Self-care is a Sunnah, and the Quran and Prophet Muhammad (PBUH) emphasise the importance of self-care for the sacred work of caring for others. The human spirit thrives when tested with adversity, as seen in the inspirational story of Prophet SAW. He provided many ways to cope with trauma and manage stress. My focus is to humanise the prophet. His example serves as a clear roadmap for those retracing his footsteps and striving to be role models themselves. The Prophet SAW was a master of mending broken hearts and was keen on caring for people’s emotional affairs. Despite his numerous traumas, he remained a source of hope, joy, and inspiration for everyone around him. Throughout the Quran, the sunnah and the seerah, we are reminded not to view Rasulullah as only a Prophet but to see the humanity in him that we can learn from. The Prophet {PBUH} was a true master of mending broken hearts. He was very keen on taking care of people’s emotional affairs. His trauma, and his bleeding wounds were too many, but he continued to be a source of healing to everyone. Some people would say “Can you pour from an empty cup? Can you really give what you have not received? Can you be a healer when you are still wounded?” Throughout his life, he exhibited and embodied that while continuing to emerge as a source of hope, joy and inspiration for everyone around him while living a life that consisted of pain and suffering. Trauma, derived from the Greek, means wound, not broken. According to the Substance Abuse and Mental Health Administration in the United States, trauma is a combination of three elements. Trauma impacts our biological, psychological, social, and spiritual needs and should not be stigmatised or viewed as a weakness. The Quran and Sunnah serve as healing tools, but unacknowledged trauma can lead to psychic pain, moral injury, and soulache. If ignored, it can manifest into dysfunctional relationships, unhelpful coping, and personality styles. Trauma survivors often struggle to trust or feel safe around others. If stigma and cultural taboos keep the trauma story hidden, it can negatively impact individuals, families, and communities, potentially repeating the trauma cycle of neglect or abuse. Trans-generational trauma can cast shadows on the body, mind, heart, and soul, making survivors doubt their identity, self-worth, beauty, and full potential. It is crucial to acknowledge and support trauma survivors to prevent further negative impacts on individuals, families, and communities. For the Prophet, trauma was like a privilege and so he openly received anything that was given to him – good and bad. He viewed it as a gift and received all the trials and tribulations with gratitude. He found a reason to turn every negative situation into something positive. In the Quran, chapter 67 (Surah Mulk), Allah emphasises the importance of grace and achieving Ihsaan status through trials and tribulations. Ihsaan, the highest status of Islam, is exemplified by Rasulullah SAW, who displayed compassion, kindness, eloquence, elegance, and grace in his life. Serving Allah’s creations is considered the best way to worship Him. Islam is a complete and comprehensive way of life, and the Quran and Sunnah are the two authentic sources of guidance that serve as the moral compass for its followers. Looking at the emotional expression – Allah was tending to people who are struggling emotionally. When He saw Rasulullah {SAW} restless, he ordered him to face the direction of the sacred house in Makkah during prayers. Allah {SWT} reminded the Prophet {PBUH} throughout the Quran of how merciful and forgiving He is towards those who commit sins out of ignorance. (Surah Zumar) The Quran explicitly discussed that human emotions are to be expressed if they are done in a safe, healthy and halal way. The Quran is full of examples of anger, fear, sadness, joy and other human emotions. Prophet Muhammad {PBUH} being a walking Quran, embodying the divine names and attributes of His lord, used to check on his companions, make sure everyone sleeps well and nobody in the ummah is forgotten. When you visit people who are sick, and you take care of people’s emotional needs, you will always find Allah there. Stress management is a big topic in Islam. Stress can come from internal causes like past fears and future fears, or from external human and non-human causes like interpersonal violence and disasters like – fire, earthquakes etc. Sometimes, when we entertain negative and distorted thoughts or engage in self-loathing languages and behaviours, we are tangled in a web of trauma. Throughout the life of Prophet Muhammad {PBUH}, he showed us how to control anger, display joy, express sorrow, and manage anxiety. One of the examples he gave is: When you feel angry, perform Wuduu with cold water. If you are standing, sit down. Pray 2 Rakah, recite adhkaar, make dua, and talk to somebody you trust. He was the safest place for people around him. In Islam, pain and suffering is not a punishment from Allah but rather a test to cleanse our sin and elevate our status in paradise. Islam teaches us that human life is sacred, that suicide is an act of desperation, that grief is a communal affair, that looking after people’s emotional needs is an act of charity, and that speaking up is courage. Allah wants us to seek His mercy and find other exits than suicide and self-harm. Healing is holistic, there is no health without mental health, the “mentally ill” are valuable and are not to hide behind closed doors or suffer in silence. Safety- is not only physical, we must be safe – emotionally, sexually, financially, socially and spiritually. A trauma-informed approach is healing-centred, culturally humble and respectful to people’s inner strengths and innate coping mechanisms. The Prophet [PBUH} engaged in the practice of meditation and mindfulness. The best example was when – Khadeeja comforted him when he went to Cave Hira and the revelation came to him and his encounter with Jibreel […]
Category Archives: Lecture summary
In June 2024, ISIP had the honor of hosting Sister Hajira Firdouse, an esteemed therapist, for our International Lecture Series. Sister Hajira holds a Master of Science (MSc) degree in Psychology, focusing on counseling, clinical, child, and industrial psychology. She has published a case report in the Academy of Pediatrics and has been quoted by notable media outlets such as The Quint. Her expertise spans various psychology domains, and her research and insights have been recognized by both academic and media platforms. Her talk focused on the dynamics of modern marital relationships and the essential role of parenting within the Islamic framework. Emotional and Practical DifferencesSister Hajira began by highlighting the inherent differences between men and women. She explained that men are generally more practical, while women tend to be more emotionally driven and nurturing. These differences, if not understood and respected, can lead to misunderstandings and conflicts in relationships. Impact of Social Media and External InfluencesThe lecture touched upon the detrimental impact of social media and Western ideologies on men and women. Just as women can be influenced by online trends, men too can fall prey to misconceptions about masculinity propagated through various media channels. She also discussed the concept of real versus fake masculinity, emphasizing how social media influences ideals and behaviors in both males and females. The distorted portrayals of masculinity and femininity in media can create unrealistic expectations and pressures, making it harder to sustain a healthy marital bond. Roles and Responsibilities in MarriageA significant portion of the talk focused on understanding and fulfilling roles and responsibilities within marriage. Sister Hajira stressed that marriage is not just about individual autonomy but about mutual respect and support. She reminded the audience of the teachings of the Prophet Muhammad (PBUH) regarding kindness and fulfilling duties towards one’s spouse. Marriage is considered half of one’s faith in Islam, demanding sincere effort and dedication. Expectations and Dynamics in MarriageSister Hajira elaborated on the different expectations men and women bring into marriage. She quoted that women often think about changing their husbands to fit their ideals, whereas men typically do not want their wives to change at all, preferring them as they were at the beginning of the relationship. This fundamental difference can lead to conflicts if not addressed properly.She advised women to master the balance of power and pleasure play, finding a middle ground between being submissive and dominant. Women should contribute to decision-making but be ready to follow their husbands’ lead, creating a sense of honour and respect within the marriage.Friendship vs. Frenemies in MarriageThe concept of being best friends rather than frenemies in marriage was another key theme. Harboring resentment and anger towards one’s spouse undermines the relationship. Couples should strive to be each other’s best friends, offering support, understanding, and respect. Social media often promotes conflict and disrespect, but Islamic teachings advocate patience and harmony. Parenting and Career ChallengesSister Hajira expressed concern over the increasing reliance on screen time and daycare, which can lead to developmental delays in children. She emphasized that modern parenting is not just about reducing screen time but also about increasing the quality time mothers spend with their children. “Time is money for children,” she stressed, highlighting the importance of being present. While pursuing careers is important, the primary duty of raising well-rounded, ethical children should not be neglected. She urged parents, especially mothers, to prioritize their roles as caregivers and to be involved in their children’s upbringing. Balancing Career and Home LifeThe talk also addressed the challenges faced by career-oriented women and the expectations placed on them. Sister Hajira highlighted the importance of balancing career aspirations with the responsibilities of marriage and motherhood. She advised women to treat being a wife and mother as a full-time career, emphasizing the need for mutual support and understanding between spouses.Understanding In-Laws and Maintaining Harmony Respecting in-laws and maintaining a harmonious relationship with them was another crucial topic. Women should honor their in-laws’ space and not make changes in their households without permission. Men should support their wives emotionally during the transition to a new family environment. Effective communication and conflict resolution are essential for a successful marriage. Sister Hajira advised against harsh language and recommended addressing issues calmly and respectfully. Feedback and open communication, while maintaining a high moral ground and mutual respect, are crucial.The lecture also touched upon mental health issues, including narcissistic personality disorder and depression. Seeking help and support when needed should not be taboo. Proper support and guidance can lead to improvement. Final ThoughtsSister Hajira concluded by reminding the audience of the ultimate goal in marriage: to please Allah and attain Jannah. By fostering a loving, respectful, and supportive relationship, couples can achieve worldly happiness and spiritual fulfillment. Women should focus on their character, fulfill their duties towards their husbands, and strive for excellence as wives and mothers.This insightful lecture by Sister Hajira Firdouse provided practical advice and spiritual guidance for navigating the complexities of modern marital relationships and parenting within the Islamic framework. Her emphasis on understanding, respect, and mutual support resonated deeply with the audience, offering valuable lessons for building strong, harmonious families.
Summary notes by Fathima Sameer The ongoing events in Gaza highlight the resilience and fortitude of its people, navigating daily crises amidst a war-torn landscape. From afar, we often feel helpless, mere spectators to their enduring struggle. Yet, in the face of such adversity, a remarkable transformation is taking place among the youngest generation. Today’s children are demonstrating unexpected maturity and a keen understanding of complex realities far beyond their years. This observation underscores the urgent need to nurture and raise our children to become the leaders of tomorrow. A recent classroom discussion provides valuable insights into how we can achieve this. The teacher posed three thought-provoking questions to the students and gathered their insightful responses: Why did the prophet Muhammad (S) lead the prophets in salah at Byth Al Muqaddis? Why not any other prophet? What is the significance of this imamat and leadership for us as Muslims? Are we leading in today’s time? And why? The children, aged between five and ten, provided a variety of answers to the first question. They answered because Rasool (S) was the last prophet, the best among people, exceptionally kind-hearted, and the most merciful. Regarding the significance, they responded, “It’s a message for us to lead. We also need to lead. We are the best of the Ummah, and our prophet is the best of all the prophets.” When asked if we are leading in today’s time, the children unanimously said, “No.” They explained that we are not leading because we are not following the instructions of Allah, are not good Muslims, and are not reading the Quran. Their responses reflect a deep awareness of the current situation and the importance of spiritual and moral guidance. The teacher then asked, “Who is a leader?” The children responded thoughtfully, describing a leader as someone who worships Allah, reads the Quran, makes dua, and follows Allah and His Prophet. They also emphasized qualities like helping others, giving to charity, being kind and respectful, apologizing when necessary, and always doing what is right. These responses highlight the essence of leadership qualities rooted in spiritual and emotional intelligence. Our children are seeking leaders within our homes. As the saying goes, “Each of you is a shepherd, and each of you is responsible for his flock.” In the family, the father is a leader. We must reflect on whether we are performing our duties as leaders effectively. Are we demonstrating proper Salah to our children? Are we offering prayers for Palestine and inviting our children to join us? Our kids understand what is right and wrong and look to us for guidance. Evaluating both emotional and spiritual intelligence is crucial in selecting leaders. In some countries, couples check their health status before marriage; similarly, assessing emotional intelligence is important. Individuals with issues in these areas can negatively impact their children’s lives, ultimately affecting society and the world. Islamic history provides numerous examples of young leaders who embody these qualities. For instance, Usama ibn Zaid, at just 17, was entrusted by Prophet Muhammad (peace be upon him) to lead an army. Despite his youth, he proved to be a capable and successful leader. Muhammad Al-Fatih, who conquered Constantinople, was meticulously prepared for leadership from a young age, mastering various disciplines and languages. Sultan Salahuddin Ayubi, known for his valour and compassion, devoted his life to the service of Islam and his subjects, exemplifying true leadership. Islamic history is rich with remarkable leaders such as ‘Abdurrahman Ad-Dhakil and Alp Arslan (Muhammad ibn Dāwūd). ‘Abdurrahman Ad-Dhakil, a descendant of the Umayyads, faced relentless pursuit by enemies from Sham to Spain, where he eventually became a great leader in Andalusia at just 25. Alp Arslan, known as the “heroic lion,” was renowned for his mercy and generosity, even towards his enemies. All these leaders shared common traits: exemplary manners, character, asceticism (zuhd), and piety (taqwa). They possessed spiritual intelligence from a young age, were Hafizs, and were well-versed in Islamic Sharia, fiqh, and multiple languages. They also had military knowledge and skills, along with an understanding of mathematics, physics, and astronomy. Role of Parents in Shaping Leaders The upbringing of these leaders was significantly influenced by their parents. For example, Sultan Mohammed Al Fatih’s mother instilled in him the ambition to conquer Constantinople by showing him the city walls and encouraging him to aspire for greatness through the Quran, power, weaponry, and people’s love. Similarly, Salahuddin’s father emphasized the importance of liberating Quds (Jerusalem), instilling a sense of responsibility and purpose in him. Parenting Insights for Raising Leaders Know Yourself: Self-awareness is crucial for good parenting. Understand your strengths, weaknesses, and values to lead by example. Children learn from observing consistent and authentic behaviour. Be Honest and Transparent: Sharing your mistakes and problem-solving processes with your children teaches them honesty and accountability. It also shows that making mistakes is a natural part of life. Understand Developmental Stages: Knowledge of your child’s developmental phases helps you support their mental, physical, and emotional growth effectively. Adjust expectations according to their age and abilities to foster their strengths and address weaknesses. Focus on Strengths and Weaknesses: Support your child in pursuing their passions while helping them overcome weaknesses. Encourage their dreams, whether they aspire to be artists or athletes, rather than imposing your own unfulfilled ambitions. Guide Them in Faith: Instill a strong sense of religious identity and values. Teach the importance of the five pillars of Islam, the six articles of faith (iman), and the concept of ihsan (spiritual excellence). Nurture a sincere prayer practice with kindness and understanding rather than compulsion. Learn from Mistakes: Teach children through their mistakes with love and guidance. Avoid being abusive or overly authoritative. Recognize their efforts and correct them gently, fostering a learning environment based on mutual respect and growth. Conclusion Parents play a crucial role in shaping the future leaders of the Ummah. By embodying the qualities they wish to instil, guiding their children with wisdom and kindness, and nurturing their spiritual and personal […]
In April 2024, ISIP had the honour of hosting Dr. Kenza Saadi for Our International Lecture Series. After being a humanitarian worker in war zones for more than 20 years, Dr. Saadi turned to beauty by teaching art history. She also advises and conducts counselling for people on the neurodivergent spectrum and their caretakers. In this talk, Dr. Kenza Saadi explored the concept of Islamic Art as Contemplative Art. She took the audience on a virtual excursion through her photos, giving explanations to assist us with grasping the true meaning of Islamic art. Dr. Kenza started by talking about the key ideas of Islamic art. She explained Tawheed, which emphasizes the indescribable nature of God and the absolute oneness of Allah. It is critical to comprehend that God’s attributes do not characterize Him, as they would restrict His transcendence. This distinction is crucial when discussing sacred art. The culture from which Islamic art originates had an impact on it. In the eighth hundred years, Byzantine art, characterized by little mosaic pieces forming calligraphy, was overwhelming. Islamic art is non-iconic and does not include pictures during prayer. The Quran is the expression of God and is heavenly, making it difficult to emulate. The reason for Islamic art is to contemplate God’s creation and the truth of life, leading to understanding of faith and return to Oneness. Thus Art provides a means of reflection. Dr. Kenza also emphasized the significance of light as a heavenly reality that can’t be completely communicated through words. It makes sense of thorough notions of brilliance, resplendence and glory. Art can lead one to the inexpressible, not as a portrayal of God, but rather for the purpose of catching His substance through various shades. The utilization of light and dark contrasts in Islamic art has been visible in different designs, like the Madrasa in Morocco, creating a contemplative environment. Beauty, known as Husn in Islam, draws people towards it. The Quran empowers the admiration of beauty in the world, including a large number of varieties, structures, and shapes. To truly appreciate beauty, one must act ethically because it is not only external but also internal. The heart is where the real beauty is. Islamic art expects to stir this beauty inside and around us. It is not a means of worship but rather a tool for contemplation. Islamic art, like the mosaic-adorned entrance to a masjid in Iran, demonstrates the intention to create places of contemplation where one can engage in prayer and Dhikr (remembrance of God) while marvelling at the creation. Tadabbur (contemplation) and Tafakkur (reflection) are intrinsic parts of prayer. Dr. Kenza then examined the demonstration of reading the Quran. It involves having a sensory experience and appreciating the manuscripts’ beauty, calligraphy’s elegance, and the pages’ texture. The recitation of the Quran, whether quietly or aloud, additionally adds to the insightful experience. The Quran has a “theurgic power,” assisting people with figuring out the presence of the Heavenly. Toward the end of the lecture, different pictures of masjids were introduced to bring out various sentiments and feelings. The concept of space was explored with three degrees of insight: katif (dense), latif (subtle), and altaf (supra-subtle). Sacred spaces can provoke various degrees of perception inside people. Dr. Kenza explained the contrasts between light and shadow, which represent life and death, emptiness and fullness. The Quran mentions the blind and the seeing not being the same. The lecture concluded by emphasizing that Islamic art doesn’t include all that nor reject everything. It aims to be in line with the teachings of the Quran and Sunnah. Link to Lecture: https://youtu.be/pSWP_aVxBDc?si=lBSAm_1o7VC2bHuw
A thought-provoking lecture can shift our perspective on daily life essentials. Ever wondered if your dinner is secretly plotting against you? Well, I found the answer to this question in a lecture on Nutrition and Holistic wellbeing by Dr. Nooreen Saba, organised by ISIP India. Dr. Saba who specialises in Unani Medicine also holds a certification in Islamic Psychology and Counselling from the United Kingdom. As a devoted counsellor and social worker, Dr. Saba directs her expertise toward improving mental health within the Muslim community. She serves as the director of the Rahmah Foundation, an organisation dedicated to supporting the mental health of Muslim women. In this article, I’ll share the enlightening insights from her talk, exploring how nutrition has an impact on holistic wellbeing of an individual. Defining Health: In her insightful presentation, Dr. Saba emphasised the comprehensive definition of health given by the World Health Organization, which extends beyond the mere absence of disease to include complete physical, mental, and social well-being. This definition aligns perfectly with the holistic health concept rooted in Islamic teachings. The Concept of Holistic Health in Islam: Highlighting the Islamic perspective on health, Dr. Saba explained that it is regarded not merely as a personal asset but as a divine blessing, esteemed just below the gift of faith (Tirmidhi). She cited teachings from Prophet Muhammadﷺ that stress the importance of maintaining health to fulfil one’s religious duties and contribute effectively to the community. The Islamic approach advocates for a balanced nurturing of the body, mind, and spirit, establishing a comprehensive wellness framework that is both prophetic and scientific. Needs of the Human Body: Dr. Saba detailed essential human body needs such as food, water, air, sleep, physical activity, and nutrition which are foundational to maintaining health. She emphasised the critical role of a diet balanced in macronutrients (carbohydrates, proteins, fats) and micronutrients (vitamins and minerals). These nutrients are essential for supporting a strong immune system, promoting healthy growth and development, and preventing a spectrum of diseases, thereby fulfilling both spiritual obligations and physical necessities. She pointed out the misconception that only medicines can treat diseases. Lifestyle and nutrition can also help in treating issues like PCOS, Diabetes, and Thyroid. Islamic Dietary Wisdom and Modern Nutrition: Critiquing the prevalence of high-carbohydrate and processed food diets in modern times, Dr. Saba advised the moderation and dietary balance promoted by Islamic guidelines. She illustrated the prophetic method of meal portioning – dividing the stomach’s capacity into thirds: one-third for food, one-third for water, and one-third left empty. This practice not only enhances digestion but also aligns with spiritual discipline. She also praised the intrinsic benefits of dates, figs, olives, and honey, which are staples in Islamic nutrition and recognized for their comprehensive health benefits in modern dietary science. The Benefits of Fasting and Salah: Dr. Saba drew a compelling parallel between the Islamic practice of fasting and the concept of modern intermittent fasting. She outlined their shared benefits for improving metabolic health and managing weight. Fasting during Ramadan and other times is not only spiritually rewarding but also offers significant detoxifying health benefits. Additionally, she elaborated on the physical benefits of Salah (daily prayers), which incorporates physical movements that enhance flexibility, boost circulation, and build muscle strength integral to physical health maintenance. Integrating Nutrition with Islamic Psychological Practices: Emphasising the intersection of physical and mental health, Dr. Saba stated the importance of the integration of nutritional education within Islamic psychological practices. She highlighted the importance of a well-nourished body for maintaining a healthy mind and spirit, essential for holistic well-being. Psycho-Spiritual Aspects of Nutrition: Exploring deeper, Dr. Saba discussed how proper nutrition enhances mental health and spiritual practice. She noted that a balanced diet contributes to mental clarity and spiritual peace, indicating the holistic health model promoted by Islam that nourishes both the body and soul. Conclusion: Dr. Saba concluded her lecture with a powerful call to action, urging attendees, especially those in the mental health field, to promote a balanced health approach that includes comprehensive nutritional guidance based on Islamic teachings. By embracing the holistic health model that Islam offers, which seamlessly blends ancient wisdom with modern science, the community can achieve outstanding health outcomes. Attending Dr Saba’s lecture was an eye-opener in many ways, but one remark particularly stuck with me: ‘What we eat affects our body.’ This simple statement made me pause and reconsider my daily food choices. Often, we carelessly eat our meals without considering the impact it has on our physical, mental and spiritual health. So next time you’re about to dive into your meal, take a moment to reflect: Is this food a friend or a foe to my well-being? Let’s aim to make choices that make our bodies say ‘Thank you!’ rather than ‘Why me?’ Insha’Allah, let’s eat thoughtfully and laugh heartily at our past food blunders. After all, they say you are what you eat. Link to the lecture https://youtu.be/Mq-P3swIcow?si=GIN_CjElILYKq0kP
من كتاب سكينة الإيمان ط2 تأليف الدكتور كمال الشريف “1. لَعَلَّكُم تتَّقُون“ قال تعالى : ﴿يَا أيَهُّا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلكِمْ لَعَلَّكُمْ تتَّقُونَ ﴾ ]البقرة: 183[.. إذاً التقوى هي الثمرة المرجوة من الصيـام. ولكن كيف يؤدي الصيام إلى التقوى؟ إن التقوى اتقاء لغضب الله، والسبيل إلى اتقاء غضبه هي اجتناب ما حرم، والامتناع عن الوقوع فيما نهى عنه، والتقوى تتطلب قدراً كبيراً من التحكمُّ بالنفس ومقاومة هواها: والإنسان لا يولد متحكماً بنفسه ومسيطراً على أهوائه وعلماء النفس المعاصرون يرون أن التحكم بالنفسSelf Control يتركب من مكوّنتين الأولى هي مقاومة الإغراء Resistance to Temptation، والثانية هي تأجيل الإشباع Delay of Gratification، حيث تعني مقاومة الإغراء أن يمتنع الإنسان عن فعل ما حُرِّم عليه رغم قدرته على ذلك وتوفر الفرصة أمامه للوقوع فيه، ويعني تأجيل الإشباع أن يحرم الإنسان نفسه من رغبة ومتعة عاجلة كي يحصل على متعة آجلة أعظم منها.. وبالتمرس على مقاومة الإغراء وتأجيل الإشباع تنمو قدرة الإنسان على التحكم بنفسه ومقاومة هواه. والذي يتأمل صيامنا في رمضان يجد فيه دورة سنوية مكثفة على مقاومة الإغراء وتأجيل الإشباع وبالتالي على التحكم بـالنفس الذي يشكل أساساً هاماً للتقوى . 8. “وبالأسْحارِ هُم يَسْتَغْفِرُون “ في بداية الدعوة الإسلامية كان قيام الليل فريضة على النبي ﷺ وأصحابه، وبعد أ ن حقق القيا م والقرآن الذ ي يتلى فيه الغرض الذ ي فر ض من أجله، وقام بغسل قلو ب الكوكبة الأولى من الصحابة من أدرا ن الجاهلية لتكون النـواة التي يقوم عليها المجتمع الإسلامي فيما بعد، بعد هذ ا خفف الله عن المؤمنين وصار قيام الليل سنة، ورمضا ن موسم من مواسم هذه السنة الرائعة.. قا ل ﷺ: “مَن قامَ رمضانَ إيماناً واحتِساباً؛ غُفِرَ له ما تقَدَّمَ مِن ذَنبِه ” )متفق عليه(. هل يكون قيام الليل على حساب صحة الإنسان العقليـة والجسدية ؟ والجواب المتوقع هو: لا بالطبع، إذ لم يشرع الله لنا إلاّ الطيبات وما فيه صلاحنا ولم يحرم علينا إلاّ الخبائث وما فيها لضرر لنا.. ولكن أين تكمن المنفعة العاجلة في قيام الليل ؟ لقد كشفت دراسات الأطباء النفسيين في السنوات الأخيرة أن حرمان المريض المصاب بالاكتئاب النفسي من النوم ليلة كاملة وعدم السماح له أن ينام في النهار الذي يليها حتى يأتي الليل من جديد، هذا الحرمان من النوم له فعل عجيب في تخفيف الاكتئاب النفسي عند الإنسان وفي تحسين مزاجه حتى لو كان من الذين لم تنفع فيهم الأدوية المضادة للاكتئاب. ثم تلا ذلك دراسات أخرى بينت أنه لا داعي لحرمان المريض من النوم ليلة كاملة كي يتحسن مزاجه، إنما يكفي حرمانه من النوم النصف الثاني من الليل ليحصـل على القدر نفسه من التحسن، والنصف الثاني من الليل هو الذي يكون فيه السحر الذي أثنى الله على من ينفقه في ا لاستغفار والقيام.. فسبحان الذي جعل لنا في قيام الليل والتهجد في الأسحار جائزة فورية قبل الثواب الأخروي، وهي اعتدال المزاج وتحسنه لدى القائمين والمتهجدين، وعافية نفسية تجعلهم أكثر سعادة في الدنيـا قبل الآخـرة . 9. الصَّومُ التِزام والقدرة على الالتزام والمحافظة على الالتزام بالصوم من علامات نضج الشخصية لدى الإنسان، كما إن الالتزام المتمثل بنية الصيام يجعل الامتناع عن الطعام والشراب والشهوة ابتغاء مرضاة الله أهون على النفس مما لو كان البقاء دون أكل وشرب ناتجاً عن مانع من خارج النفس، كأن يمنعك شخص من الوصول إلى الطعام والشراب مثلاً، إذ في هذه الحالة يكون الجوع والعطش أشد، وهذا ما بينته الاختبارات النفسية حيث وجدت أن “الالتزام يغير الدافع،”وهي عبارة من علم النفس تعبر عن نتيجة لدراسات عديدة،في إحداها حضر الأشخاص الذين ستتم عليهم التجربة دون أن يأكلوا أو يشربوا لعدة ساعات قبل مجيئهم وذلك بناء على ما طلبه الباحثون منهم، ثم بعد وصولهم طلب الباحثون من بعضهم أن يبقى دون طعام أو شراب فترة أخرى –دون أي مقابل مالي أو غير مال ي – وقبل هؤلاء أن يلتزموا بذلك،فكان صومهم عن الطعام والشراب لساعات أخرى التزاماً منهم وقراراً اتخذوه بحرية وإن كان استجابة لطلب من الباحثين، لكن كان لهم الحرية في أن يرفضوا ولا يلزموا أنفسهم بذلك.. أما بـاقي الأشخاص المجرب عليهم فلم يطلب منهم الالتزام بالبقاء دون طعام وشراب إنما تركهم الباحثون دون طعام وشراب وجعلوا الأمر يبدو لهم وكأنه غير مقصود. وفي نهاية التجربة أجريت على الجميع اختبارات نفسية لمعرفة شدة الجوع والعطش لديهم، فوجد أن الذين التزموا بالامتناع عن الطعام والشارب التزاماً كـانوا أقل جوعاً وأقل عطشاً من الذين تمت مماطلتهم بحيث صاموا الساعات نفسها لكن دون التزام منهم بذلك، كما تمت معايرة “الحموض الدسمة الحرة” في دمائهم جميعاً، وهي مواد تزداد في الدم كلما اشتد الجوع عند الإنسان، فو جد أنها كانت أقل ازدياداً عند الذين التزموا بالصيام التزاماً.. وهكذا كان للالتزام بالصوم أثـر حتى على رد فعل أجسامهم الفيزيولوجي نتيجة بقائهم دون طعام أو شراب الساعات الطويلة. إن الصوم صبر، والصبر في جوهره التزام ورضا بالحال التي يضعنا الله فيها، وبالصبر تهون المعاناة وتقل، لأن الرضا حتى بالمصائب يشبه الالتزام بها، كالذي منع نفسه من الطعام والشراب لأنه يريد الصيام لله تعالى، والذي ابتلاه الله بالفقر والمرض أو بفقد عزيز فصبر، فإنه امتنع عما حرمه الله منه امتناعاً عن رضاً وتسليم، وهو امتناع يشبه امتناع الصائم وإن كان الفرق بينهما في أن رفض المصاب وسخطه لا يغير من الواقع شيئاً بينما للصائم الحرية في أن يتم صومه احتساباً أو أن يقع في معصية الله فيفطر دون عذر، والامتناع الراضي يكون أقل إيلاماً للنفس مما لو تلقى المصيبة بتذمـر وسخط وغضب. وهكذا يكون في صيامنـا كل عام في رمضان تدريباً لنا على الالتزام وزيادة لنا في النضج النفسي .
Summary notes by T. Abdul Azeez I. INTRODUCTION: Islamic or Prophetic Psychology, which can also be termed as Sacred Psychology, is physically, psychologically and spiritually holistic in its approach, making it appropriate to discuss Ramadan through this lens. Definition of Ramadan: It is a month-long Spiritual rehabilitation or the inner cultivation of the heart. How Fasting in Ramadan Rehabilitates the Heart 1- Fasting & Veils of the Heart – For example, food is a material veil because it gives energy to human passions and desires 2- Ramadan is the kernel of the Lunar year. Fasting (in Ramadan) can influence every essence of human beings – spiritual energy. Any spiritual progress mirrors how a tree grows. Natural trees take several decades to grow, mature, and blossom, and so does the tree of Ramadan: the seeds of Ramadan must be planted and nursed throughout the year. As it was reported about the companions: “The companions (may God be pleased with them) were intensely and fervently vigilant in their preparation for the month of Ramadan. They used to beseech God for six months that He may bless them with another Ramadan and petition Him for another six months to accept their fast and their devotions. In this state of mind, the whole year was like the month of Ramadan.” (Musnad of Imam Ahmad) The spiritual reverberations (or fruits) of the Holy month manifest throughout the year: Only intense VENERATION for the sha’air of God can keep the momentum of Ramadan in one’s life. ذَٰلِكَۖ وَمَن يُعَظِّمۡ شَعَـٰٓئِرَ ٱللَّهِ فَإِنَّهَا مِن تَقۡوَى ٱلۡقُلُوبِ All this [is ordained by God]: those who honour God’s rites show the piety of their hearts. (Al Hajj: 32) However, we should not be fixating our ibadah on QUANTITY to determine quality. Rather, it is the Tadheem – veneration and reverence – that determines the QUALITY. Reverence is the most manifest sign of sincerity and purity of the heart. 3- Fasting is a divine prescription and treatment in Ramadan. Reorienting oneself to the verse of Ramadan throughout the month….: يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُتِبَ عَلَيْكُمُ ٱلصِّيَامُ كَمَا كُتِبَ عَلَى ٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ ١٨٣ You who believe, fasting is prescribed for you, as it was prescribed for those before you, so that you may be mindful of God. (Al Baqarah: 183) 4-Fasting is a regimen for the restoration of a sound spiritual relationship with God. The outcome of fasting is TAQWA – reverence (the cardinal Quranic virtue/queen of all spiritual virtues). To understand reverence in every day milieu: reverential love is for your parents/grandparents/teachers. Other Quranic virtues; Patience, resignation, justice, compassion – serve or manifest TAQWA. 3-Fasting has a way of diminishing the heat of the body. For instance, it reduces the energy of anger, and depending on the virtues you are working on, fasting helps in nurturing the cardinal virtues TAQWA (as a virtue): A MATTER OF THE HEART Taqwa is not a matter of DEED however, deed is a manifestation of Taqwa. Hadith mentions the cultivation of taqwa: “The Messenger of Allah (peace and blessings of Allah be upon him) said, “Do not envy one another, and do not inflate prices for one another, and do not hate one another, and do not turn away from one another, and do not undercut one another in trade, but (rather) be slaves of Allah and brothers (amongst yourselves). A Muslim is the brother of a Muslim: he does not oppress him, nor does he fail him, nor does he lie to him, nor does he hold him in contempt. Taqwa is right here (and he pointed to his chest three times), It is evil enough for a man to hold his brother Muslim in contempt. The whole of a Muslim is inviolable for another Muslim: his blood, his property, and his honor.” (Muslim, Book 46, 6806) In essence, it is Taqwa that determines the quality of your deeds. It defines your sincerity and it’s absence is the opposite(faking good deeds or not doing it at all.) Fasting facilitates the restoration of the heart which leads to cultivating Taqwa. II. REMOVAL OF THE VEILS OF THE HEART 1-The Physiological Veils: Fasting tapers / diminishes the physiological perceptions of the body (five senses) Fasting & the Physiological Veils: Food triggers or activates the passion (shahawaat) of the lower layer of the soul. These are; Tempers, lust, gossip, denigration, impatience, laziness, heedlessness, doubting God, discontent with His decree, worldliness etc. Fasting will cause a reversible chain i.e it will regulate this order/disorder QUESTION: If the devils are chained up, who whispers? And, why do we still fall prey to certain sins in Ramadan? The hadith : “The Messenger of Allah said: “There has come to you Ramadan, a blessed month, which Allah, the Mighty and Sublime, has enjoined you to fast. In it the gates of heaven are opened and the gates of Hell are closed, and the devils are chained up. In it Allah has a night which is better than a thousand months; whoever is deprived of its goodness is indeed deprived.” Firstly, the hellfire has attraction through temptations of elements of the lower layers of the soul. Hadith: “The Paradise is paved by hardships/prohibitions and the Hellfire is paved by temptations.” (Sahih Muslim) Secondly, Iblis’s contention for refusing to bow to Adam was that his substance (fire) was better than clay. Thirdly, Fire is the substance of Satan or jinn and the property of fire is heat. if heat is not available (heating of the Ego-self) it reduces the prompts. In Hadith report “the devil flows in a man like is blood” (Bukhari), which can be understood by this concept. Thirdly, during fasting, we are opening the gates of Jannah and inversely closing the gates of hell Hadith referenced. 4-The gates of the heavens are opened through; fasting, prayers, patience, charity, repentance. The Ego-soul find these things burdensome. 5-Hence, when the devil is chained up, the ego is regulated because fasting, makes you more aware of your impulses (of […]