and contentment. A person who has submitted to God is a Muslim. Unfortunately, we tend to associate the word Islam and Muslim with rituals, appearances, and geographies, but first and foremost these are concepts, powerful concepts that can shape individuals and communities positively. The rituals and
appearances are an important part of the Islamic faith, but they are obsolete without their spiritual and mystical dimensions. Community holds an important place in Islam and can facilitate our spiritual growth. Associating with those who truly believe in God and are good-doers will have a positive impact upon us. However, finding the true and sincere ones is no easy task and hence we are taught the following prayer: "My Lord, grant me wisdom and join me with the righteous. (26:84) The opposite is also true. Associating closely with people who lie, cheat, and oppress will affect us negatively. My Lord, then do not place me among the wrongdoing people." (23:94) The positive reach of our spiritual life can extend beyond human community and can incorporate the environment. As we deepen our connection with God, we also become more in-tune with the universe as a whole. Like a devotee of God, everything else is also engages in the glorification of God. And We (God) subjected the mountains to exalt [Us], along with David and [also] the birds The Quran (21:79) Just as there are modes of human communication which we use to stay in touch with our family and friends, there also tools to connect and deepen our bond with our Creator. We use phone calls, email, lunch and dinner dates to maintain and strengthen our bond with our loved ones. Similarly, Islam enjoins the five daily prayers (salah) to stay connected with God, to remember Him with devotion, and to call upon Him humbly. These five daily prayers are one of the foundations of our
relationship with our Creator. Of course, we are also taught in The Quran to remember our Generous Lord throughout the day with gratitude and reverence. We can call upon Him humbly whenever in need. The key is to form a dynamic relationship with our Creator: So, remember Me; I will remember you. And be grateful to Me and do not deny Me. The Quran (2:152) Another way to become more mindful of God and become more grateful to Him is through fasting. The Quran enjoins fasting throughout the month of Ramadan and argues that fasting can make us more God-conscious and increase our levels of gratitude. Fasting--abstention from food, drink and sexual intimacy and engagement in prayer and meditation--is observed between early dawn to nightfall.

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Islamic Spirituality -- A First Introduction.pdf

  • 1. In Islam, there is no separation between the spiritual and the material. The two are intertwined, intricately connected. As above, so below. For instance, ibadah, a spiritual concept translated as worship or devotion (to God), implies being mindful of our duty to our parents, family, neighbors, and fellow human beings. Hence, spirituality in Islam although originating in our hearts/minds is supposed to radiate outwards through our thoughts, speech, and actions, creating a positive impact upon the world around us. We (God) have sent you only as a mercy for the entire world The Quran, (??) Hence, we can gauge our spiritual progress by observing long-term changes in our mental states, our actions, our reactionsour way of being, our interaction with the world. If we are gradually becoming more peaceful, patient, content, and generous, then this is an indication we are ascending upwards on the spiritual ladder. Otherwise, we are not. Of course, this does not mean we look down upon others from our higher vantage point on the ladder. A precursor of spiritual growth is humility, the realization that we are utterly and absolutely dependent on God; whatever good we have in our lives and in ourselves are because of Gods grace. The Quran teaches us to attribute all our success to God alone. This prevents arrogance or haughtiness creeping into and building up in our hearts. And my success is not but through God. Upon him I have relied, and to Him I return. (11:88) Interestingly, we see many religious people who are arrogant, judgmental, bitter, and miserly. They spread negativity and toxicity wherever they go. This is primarily because their religiosity is devoid of spirituality. Their religious rituals are not accompanied by any genuine love and gratitude towards their Creator and hence the rituals do not have any meaningful positive impact upon them.
  • 2. The corruption of religions comes from turning them to mere words and appearances. Al- Ghazali According to The Quran the purpose of our existence is the ibadah of our Creator. The Arabic word ibadah, among other things, means to worship, adore, obey humbly and submissively. Therefore, the dominant, underlying emotion, in our consciousness should be adoration and humble devotion and submission to our Creator, God Almighty. This underlying emotion should drive us to do good during our limited time on this planet: Worship God and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbor, the neighbor farther away, the companion at your side, the traveler, and those whom your right hands possess. The Quran, (4:36) How we utilize our limited time on this planet will determine our state in the next world. Sincere good deeds and a sound heart cultivated in this life will lead to a blissful state in the next, whatever lies beyond death. The opposite is true as well. Evil deeds and a corrupted heart will lead to a state of suffering and despair in the next life, beyond death. That Day, the people will depart separated [into categories] to be shown [the result of] their deeds. So, whoever does an atom's weight of good will see it. And whoever does an atom's weight of evil will see it. The Quran, (99:6-8) The Arabic word Islam implies peace through submission to God. It is only through submission to Gods guidance can we, individually and collectively, attain true peace and contentment. A person who has submitted to God is a Muslim. Unfortunately, we tend to associate the word Islam and Muslim with rituals, appearances, and geographies, but first and foremost these are concepts, powerful concepts that can shape individuals and communities positively. The rituals and
  • 3. appearances are an important part of the Islamic faith, but they are obsolete without their spiritual and mystical dimensions. Community holds an important place in Islam and can facilitate our spiritual growth. Associating with those who truly believe in God and are good-doers will have a positive impact upon us. However, finding the true and sincere ones is no easy task and hence we are taught the following prayer: "My Lord, grant me wisdom and join me with the righteous. (26:84) The opposite is also true. Associating closely with people who lie, cheat, and oppress will affect us negatively. My Lord, then do not place me among the wrongdoing people." (23:94) The positive reach of our spiritual life can extend beyond human community and can incorporate the environment. As we deepen our connection with God, we also become more in-tune with the universe as a whole. Like a devotee of God, everything else is also engages in the glorification of God. And We (God) subjected the mountains to exalt [Us], along with David and [also] the birds The Quran (21:79) Just as there are modes of human communication which we use to stay in touch with our family and friends, there also tools to connect and deepen our bond with our Creator. We use phone calls, email, lunch and dinner dates to maintain and strengthen our bond with our loved ones. Similarly, Islam enjoins the five daily prayers (salah) to stay connected with God, to remember Him with devotion, and to call upon Him humbly. These five daily prayers are one of the foundations of our
  • 4. relationship with our Creator. Of course, we are also taught in The Quran to remember our Generous Lord throughout the day with gratitude and reverence. We can call upon Him humbly whenever in need. The key is to form a dynamic relationship with our Creator: So, remember Me; I will remember you. And be grateful to Me and do not deny Me. The Quran (2:152) Another way to become more mindful of God and become more grateful to Him is through fasting. The Quran enjoins fasting throughout the month of Ramadan and argues that fasting can make us more God-conscious and increase our levels of gratitude. Fasting--abstention from food, drink and sexual intimacy and engagement in prayer and meditation--is observed between early dawn to nightfall.