Spirituality In Islam
By Dr Muhammad Solaiman
A divinely preserved spirituality
Islam has a unique advantage as a religion because the revelation of the Qur’an was completed before the death of the Prophet Muhammad (peace be upon him, PBUH).
“This day I have perfected for you your religion, and have bestowed upon you My bounty in full measure “ (Qur’an 5:3).
The Qur’an, the first source of Islam was recorded word for word and revised under the supervision of the Prophet Muhammad (PBUH). It has been memorised by heart by millions of Muslims since its revelation. The tradition of the Prophet Muhammad (PBUH), which is the second source of Islam, was also perfectly collected and preserved.
Therefore, if someone tries to introduce an innovation in Islam, it would be rejected and considered heresy. The Prophet Muhammad (PBUH) said:
“If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected” (Narrated by Muslim).
“The worst of things are those that are newly invented; every newly-invented thing is an innovation and every innovation is going astray, and every going astray is in the Fire” (Narrated by Ahmad).
Therefore, the religion of Islam is self-protected from innovations and consequently, the spirituality gained through Islam is real, authentic and divinely prescribed.
A unique and long-lasting spirituality
The Muslim is continually conscious of God and enjoys a long-lasting and continuous spirituality for 24 hours a day. This may sound strange but it is true. Since the Muslim wakes up in the morning until he goes to bed at night, he is attached to God. The Muslim communicates with God during the performance of different rituals like the prayers (Salat), charity (Zakat), fasting (Sawm), pilgrimage, supplications, etc. In addition, the Muslim, in all his actions, seeks God’s help and guidance and looks for His satisfaction.
For instance, when the Muslim wakes up in the morning he praises God by saying: “All praise is for God who gave us life after causing us to die (sleeping is considered a sort of death), and unto Him is our return”.
During the whole day whenever a Muslim does anything, he starts it by saying: “In the name of God the Beneficent, the Merciful”.
There are supplications for all actions and situations, which are to be said by the Muslim during the day; for instance before and after eating, before and after going to the toilet and even during his intimate relationship with his wife.
Before sleeping the Muslim recites the last three short chapters of the Qur’an, and he says the following supplication:
“O God, I submit myself to You, entrust my affairs to You, turn my face to You, and lay down depending on You, hoping in You and fearing You. There is no refuge, and no escape, except to You. I believe in Your Book (the Qur’an) that You revealed, and the Prophet whom You sent”.
By saying this supplication in bed straight away before sleeping the Muslim becomes in a state of worshipping God all night while sleeping.
In addition, Islam promotes a holistic approach to worshipping God that encompasses all the daily Muslim’s life. Therefore, whatever the Muslim does, even though it may seem something worldly or even trivial turns into an act of worship, providing that he has an intention to satisfy and please God. In other words, the Muslim is always attached to God. Consequently, even a simple smile at someone is considered an act of worship.
“Do not belittle any good deed, even meeting your brother (Muslim) with a cheerful face” (Narrated by Muslim).
Spirituality through rituals
Muslims pray five physical prayers a day (Salat), fast the month of Ramadan (Sawm), pay Zakat (due alms due to the poor) and perform pilgrimage (Hajj) once in their lifetimes.
All these unique and comprehensive rituals and acts of worship keep the Muslin linked to God and continuously communicating with Him. These rituals nourish the souls of Muslims and help them to become less attached to materialistic life.
Spirituality through the prayer (Salat)
Salat is a unique and comprehensive act of worship. The root of the word Salat in Arabic means a connection. Therefore, Salat reflects the direct connection of the Muslim with God. In Salat the Muslim leaves behind the materialistic life and communicates with God. He recites some verses of the Qur’an, supplicates, meditates, contemplates, expresses his love and gratitude to God, glorifies Him and seeks His refuge from Satan. During Salat, the Muslim takes different postures; standing, kneeling down and prostrating, in complete submission to God.
While standing during Salat, the Muslim recites the opening chapter of the Qur’an (Surah Al-Fatiha). Through this Surah, the Muslim converses with God; praising, exalting and glorifying Him. He calls upon God for guidance and help. God, the Almighty, appreciates this praise and grants the Muslim what he asks for and keeps him on His Straight Path. According to one of the sayings of the Prophet Muhammad (PBUH), God says:
“I have divided prayer between myself and my servant into two halves, and my servant shall have what he has asked for. When the servant says ‘all praise is due to God the Lord of the Worlds,’ God says: My servant has praised me. When he says ‘the Gracious, the Merciful,’ God says: My servant has exalted me. When he says ‘the Master of the Day of Judgment,’ God says: My servant has glorified me and my servant has submitted to me. When he says ‘you alone we worship, you alone we ask for help,’ God says: This is between me and my servant, and my servant will have what he has asked for. When he says ‘guide us to the straight path, the path of those whom you have favoured, not those who went astray,’ God says: This is for my servant, and my servant will have what he has asked for” (Narrated by Muslim).
Salat provides the Muslim with the joy and the enjoyment of being in God’s presence five times a day. This deepens the connection with God under the umbrella of the love of God and creates a special and continuous relationship with God. Therefore, the Prophet Muhammad (PBUH) said that Salat is the foundation of religion.
It is natural that after communicating with God in the five prayers, the Muslim nourishes his soul and has a better vision and comprehension of the real value of things. Therefore, his soul becomes calmer and he becomes less attached to the materialistic life.
A congregational prayer for the Feast after Ramadan in India.
The Muslim is closest to God while prostrating.
Salat gives the Muslim the comfort he needs at the time of fear and pleasure in the time of joy. The Muslim becomes aware that he is nearer God and that eases his state of mind, significantly reduces his stress and enables him to have a better insight and judgment on things. Salat also reduces anger and resentfulness and hence, the Muslim becomes more optimistic, a fact that enables him to see the world in a more positive way. That is why the prophet (PBUH) said: “My comfort is in prayer”.
The communication with God during Salat generates such spiritual power and awareness of God that enables the Muslim to strive against all kinds of evils, temptations and weaknesses of the flesh. This helps him to remain steadfast in times of trials and adversities.
Salat also helps him to keep his piety. Meeting and conversing with God five times a day would put off the Muslims from doing something unlawful in between the prayers.
During Salat, the Muslim recites and rehearses some of the memorised verses of the Glorious Qur’an. The Qur’an is the real words of God and the constitution of the Muslim which guides him in his life and reminds him of his covenant with God.
Muslims prostrate during Salat. The Prophet Muhammad (PBH) said that one is closest to God during his prostration. Therefore, while prostrating, the Muslim invokes God and asks Him for whatever he wishes.
The five times daily Salat continuously washes away sins as mentioned by the Prophet (PBUH).
“The five daily prayers and the Friday Prayer until the Friday prayer are an expiation for what is between them” (Narrated by Muslim).
The unique communication of a Muslim with God during Salat and the positive consequences, he gets, encourages him to perform extra voluntary prayers, especially at night.
While people are sleeping, the Muslim has a special night communication with God in Salat Al-Qiam which is also called Salat Al-Tahajud. He stands in front of God, while people are sleeping, praying and prostrating to Him. Salat Al-Tahajud has an extraordinary effect that enlightens his soul and life, rids him from all sorts of anxiety and gives him the opportunity to ask God whatever he wishes.
Some extra benefits of Salat
Before Salat, the Muslim washes some parts of his body during ablution, including the face, arms and feet. This ritual of physical purification prepares the Muslim to achieve a higher level of spiritual purification. The Muslim also should offer his Salat in a clean dress and should pray in a clean place. Therefore, generally speaking, Salat promotes the cleanliness of Muslims.
During prayer, the Muslim stands, kneels and prostrates. These different postures relax his body, exercise his muscles and keep the flexibility of his joints’.
Also, the Muslim is recommended to pray daily at the mosque in congregational prayers. Therefore, he gets the benefits of his social interaction with other Muslims and enjoys their care and solidarity with him. Also, the prayer in congregation with different Muslims, regardless of their social levels, increases compassion and reduces the ego and selfishness.
It should be mentioned that every second of the 24 hours and all the year round, billions of the Muslims in each corner of the five continents, face the Holy Mosque of God in Makkah to perform their Salat. In a way, this emphasises the unity of all Muslims, who constitute almost one-fourth of the world population. This feeling strengthens their universal brotherhood, regardless of their colour, race or nationality.
It may be concluded that Salat is a unique and comprehensive act of worship with intertwining practices that bring the Muslim closer to God. It is a divine prescription through which the Muslim disconnects himself from the materialistic world and connects himself with God five times a day. Through Salat the Muslim maintains his faith, nourishes his soul and expresses his love and gratitude to God.
In Salat, the human who is a tiny creature of God in a huge globe, which in its turn is almost nothing in the infinite Universe, is honoured by his attachment and closeness to the Almighty God, Who loves, listens and cares for him. Nothing in this world equals this honour and the pleasure which is bestowed upon the Muslim by God. Therefore, Salat is the comfort of the life of the Muslim.
Spirituality through fasting (Sawm)
Waiting for the time of Iftar
Fasting during the holy month of Ramadan is one of the five pillars of Islam. Muslims abstain from eating, drinking, smoking and sexual activity from dawn to sunset. By abstaining from food and drink on the command of God the Muslim demonstrates his obedience, love, submission and sacrifices for the sake of satisfying God. Fasting is an effective practice to achieve higher levels of spirituality.
All acts of worship could be seen by others when done. Therefore, they may be contaminated with some elements of showing off. On the contrary, fasting is a hidden and unseen act of worship.
Ramadan is a pot which collects not only fasting but all other Islamic rituals and practices. Therefore, in Ramadan, the Muslim practises special physical prayers (Al-Tarawih), donates money to the poor, recites the Qur’an, supplicates, meditates, and he keeps ideal moral conducts.
Fasting the month of Ramadan is a continuous act of worship whereby the Muslim observes God for 24 hours a day. He spends the day fasting, the night praying and he always observes his behaviour.
Fasting strengthens our power of self-control. The Muslim should be free from any type of slavery to anything like a type of food or habit. He should have self-control and submit himself only to God. Ramadan teaches the Muslim to control his will so that he does what is right and not what he necessarily likes.
In order to bear the hunger, thirst, physical and mental weaknesses and to keep away from all forbidden things, the Muslim needs to be patient. As mentioned in the Qur’an, God generously rewards the patients.
“Only those who are patient shall receive their reward in full, without reckoning” (Qur’an 39:10).
All the year round, we have physical obligations towards our body, hence, fasting the month of Ramadan is an opportunity to restrain the needs of our bodies and let our souls lead and flourish. In other words, in Ramadan, our spirits dominate over our physical body needs, and in this way, we attain high levels of spirituality.
“O, you who believe, fasting is prescribed for you as it was prescribed to those before you so that you become righteous (pious)” (Quran 2:183).
As indicated in the above verse, God prescribed fasting not only for Muslims but also for those who lived before the time of the Prophet Muhammad (PBUH), like the Jews and Christians. God in this verse asserts that He wants us to fast to become more pious and righteous. Righteousness is gained by strengthening the power of self-control and learning to be patient by fasting and elevating our souls to higher levels.
Fasting is a very personal and hidden relationship with God. Only God knows whether we really have abstained from food and the other things forbidden during the fast, or we are just pretending to do so in front of people. This personal discourse with God makes us closer to Him, nourishes our souls and boosts our spirituality. Therefore, to encourage Muslims to fast, God has multiplied the reward of all the rituals during the month of Ramadan.
The Qur’an was revealed during the month of Ramadan. During Ramadan, Muslims are recommended to recite the whole Qur’an and contemplate on its meanings, at least once as the Prophet Muhammad (PBUH) used to do. Reading the words of God also boosts the spirituality of the Muslim and enables him to better understand the message of God.
During the month of Ramadan, Muslims pray a special night prayer (Salat Al-Tarawih), in which they recite verses of the Qur’an, supplicate and meditate. This additionally nourishes their spirit.
In Ramadan, the Muslim should watch his behaviour and try to be perfect in his manners by refraining from any sinful behaviour such as lying, cursing, cheating, or misbehaving with the others; otherwise, he would lose the reward of fasting. The Prophet Muhammad said that he was sent to perfect good characters. The higher the moral values we stick to during Ramadan and hopefully after Ramadan, the higher our spirits are boosted and the more reward we get.
The experience of the hunger and thirst of others in Ramadan enhances kindness in our hearts to the poor, and consequently, Muslims learn to donate charity generously to the poor and try to help them. Muslims also are obligated to pay a specified amount of money to the poor before the end of Ramadan. The kindness, sympathy and solidarity with the poor soften of the hearts of Muslims and boost their spirituality.
At the end of the month of Ramadan, there is a feast called “Eidul Fitr” or literally the feast of breaking the fasting. In this feast, Muslims celebrate their success in fasting the month of Ramadan and they are recommended to visit friends and relatives. This increases the solidarity in the community.
Because of the great spiritual benefits of fasting, it is recommended for the Muslims to fast voluntarily as many days as they can, all the year round, to keep the high momentum of their spirituality.
Therefore, the month of Ramadan is a month of intensive practice of several rituals, including fasting, praying, donating money to the poor, reciting the Qur’an, supplicating, meditating, and abiding by patience and good moral conduct. Therefore, God is so generous in His reward.
Palestinians holding balloons near Jerusalem’s Dome of the Rock in Eidul Fitr.
The Prophet (peace be upon him, PBUH) said, “(God said), ‘Every good deed of Adam’s son is for him except fasting; it is for Me and I shall reward for it.’ …” (Narrated by Al-Bukhari and Muslim).
By end of the month all our sins of those who fasted Ramadan sincerely are hopefully forgiven. That is why the Prophet (PBUH) said, “At the beginning of the month of Ramadan is God’s Mercy, in the middle is God’s forgiveness and at the end, Muslims are emancipated from the punishment of Fire”.
It may be concluded that, in Ramadan, as with any spiritual practice, one gets out of Ramadan as much as one is willing to put into it. Hence, if one focuses primarily on abstaining from food and drink, it could be said that one improves one’s self-discipline in that regard. On the other hand, by controlling one’s mind to abstaining from bad deeds or behaviours, as a part of the fast, one’s mind, thoughts, and emotions attain a higher level of discipline and purification. In Ramadan, remodelling our daily lives’ practices and intensification of different rituals purify our souls, enlightens our spirits and let us experience and achieve a higher level of spirituality and develop a deeper relationship with God.
Spirituality through Zakat (paying alms to the poor)
“And perform the prayer, and give regular charity (Zakat), and obey God and His Messenger” (Qur’an 33:33).
We need first to point out that according to Islam, we are trustees for the wealth we possess, because “To God belongs everything in the heavens and the earth. God is the Rich, the Praised” (Qur’an 31: 26).
The literal meaning of the word Zakat is purification. To demonstrate his true love of God and the submission to Him, the Muslim is commanded to give 2.5% of his annual total savings and wealth to his poor brethren. Submission to God by paying the Zakat purifies the money of the Muslim and brings him closer to God.
Zakat detaches the Muslim from the greed and stinginess often associated with wealth. Giving money to the poor softens the feelings of the giver and fills his heart with the pleasure of kindness. Because of his kindness, God blesses both his wealth and spirit. The blessed spirit gets polished and is promoted to higher levels.
Zakat is a mandatory duty on all Muslims who possess certain amount of money.
Zakat also purifies the heart of the poor recipient because it purifies his heart from the envy and hatred he might have for the rich. The poor also feel a great gratitude to God, Who has prescribed this ritual because He cares for them. The gratitude and the thankfulness of the poor to God bless their souls. Therefore, Zakat boosts the spirituality of both the giver and the recipient.
While Zakat might apparently seem to be a decrease in the sum of the wealth of the giver or his capital money, it blesses his wealth. The blessing of money enables the Muslim to do more things with less money.
“Charity does not decrease wealth, no one forgives another, except that God increases his honour, and no one humbles himself for the sake of God except that God raises his status” (Narrated by Muslim).
Spirituality through Pilgrimage
“And proclaim among men the pilgrimage: they shall come to you on foot and upon every lean beast; they shall come from every deep ravine” (Quran 22:27).
In the above verse, God commanded the Prophet Abraham (PBUH) to call people to perform pilgrimage to the sacred House of His worship in Makkah. Since then, millions of Muslim pilgrims from all continents have been performing pilgrimage (Hajj) every year.
Hajj is an Islamic ritual that teaches Muslims obedience and submission to God, and reliance and full trust in Him, as we learn from the story of the Prophet Abraham (PBUH).
Abraham obeyed the command of God and left his wife Hagar and his baby Ishmael alone in the dry Arabian Desert. Both Abraham and Hagar (PBUT) were full of confidence and trust that God would not forsake them and would care for both the mother and her baby. This spirit of full confidence, trust and reliance on God is a major lesson the pilgrim learns and never forgets even after Hajj.
The pilgrim during Hajj experiences and feels the marvellous spirituality of the prophetic sincerity and devotion to God as he walks on the footsteps of the Prophet Abraham, his wife, and his son, as well as in the footsteps of the Prophet Muhammad (PBUT).
By performing Hajj the Muslim demonstrates his love and submission to the commandments of God. He demonstrates that nothing in this life equals pleasing God through submission to Him. Therefore, the Muslim leaves behind his wealth, business, job, family, and his comfortable life and takes the hardship, pains and discomfort of the journey of Hajj which usually costs a lot of money. This sacrifice is a real, true and practical expression of the love of God. It allows the Muslim to enter God’s sphere of satisfaction. In return for this love, devotion and sincerity, the Muslim is rewarded by having all his sins forgiven and achieves a high level of spiritual satisfaction.
During Hajj, male pilgrims wear a unified and simple dress which consists of two plain white textile strips (Figure 16). This simple dress has a great and deep symbolic meaning and a great spiritual influence because:
1) It reminds the pilgrim of the white coffin textile he would have after death.
2) It demonstrates how the Muslim with his simple dress is humble and poor for God’s love and reward.
3) It takes the pilgrim from all the worldly and the materialistic glamour of career, wealth, position and status and puts him in an atmosphere of a simple life.
4) It prepares the pilgrim to enter into a personal internal spiritual sanctuary, before entering the sanctuary of the house of worship of God in Makkah.
Pilgrims dressing in the same simple uniform supplicating to God. They finish this unforgettable journey to God with a clear and clean record.
On the other hand, the presence of the pilgrim among millions of people reminds him of the gathering of people on the Day of Judgement, and therefore, keeps his momentum to satisfy God.
Hajj also, in a way, symbolizes death because, before the journey, the pilgrim closes his accounts and transactions to everyone. He seeks forgiveness from everyone in his known circle of people and repay debts. He also arranges for the care of his family members who are dependent on him.
Millions of Muslims in and around the mosque of Namerah.
Pilgrims on and around the mount of Arafat during Hajj.
The journey of Hajj gives the mind the opportunity to cut off and take a rest from the agony of thinking about too many worldly things and makes the mind focus only on the spirituality gained through the rituals performed to gain God’s satisfaction and forgiveness.
“And he that venerates the symbols of God, it surely is from the devotion of the heart” (Quran 22:32).
Pilgrimage is also a journey of forgiveness and purification from all sins. God rewards the pilgrims who sincerely perform Hajj by forgiving all their sins. Therefore, when sincere pilgrims conclude their journey of Hajj, they are sinless and uniquely spiritually reformed.
During Hajj the pilgrim finds himself amongst millions of sincere and devoted Muslims who also seek the satisfaction of God. This creates a psychological synergistic momentum which increases the spiritual feeling.
Needless to say that Hajj is considered a great international meeting, where millions of Muslims from all over the world come together. This gives a living example of the unity and brotherhood of mankind in Islam. In other words, the brotherhood during Hajj towers above the narrow considerations of race, nationality, colour or tongue, and unifies Muslims on one aim, which is to demonstrate their submission and love of God.
Hajj also trains Pilgrims to be patient in order to be able to travel from their home countries, complete the rituals of Hajj in a crowd of millions, and return back safely to their homes.
In addition, Pilgrimage creates a unique safe atmosphere where not only humans but also plants and all living creatures are safe and inviolable.
We may conclude that pilgrimage is a unique spiritual journey whereby the Muslim expresses his full love and submission to God. He learns during this journey to be humble and patient; he experiences the universal brotherhood in Islam; he achieves a climax of spirituality and gets all his sins forgiven by God.
The pilgrim concludes his journey and he is grateful to God who enabled him to successfully finish the magnificent journey of Hajj. He is keen to keep the changes in his behaviour and the climax of spirituality he experienced during his journey.
Other practices which raise spirituality
Recitation of the Qur’an
The Qur’an is the sacred Book of Muslims revealed through the Angel Gabriel to the Prophet Muhammad (PBUH). It is the timeless words of God through which God, the Almighty, talks to us. Therefore, the Quran links the human existence to the divine benevolence.
The Qur’an deserves a more careful study than any other book because it is the comprehensive book of guidance and the constitution of Muslims.
“The best amongst you is the one who learns the Qur’an and teaches it” (Narrated by Al-Bukhari).
Through the recitation of the Qur’an billions of Muslims around the world have been experiencing the spiritual connection to God. The Qur’an heals both our physical and spiritual ailments.
“And We send down of the Qur’an that which is healing and mercy for the believers” (Qur’an 17:82).
The Qur’an acts as an intercessor and a proof of Muslims on the Day of the Judgment. In addition, the level we obtain in Paradise is raised by the amount of the Qur’an we have memorized and recited even though we may find difficulty in its recitation.
“Read the Qur’an, for verily it will come on the Day of Judgement as an intercessor for its companions” (Narrated by Muslim).
“The one who recites the Holy Qur’an and he is well versed in recitation, will be in the company of those Angels who are scribes, noble and righteous; and the one who falters in the recitation and has to exert himself gets a double reward”(Narrated by Al-Bukhari and Muslim).
By our keenness to read the Qur’an, God opens the locks of our hearts so that we become more aware of the marvels, wisdom and knowledge found in it. The Qur’an drags us from the darkness of the materialistic world into the light of deeper faith and spirituality.
“This Book We have bestowed upon you from on high in order that you might bring forth all mankind, by their Sustainer’s permission, out of the depths of darkness into the light: onto the way that leads to the Almighty, the One to whom all praise is (Qur’an 14:1).
It is also good to recite the Qur’an with a group of Muslims because one may learn from the others and achieves higher levels of spirituality.
“Whenever some people gather in one of God’s houses (mosques) to recite the book of God and study it among themselves – then calmness descends upon them, the angels surround them, mercy covers them, and God mentions them to those who are with Him.” (Narrated by Muslim)
God encourages us to recite the Qur’an by giving us a lot of rewards. Because the Glorious Qur’an is the pure revelation of God recent experimental research suggests that the intonation of the Qur’an produces a very moving natural music. Therefore, reciting and listening to the Holy Quran reduces stress and tension, causes physical relaxation and elevates our spirituality.
Supplication (Dua’a)
God is close to us and therefore, we can directly converse with Him any time; day or night. Therefore, Muslims supplicate to God seeking His help and guidance. They directly converse with God and build up intimacy, confidence and love for Him.
”And when My servants ask you concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me and believe in Me that they may be rightly guided” (Qur’an 2:186).
Through Dua’a (supplication), Muslims directly converse with God and build up intimacy, confidence and love for Him. God is close to us and therefore, we can directly converse with Him any time; day or night. Communication with God through supplication helps to relieve fears or feelings of helplessness.
Through Dua’a (supplication), Muslims directly converse with God and build up intimacy, confidence and love for Him.
One of the best times for the supplication is at the end of the night before Dawn. At this time, while people are usually sleeping, you wake up to communicate with the Lord in solitude. Supplication would be even more moving and enjoyable if one does it while performing a Salat before dawn and prostrating on the floor.
During supplication to God, you can bring anything you wish before Him. You may admit and acknowledge His bounties, express your love to Him and Glorify Him. You may ask Him to keep you on His Straight Path, tell Him your problems, needs and worries. You may seek His help and guidance to sort out all your problems and to enable you to face the agonies and turmoil of life. You may renew your covenant to serve and fully submit to Him. You may ask Him His support and His help for all the beloved ones. You may ask Him to cure you or any of your beloved ones from any ailment.
Making Dua’a could be done using your own words and your own language. Alternatively, we may use some standard supplications mentioned in the Qur’an, by the Prophet Muhammad (PBUH) or by anybody. What matters really is to know what you are sincerely saying to God, whether in your language or Arabic language.
What encourages us for supplicating and calling upon God, directly and at any time, is that He is so close and He does not need intercessors.
”And when My servants ask you concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me and believe in Me that they may be rightly guided” (Qur’an 2:186).
Dua’a would even be beneficial for the dead ones we love. The Prophet Muhammad (PBUH) said when someone dies, one of the sources of his forgiveness is a son praying and asking forgiveness for him.
“When the human being dies, his deeds come to an end except for three: ongoing charity, beneficial knowledge, or a righteous child who prays for him” (Narrated by Muslim).
Supplication gets us closer to God and hence, gets our spirituality to higher top levels. The Prophet Muhammad (PBUH) said that supplication (Dua’a) is the core and the heart of worship.
Remembrance of God (Zikr)
We remember God through words of praise and glory and by extolling His perfect attributes of power and Majesty, Highness and Beauty”. Remembrance of God could be done at anytime and anywhere. It brings us closer to God and hence, nourishes our spirits.
“O you, who believe, remember God with frequent remembrance. And glorify Him morning and evening” (Qur’an 33:41-42).
Muslim scholars have defined Zikr as: “All words of praise and glory to God, extolling His perfect attributes of power and Majesty, Highness and Beauty”.
Zikr is one of the easiest ways of communication with God. Like supplication (Dua’a), it can be done at any time and in any place. For instance, you can do it while walking, driving, lying down, cleaning, cooking, etc. The Muslim may utter his Zikr by tongue or say it silently in his heart.
The more we remember God by Zikr, the closer we are to Him and the more reward we get. God is so generous with those who remember Him.
“… Men who remember God frequently and women who remember—God has prepared for them a pardon, and an immense reward” (Qur’an 33:35).
“The similitude of the one who remembers his Lord and the one who does not remember Him is like that of the living and the dead” (Narrated by Al-Bukhari and Muslim).
Zikr could also be done by repeating and remembering the Most Beautiful Names of God and contemplating and reflecting on the meanings which reflect His attributes. The reward of contemplating in the attributes of God is immense.
“God has ninety-nine Names, and whoever knows them will enter Paradise (Narrated by Al-Bukhari).
But why are the names of God very important and why do they lead to Paradise? Because the more we know about the attributes of God, the more we know Him and appreciate His power, kindness, love and bounties. Therefore, by knowing God, we try to become more sincere and pious. Knowing more about God’s attributes will also drive us to follow His commands. The Muslim scholar Ibn Al-Qayem said:
“The reason for creation and guidance is found in His Most Beautiful Names. (Because He is the Creator, He creates things; because He is the Guide to the Straight Path, He reveals guidance, and so on)… Knowing the Most Beautiful Names is the basis of all objects of knowledge because all knowledge stems from these Names”.
We may, therefore, conclude that although Zikr does not cost anything and could be done at anytime and anywhere. It brings us closer to God and hence, nourishes our spirits. By understanding and knowing the names and the perfect attributes of God, we reset our will to coincide with the Will of God and that would lead us to the Paradise.
Seeking God’s forgiveness (Estighfar)
No one is infallible and free of shortcomings in his obedience to God. No one is free of mistakes or forgetfulness or sins. We all fall into sins, fall short in our duties, lose sight of the ultimate purpose of our existence, lose the track of our sincerity and intentions, suffer from spiritual loss and sometimes we even may turn away from God. All that is undoubtedly part of our human nature.
God, however, is our Creator; He knows that we are weak and that we are fallible. He knows that we inevitably and repeatedly make mistakes. Because, God loves us, He likes us to call upon Him and He forgives us.
“I said (Noah), ‘Ask your Lord for forgiveness; He is Forgiving. He will shower upon you torrents from heaven, and provide you with wealth and children, and will bestow upon you gardens and rivers” (Qur’an 71: 10-12).
Five of the names of God which are related to the forgiveness are: Ghafer (the One who forgives), Ghaffar (The One who generously forgives big sins), Ghafur (The One who forgives many sins), Tawab (The One who forgives all sins, regardless of their number and type) and Afou (The One who pardons people for their sins).
All we need to do to be forgiven is just to repent and to sincerely ask God for forgiveness. We can do that at any time, day or night, and anywhere.
Even the Prophet Muhammad (PBUH), the ideal human and the prophet of God who never sinned, used to ask God for forgiveness more than 100 times a day as mentioned in one of his sayings. He did so because he wanted to teach us to make Estighfar and be conscious of God’s presence with us; he wanted us to always communicate with God and always get our sins forgiven instead of leaving them to act as obstacles between us and God.
Estighfar is not only a means to be granted forgiveness, but also it is a gateway to relieve distress, worries, depression, anxiety and is a source of mercy and happiness. It is also a gateway for the bounties of God and the attainment of spirituality. The Prophet Muhammad (PBUH) said:
“If anyone constantly seeks pardon (from God), God will appoint for him a way out of every distress and a relief from every anxiety, and will provide sustenance for him from where he expects not.” (Narrated in Sunan Abu Dawud).
“I said (Noah), ‘Ask your Lord for forgiveness; He is Forgiving. He will shower upon you torrents from heaven, and provide you with wealth and children, and will bestow upon you gardens and rivers” (Qur’an 71: 10-12).
Concluding remarks
Spirituality in Islam is gained through practices based on what God revealed in the well-preserved Holy Qur’an and the well-preserved traditions (sayings and practices) of the Prophet Muhammad (PBUH).
Through a variety of intertwining rituals and practices, Muslims are continuously attached to God and they get continuous and real nourishment for their souls.
“Say, ‘My prayer and my worship, and my life and my death, are devoted to God, the Lord of the Worlds. No associate has He. Thus, I am commanded, and I am the first of those who submit’” (Qur’an 6:162-163).
