Applied spirituality is the culture of nature. Nature demonstrates this spiritual culture in various ways. Take the case of a rose bush. It is a combination of two opposite parts: flowers and thorns. Both flowers and thorns live together on the branches of the bush. There is no clash between the two. It is this culture that makes a rose bush such a very beautiful scene to behold. This indicates what the better way to live in society is. Human beings should live in society as a rose bush lives in the wilderness. If human beings are like spiritual trees, their applied behaviour, or their applied spirituality, makes the society in which they live a spiritual garden. Applied spirituality is the multiplication of spiritual values. Applied spirituality is beneficial to both the spiritually advanced person as well as his neighbour. It makes the person a happy person, and his neighbourhood a problem-free society.
Source: The Spirit of Islam Magazine
To attain spirituality, one has to follow the formula of ‘simple living and high thinking.’ A person with a simple lifestyle becomes a no-problem person. Someone who develops high thinking becomes a truly selfless person, concerned about the whole of humanity. Clashes between people over conflicting material interests often lead to all manner of inhuman actions. When you go beyond these interests by developing spiritually you will no longer find yourself constantly fighting with others. You will become a healthy member of society, and a society which consists of large numbers of people of this kind is bound to emerge as a peaceful society.
Spirituality is a science, the science of mind. It nourishes positive thinking, positive tastes, positive habits, and positive behaviour. A positive person is a blessing for his home, his society and his nation. In secular terms, spirituality is positive thinking. In religious terms, it is divine discipline.
Source: The Spirit of Islam Magazine
Applied spirituality means living in society as a spiritual giver. Just as the cow is the giver of milk, which is good for physical health, one who has the capacity to apply his spirituality is the giver of such assistance as will be good for intellectual health. What is applied spirituality? If you discover the value of well-wishing and decide to live as a well-wisher for all mankind, then your spirituality becomes applied spirituality. Likewise, if you have a bad experience with your neighbours, but avoid treating this as a departure from normalcy and face those neighbours with a smile, then that too is an example of applied spirituality. Spirituality comprises a set of values. And, applied spirituality means practicing these values in conjunction with your fellow men in society. Applied spirituality is ostensibly a matter of giving. But every instance of giving is paralleled by an instance of receiving. That is a law of nature. According to this law, the giver is not simply a giver. The giver is also the receiver of many things—appreciation, goodwill, better relations and peace—from those who are the objects of his generosity.
Source: Leading A Spiritual Life
Yes. From the Quranic point of view, spirituality means living in the world and trying to derive spiritual food from material things as a matter of intellectual discipline. The Quran says, “There are signs in the creation of the heavens and the earth, and in the alternation of night and day for people of understanding.” (3:190) This means to control, rather than suppress, one’s desires to avoid becoming distracted, so that a person can learn lessons from everything. The fact is that God Almighty has created a person with great potential. It is not good to suppress this potential. One should rather avail of this potential for the sake of personality development. It means experiencing all the goods and all the evils of society and trying to live with others peacefully, without reaction. Quranic spirituality can be termed creative spirituality. For example, there is a verse in the Quran which says with reference to the believers that “they forgive people when they are angry.” (3:134) This means that Quranic spirituality is based on the formula of anger management rather than on trying to become a person who has no feelings of anger. The formula for Quranic spirituality can be summarized thus: “Turn your negative sentiment into a positive response; make friends out of enemies.”
Source: Quranic Wisdom
There are two different concepts of spirituality: God-oriented spirituality, which is based on the concept of God Almighty, and man-oriented spirituality, which is based on man’s soul itself being the treasure-house of spirituality. As for the former concept, spirituality results in God-realization while in the latter, spirituality results from self-realization. The concept of self-realization is based on the assumption that the treasure of spirituality exists within man himself. And through meditation, man can peep into his inner self and discover spirituality. However, this concept of man-oriented spirituality is not corroborated by Islam.
According to Islam, man has no such spiritual treasure house existing independently. For man is a taker-creature. He receives everything from his Creator—God Almighty. The concept of spirituality in Islam is based on the principle of God-realization. God is the treasure house of all virtues. And when man’s contact with God is established, in the world of his feelings, at the psychological level, an unseen, inner revolution is brought about which is called spirituality. In this matter, the relationship between God and man can be likened to an electric bulb and the power house. When the wire from the bulb is connected to the powerhouse, electric current flows and the place is lit up. In this way, light is the result of the wire’s connection to the powerhouse of God. God is the source of inspiration which can address the God-consciousness of spirituality with which man is born. In this way when these two things come together, Islamic spirituality comes into existence.
Indeed, Islamic spirituality is another name for the awakening of God-consciousness within a person. When it reaches its highest stage the believer’s realization of God comes to that point where he begins to feel consciously in his worship that he is seeing God and that if he is not seeing God, God is seeing him. If the first type of experience is called direct spiritual experience, the second type may be termed indirect spiritual experience.
Source: The Spirit of Islam Magazine
Spirituality is a process of converting our everyday material events into spiritual experiences. While living his social life, man is affected by events, which trigger negative thoughts such as malice, lust, anger, arrogance, greed, etc. But when man raises himself above his immediate surroundings, i.e. from the material level to a higher level of thinking, he experiences real spirituality. At this elevated level, man is able to eradicate his negative thoughts and replace them with positive ones. In this state, he learns to convert non-spiritual matters into spiritual learning.
Mind-based spirituality through the principle of conversion makes man spiritual. It enables a person to extract positive intellectual nourishment from every negative situation. True spirituality, an intellectual activity, is a science of inner development and material things indirectly contribute towards that development. Material life is made more meaningful by the proactive role played by mind-based spirituality in intellectual refinement and the consequent progress of humanity. Spirituality does not, as some may imagine, arrest the thinking process, but rather enhances intellectual activity in the complete sense of the word.
Source: The Seeker’s Guide
From the Islamic perspective, being spiritual means living a God-oriented life. God-Oriented Spirituality is called Ar-Rabbaniyah in the Quran: “Be devoted servants of God.” (3:79) Rabbani means one whose thinking and whose actions are God-oriented, who has placed God at the centre of his attention. By connecting with God—our Creator—we can elevate ourselves and start living on a higher divine plane. When an individual attains spirituality, his state becomes like a lamp, lit all of a sudden. Then the universe becomes a source of divine inspiration. Seeing the creation, he can discover and remember the Creator, God Almighty. Everything in the universe seems to convey to him a divine message. The leaves of the tree become a thrilling experience. A waft of air gives him a message of Truth. He can hear divine music in the waves of the river and the chirping of the birds. Then, an inner revolution is brought about in one's personality which is called spirituality. In this way, one’s mental state becomes God-oriented: one’s thinking, one’s behaviour with others one’s overall personality becomes infused with divine hues. Then, one’s mental balance is not upset by unpleasant experiences. By understanding the Creation Plan of God, one is able to live a God-oriented life.
Source: The Spirit of Islam Magazine
When we understand the Creation Plan of God, we can understand that God Himself has given all human beings freedom of choice, and often people misuse this freedom. As a result of the misuse of freedom, we repeatedly face negative experiences from others. We must take these as intellectual challenges, and derive positive lessons from them through high thinking. Another name for this is the art of conversion, the Quranic term for which is tawassum (15:75). The art of conversion is to elicit spiritual lessons from both positive and negative experiences. This is the ideology of spirituality as presented in Islam.
Just as a cow converts grass into milk, we have to turn negative experiences into positive thinking: by being patient in the face of a provocative situation and controlling our anger. When we refrain from reacting to a violent situation, we train our minds to remain peaceful or normal in all situations. If we maintain a balance when facing challenging situations, we build up our self-control and effectively train ourselves to manage crises. This helps us to conserve our energies and devote ourselves to positive planning and constructive work based on it. Then, not only are we able to manage the challenging situations of life effectively; we are also able to develop our personality on positive lines in the hope of being found eligible for Paradise in the Hereafter.
Source: The Spirit of Islam Magazine
Mind-based spirituality is produced when one gives serious thought to such questions pertaining to the ideology of life such as, ‘Who am I?’ What is the purpose of my life? What is this world around me? What is the creation plan of the Creator? Is my life governed by destiny or free will? What is my purpose in life? etc. By finding rational answers to such questions, one receives spirituality at the mind or thinking level. Indeed, the journey of spirituality begins with the urge to search for the truth. When a seeker discovers the truth and learns the creation plan of the Creator, his life enters a new phase, i.e. that of building the human personality according to spiritual principles. This journey is entirely intellectual in nature. Its quest is two-fold, one is to solve the riddle of why, all men and women undergo negative experiences in this world and the other is to offer positive solutions. It addresses the paradox of human beings having been given the freedom to make their own moral choices, and their frequent misuse of this freedom—a course of action which causes them to repeatedly face situations in which people do each other harm; losses are incurred because of others’ injustice; severe provocations are suffered because of untoward experiences. At such times spirituality teaches us to convert negative experiences into positive lessons. This is the ideology of spirituality as presented in Islam.
There are two major schools of spiritual discipline: one based on meditation and the other on contemplation. The former relates to the heart and the latter relates to the mind. Islamic spirituality relates to the mind, while spirituality of the heart is generally taken to mean the opposite of worldliness. It advocates only one way to preserve one’s spirituality, and that is to retire to a desolate place, leaving behind one’s home and material life, where there is nothing to provoke oneself and undertake meditation. It is this viewpoint, which is presented in the well-known book titled, “The Monk Who Sold His Ferrari.” I believe that ‘heart-based spirituality’ takes man to a level, which is, in fact, one of ecstasy, which is a reduced form of spirituality.
Islamic spirituality is contemplative spirituality. Man is an intellectual being. He is endowed with a mind, which is his greatest faculty. Real spirituality is mind-based spirituality or contemplative spirituality which has the power to address our minds. Any kind of spirituality attained at a level lesser than that of our minds is not true spirituality. True spirituality is based on contemplation or reflection or pondering, which has all to do with intellectual activity.
Yes. Islam has a spiritual dimension. It is called purification of the soul which is one of the tasks for which Prophets were sent. (Quran, 2:129) The equivalent of spirituality in the Quran is Ar-Rabbaniyah (3:79), that is, a God-oriented life. Spirituality, according to the Quran, is that mental state in which God-oriented thinking develops in the individual. Such thinking reflects in his overall personality; his behaviour with others becomes infused with divine hues. A truly spiritual person becomes a godly individual. The only source of true spirituality is the sustenance of thought granted by God (Quran, 3:37). In essence, spirituality is about elevating oneself to the highest level of spiritual being. This is a profound mental process that unfolds within a person during the cosmic journey. Messengers are sent to inform people about God’s creation plan and to purify them so they become spiritual individuals, thereby proving themselves worthy of entering eternal Paradise.
Source: The Spirit of Islam Magazine
Yes, the teachings of Prophet Muhammad are still relevant today. Islam is a natural religion, with realism as one of its important teachings. The policy of the Prophet of Islam may well be termed a form of pragmatism. The peace treaty of Hudaybiyya arrived at by Prophet Muhammad on unilateral terms has a general and extended application which is relevant today. The incident of Hudaybiyya is not simply an example from past history. It is a living historical example. It tells people in every age as to which course in controversial situations is a sure guarantee of success. This involves refraining from making a controversial matter into one of prestige, and realistically finding practical ways to progress. Furthermore, the Prophet's life serves as a model for navigating contemporary issues by following principles of peace, compassion, and moral integrity. His guidance emphasizes eternal values that transcend time, making them applicable in contemporary society.
You can learn various valuable lessons from the life of Prophet Muhammad that are applicable at both individual and social levels. The life of the Prophet of Islam is indeed a perfect example. The Prophet of Islam brought to the world high principles of ethics. He lived his life in complete accordance with these principles and set a practical example in his resolution of the issues and problems faced by him. In this way, he became the best model for all human beings. However, this model enshrines principles, but not practical details. One significant lesson is the emphasis on ethical conduct and the importance of good character. The Prophet consistently demonstrated how to embody virtues such as honesty, humility, and kindness, even in the face of adversity. His unwavering commitment to peace and diplomacy highlights the significance of resolving conflicts through dialogue rather than confrontation. Additionally, his experiences reflect the importance of trusting God and maintaining faith during challenging times. The trials he faced ultimately contributed to the spread of his message, showcasing the ability to turn hardships into opportunities for growth. Furthermore, the Prophet's life illustrates the need for a balanced approach to life, integrating spiritual devotion with practical engagement in the world. His teachings encourage believers to focus on their responsibilities towards others while remaining mindful of their relationship with God. In conclusion, the life of Prophet Muhammad provides a rich source of guidance on ethical living, conflict resolution, patience, and maintaining a strong connection with God amidst life's challenges.
Central to the teachings of Prophet Muhammad like all other Prophets is the message of pure monotheism, where he called people to abandon idolatry and worship only one God, asserting that this is the path to salvation. Monotheism is more than just a doctrine. It is the secret of all forms of human success. To believe in one God is to give true expression to human nature. That is why this faith lodges itself in the depths of the human psyche. He stressed the importance of moral elevation and the development of a righteous character, encouraging individuals to translate their beliefs into actionable good deeds. Moreover, his teachings highlighted the significance of preparing for the Hereafter, focusing people's attention on eternal matters rather than temporary worldly concerns. In conclusion, the teachings of Prophet Muhammad centred on monotheism, moral integrity, compassion, and the preparation for the Hereafter, guiding humanity towards a life of righteousness and peace.
Source: The Life of Muhammad
Yes, all the Prophets preached monotheism. The message with which all the Prophets were sent was that of pure monotheism, emphasizing the belief in one God. Throughout history, every Prophet has conveyed this fundamental truth, calling their communities toward the worship of the one true God. The mission of all the prophets right from Adam to Christ was one and the same—of establishing the ideology of monotheism in the world, so that man may worship one God alone. As we know, there came a large number of prophets in ancient times, but the message of monotheism remained the main doctrine of each Messenger. Despite the challenges they faced, their mission consistently focused on establishing monotheism as the core of their teachings.
Source: Islam Rediscovered
Yes, all the Prophets were Muslims in the sense that they submitted to the will of God and preached the message of monotheism. According to Islamic belief, every Prophet conveyed the same fundamental truth—that there is only one God and that all human beings are accountable to Him for their actions. Every one of them was an upright man guided by God along a straight path and as such was superior to all others. Therefore, while they may have had different laws and practices specific to their communities, their core message of submission to God aligns them all with Islam. Chapter 6 of the Quran mentions a number of these prophets by name. They are Ibrahim (Abraham), Ishaaq (Issac), Yaqub (Jacob), Nuh (Noah), Dawood (David), Sulaiman (Solomon), Ayyub (Job), Yusuf (Joseph), Musa (Moses), Haroon (Aaron), Zakariya, Isa (Jesus), Ismail (Ishmael), Yahya (John the Baptist), Yunus (Jonah), and Lut (Lot). God also instructed us not to differentiate between the prophets as they essentially brought the same message to mankind. (Quran, 2:285). Prophet Muhammad was instructed by God to follow the guidance of the Prophets before him. By extension, all the followers of Prophet Muhammad must also seek guidance from the lives of the other prophets. By this, it is meant that each one of us must evaluate the situation he faces and then whilst examining the lives of other prophets, determine in which prophet he can find a similar example. His response to the situation should be the same as that of the prophets in whose example he found the similarity.
Source: The Spirit of Islam Magazine
A believing Muslim is bound to respect all the prophets. He cannot differentiate between the messengers of God. God had sent a prophet or messenger to every group and community of people in this world. All the messengers of God enjoy an equal status. In the chapter al-Baqarah (The Heifer), the Quran says:
“We do not differentiate between any of His messengers. We hear and obey. Grant us Your forgiveness, Lord, to You we shall all return!” (2:285)
The Prophet is recorded to have said, “Do not give me superiority over other prophets.” (Sahih al-Bukhari, hadith no. 4638)
This Quranic verse and the hadith relate directly to the messengers or the prophets of God. But both also have a broader application, according to which, every person is worthy of respect, regardless of creed or culture. Such belief promotes a culture of equal respect among mankind. Difference in belief is necessarily a subject to discussion, but not a reason for discrimination. If your belief system is different from that of others, you have every right to engage in discussion and dialogue on the subject, but in the process, you have no right to show disrespect to others. This holds true even if you believe that your ideology enshrines the supreme truth. The culture of discrimination is, after all, quite alien to a divine religion.
Source: The Seeker’s Guide
Secular scholars have affirmed the historical authenticity of Prophet Muhammad and accepted his contribution in history. The Scottish historian Thomas Carlyle referred to Prophet Muhammad as “the hero of the Prophets.” (Thomas Carlyle, Muhammad: The Hero as Prophet) In an American publication entitled The Hundred, the author, Dr Michael Hart, mentions the one hundred people he believes to have exerted the most significant influence on human history. At the top of his roll of honour, he has placed neither Christ’s name nor Newton’s but the name of Prophet Muhammad. Saying, that no one else has had such an impact on the history of man, he wrote: “He (Prophet Muhammad) was the only man in history who was supremely successful on both the religious and secular levels.” (Dr Michael Hart, The Hundred, New York, 1978) In his book, The Decline and Fall of the Roman Empire (pp. 79-80), the historian Edward Gibbon affirms the historical authenticity of Prophet Muhammad.
Source: The Life of Muhammad
Before Muhammad, history did not carefully record the lives of the prophets. From a strictly academic and historical point of view, their prophethood was difficult to establish. The Prophet Jesus was the last of the ancient prophets and has a following of millions, yet so tenuous is his historical position that Bertrand Russell remarked: “Historically, it is quite doubtful whether Christ ever existed at all.” This is not the case with the Prophet Muhammad, the last of the prophets. His life is so well-documented and laid down in history that anyone who studies his life is forced to agree with Professor Philip Hitti that “Muhammad was born in the full light of history.” (Philip K. Hitti, The Arabs: A Short History, London, 1960, p. 23.)
Of all the prophets, Prophet Mohammad is unique in having led an existence so open and so well documented that all of the incidents in his life may be narrated chronologically. His life is a chapter of history, rather than a set of tales. The historical documentation of the Prophet Mohammad’s life in the form of the Seerah is a great blessing for humanity. For now, given this historical authenticity, we no longer need to rely on mythological stories or the legends of the prophets in the search for divine guidance. We can confine our search for divine guidance to historical fact.
Source: The Life of Muhammad
The Arabian Prophet, Muhammad (may God’s peace and blessings descend upon him) was the last of God’s messengers. No other prophet will now come to the world. All of God’s prophets have taught the same religion. They spoke different languages, but the religion they expounded was one. Since the followers of previous prophets were unable to preserve the prophetic teachings in their original form, messengers of God used to appear frequently to revive the true religion and refresh people’s memories of it. Since the previous scriptures were not able to be preserved in their original form, God sent prophets one after another to revive the message. Prophet Muhammad was the last in the chain or prophets, who with God’s succour was able to initiate a revolutionary process, which ensured the preservation of religion in its original form and obviated the necessity for other prophets to follow him by preserving the Book of God intact, in its original form. As the message sent by God for mankind was preserved there was no need to send further prophets. The provision that God made for the termination of prophethood was to provide circumstances conducive to preserving the Quran, the revealed word of God.
God’s final Prophet imparted to the true religion stability, which it had never had before. His own life was exemplary, as has been reliably recorded. It is noteworthy, too, that the community that developed after the Prophet continued to demonstrate Islamic practices, like prayer in a practicable and imitable form. People of every subsequent age have found this religion exactly as it was when God’s messenger preached it. The preservation and continuity of religion are now ensured without prophets coming to the world. God’s Book and the Prophet’s Sunnah are now serving the same purpose, which it had taken a succession of prophets to accomplish. It is the duty of the followers of Prophet Muhammad to carry on their mission.
Source: The Spirit of Islam Magazine
