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Author: Sh. Abdool Rahman Khan

  • Purifying Your Intentions

    Purifying Your Intentions

    All praises are for Allah, The Almighty, and may His peace and blessing be upon His true servant and final Messenger Muhammad, on his Companions, and on his household.

    This topic, “purifying your intentions,” is a basic one and much talked about, as it permeates our everyday lives and all of our acts of ibaadah (worship). As such, it is never too much to be reminded of purifying the intentions. After all, it is the level of purity of intention that gives weight to a deed and which, in turn, will make the “scales” heavy on the Day of Judgment so that the deed gets the fullest reward. The opposite is also true. If the sincerity is light, so will be the deeds, the scales, and the reward.

    Deen Is Sincerity

    First and foremost, the entire deen (religion) is built upon sincerity and purification of intention. Deen is not how good one looks or how one performs. Indeed, everyone should strive for excellence in whatever has to be done, as Rasoolullah (peace be upon him) said: “Verily, Allah has prescribed excellence in everything…” (Muslim). But this excellence must come with pure intention.

    In another hadith narrated by Tameem Ad-Daari (RA), Rasoolullah (pbuh) said: “Religion is sincerity. We asked to whom and the Prophet (pbuh) said ‘To Allah, His book, and to his Messenger, and to the Muslims, and to the common folk of the Muslims” (Muslim). Here the words used are “ad-deenu naseehah,” roughly translated as “religion is sincerity.” Rasoolullah (pbuh) tells us that there are five aspects to this, the first of which is sincerity to Allah SWT.

    Sincerity to Allah SWT means there are certain requirements, and to assess our fulfilling of these requirements, we should try to answer some self-examining questions when getting ready to take action for Allah SWT. Here are examples of such questions:

    • Is the action done sincerely for Allah SWT alone?
    • Is the action done for the pleasure of Allah SWT alone?
    • Is the action done for the sake of Allah in the best possible way?
    • Is the action done, even partially, to be seen or talked about by others?

    Remember, one should not give that which is flawed or left over for Allah SWT’s sake. Such actions Allah SWT describes in Suratul Baqarah: “O you who have believed, spend from the good things which you have earned and from that which We have produced for you from the earth. And do not aim at getting anything which is bad, in order that out of it you may give away something, while you would not take it [yourself] except with closed eyes. And know that Allah is free of need and Praiseworthy” (2:267).

    Ali (RA) said, “Do not be concerned with the smallness of a deed; rather be concerned with the acceptance of that deed.” Obviously, acceptance means that it is done purely and sincerely for Allah SWT. Imam Aḥmad bin Hanbal said, “Before you do anything, check your intention. Ask yourself before performing an action, ‘Is this for the sake of Allah SWT?’”

    Actions Are by Intentions

    Every book of hadith or fiqh begins with this hadith: It is narrated on the authority of Amir al-Mu’minin (Leader of the Believers), Abu Hafs ‘Umar bin al-Khattab (RA), who said: “I heard the Messenger of Allah (pbuh), say, ’Actions are according to intentions, and everyone will get what was intended. Whoever migrates with an intention for Allah and His messenger, the migration will be for the sake of Allah and his Messenger. And whoever migrates for worldly gain or to marry a woman, then his migration will be for the sake of whatever he migrated for’” (related by Bukhari and Muslim).

    We can understand from this hadith that while the outward action may seem fair and good, like migrating in order to marry a woman, if that action is not subsumed by the more important intention of migrating for the sake of Allah SWT, then that action will be only for the sake of the outward intention (i.e., marrying a woman). The deeper one goes in examining his intentions, the more he might find that while he thinks he is doing something for the sake of Allah SWT, his more outward pursuit of some tangible benefit is holding sway.
    Also, the outward action has the same stress and tiredness of the migration. Imagine two people migrating to get married. Both persons have to climb the mountains and cross the desert. Both might be in the same caravan, but one walks for Allah SWT’s sake alone and so he seeks to marry to fulfill his religion and please Allah, and the other to get married to a woman solely for his own personal, human reasons. These two migrations do not have the same value and do not get the same reward.

    How about a Masjid full of worshippers? All the worshippers stand, bow, prostrate, and sit. All the worshippers stand in line, but how sincere the intention of each man or woman will determine the level of the reward. Rasoolullah (pbuh) said, “A person may offer a prayer and nothing of it is recorded for him except one tenth of it, one ninth of it, one eighth of it, one seventh of it, one sixth of it, one fifth of it, one quarter of it, one third of it, or half of it” (this hadith is classed as hasan). This should not be a reason to be despondent, rather a reason to examine the intention when doing acts of worship.

    Purifying the Intention Is a Part of Aqeedah (Matters of Belief and Faith)

    Allah SWT says in the Qur’an, “…whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord” (18:110). In this verse, Allah SWT directs mankind to prepare for meeting Him by fulfilling two conditions:

    1. Working righteousness: a deed must be saalih (righteous) by following the guidance of Rasoolullah (pbuh) and be within the framework of deen.
    2. Worshipping the Lord: there should be no shirk or association of any partner with Allah SWT.

    With regard to both, working righteousness and worshipping the Lord, the focus must be on doing any act of good or any act of worship correctly in the outward sense and, at the same time, on being sincere to the core. Rasoolullah (pbuh) sent a man to redo his salaah because he did not perform it properly, and that is the outward aspect of acts of worship. But more importantly, the inner aspect, the intention and the degree of sincerity, can a reason for the deed to be accepted or rejected. The inner self is such that no one can see it except Allah SWT. Oftentimes, the individual can be blinded by the lower nafs and fail to see what obstructs his deed from being accepted.

    Struggling to Achieve Sincerity — Beware of the Ego

    The battle to purify the intentions should not be taken lightly. It is a big struggle. Ikhlaas (sincerity) means that nothing should come between you and Allah SWT in your actions. The struggle is to strive to make one’s emotions, speech, and actions free from all impurities. To achieve ikhlaas, one has to battle one’s own ego as well as the whispers of Shaitaan.
    Sahl bin Abdullah (died 896 CE, Basra, Iraq) said, “There is nothing tougher upon the soul than ikhlaas. How many times have I tried to extinguish riyaa (showing off) from my heart and it is as if it has appeared in a different color!”

    One of the challenges of doing good deeds is to maintain sincerity for Allah SWT alone, throughout that deed. So, before the action, there is the niyah (intention); during the action there is the necessity of ittiba’ (adhering to the teachings of Qur’an and following the guidance of Rasoolullah (pbuh); and after the action there is shukr (thanking Allah SWT for His guidance, for being able to complete the act, and for not boasting about it).

    Some of the root causes of insincerity are 1) being overly concerned about others’ perceptions and the desire to make oneself appear good in the eyes of others. This is a heart that loves praise and hates criticism. It seeks being glorified by others; 2) yearning to obtain what which is possessed by other people.

    Abu Hurairah (RA) narrated the following:
    “I heard The Prophet of Allah, peace and blessings of Allah be upon him, say: ‘The first of people against whom judgment will be pronounced on the Day of Resurrection will be a man who died a martyr. He will be brought, and Allah will make known to him His favors and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I fought for you until I died a martyr. He will say: You have lied. You did but fight that it might be said [of you]: He is courageous. And so, it was said. Then he will be ordered to be dragged along on his face until he is cast into Hellfire.

    ‘[Another] will be a man who studied [religious] knowledge and taught it and who used to recite the Quran. He will be brought, and Allah will make known to him His favors and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I studied [religious] knowledge and I taught it and I recited the Quran for Your sake. He will say: You have lied. You did but study [religious] knowledge that it might be said [of you]: He is learned. And you recited the Quran that it might be said [of you]: He is a reciter. And so, it was said. Then he will be ordered to be dragged along on his face until he is cast into Hellfire.

    ‘[Another] will be a man whom Allah had made rich and to whom He had given all kinds of wealth. He will be brought, and Allah will make known to him His favors and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I left no path [untrodden] in which You like money to be spent for Your sake. He will say: You have lied. You did but do so that it might be said [of you]: He is open-handed. And so, it was said. Then he will be ordered to be dragged along on his face until he is cast into Hellfire’” (related by Muslim, at-Tirmidhi, and an-Nasa’i).

    The three men represent, respectively, those who look like they are willing to give of their lives, those who look like they are willing to give their time to become learned, and those who look like they spend of their wealth. All three thought they were taking action for the sake of Allah SWT. But they deceived themselves, falling victim to insincerity. The three represent people who allow their lower nafs/ego to dominate them, even when they think they are acting with sincerity and pure intention.
    Train the Soul Not to Crave Praise or Admiration:

    • Develop firm knowledge and conviction that there is no individual who can confer benefit upon you, and that the only true honor comes from Allah SWT being pleased with you.
    • Likewise, there is no individual who can inflict damage upon or disgrace you except Allah SWT.

    Train the Soul Not to Crave What People Possess:

    • Develop firm knowledge and conviction that Allah SWT alone possesses the treasures that are supreme and everlasting. What people possess is only temporary.
    • Likewise, know with conviction that no earthly pleasure or material possession can compare with the treasures that Allah SWT alone can bestow upon a person.

    These reminders are necessary as they help when the servant stands in front of the Creator on the Day of Judgment to answer for one after the other of his or her deeds. So, remember when we perform our good deeds, let us be cognizant that the intention needs to be purified. May Allah SWT facilitate for us the purifying of our intentions and the capacity to maintain sincerity in all that we do!

  • Ramadan: A Special Time for Special Deeds

    Ramadan: A Special Time for Special Deeds

    Ramadan! 2017! …1438! …It’s fasting time! …All Praises are for Allah, the Almighty, and may His peace and blessing be upon His true servant and final Messenger Muhammad, on his companions and his household.
    Every year as we prepare to receive the blessed month of Ramadan we are reminded of all the virtues and blessings that it brings. We hear about that in lectures, khutbahs, Ramadan programs, at home, on the social media, and the list goes on. It is important for us to remind one another of this special month. The reminders are excellent as they add to the joys, sweetness, and depth of our worship during this blessed month. But beyond all this, we must try to think of what else we can do that we have not done before, thus, making this Ramadan so very special and different from the other Ramadans that have gone by. It should not be that the blessed month of Ramadan comes and goes and we become inattentive to it or unchanged by it. Certainly this was not the way of the pious predecessors.
    We are told that the sahaabah (R) used to make duas six months prior to the month of Ramadan, asking Allah SWT that they be blessed to witness it, and then they would fast and worship Allah SWT with so much intensity. Then subsequent to Ramadan, they would reflect upon their deeds and make dua for Allah SWT to accept their deeds and this would last for another several months. Then they would prepare to reach the blessed month of Ramadan again. For them, Ramadan was like the center of their lives and their daily living revolved around it. Without doubt, there is enormous benefit in hearing again and again about the great virtues related to Ramadan and how our pious predecessors benefitted from this blessed month. While we may not rise to the level of reflecting and making dua about Ramadan six months ahead of time and five months after, at a minimum, if we think that this could very well be our last Ramadan, then the question is: What more can we do to make this Ramadan a deeply spiritual and transformative experience?
    First, how much more should we be grateful, and glorify and thank Allah SWT for granting us another opportunity to be witnessing this glorious month of Ramadan! Indeed, life and death are in His Hands alone. If He SWT so wished, He could have made us amongst the 57 million people who die each year. But He grants us life. He grants us this opportunity to worship Him with greater fervor. One of the companions reported that the “Mother of the Believers,” Aisha (R), would fast in the intense heat, and he was asked, “What drove her to do this?” He replied, “She would take advantage of the days before death.” Abu Ad-Dardaa’ (R) used to say, “Fast the very hot days in anticipation of the Day of Resurrection, and pray two rak’at in the darkness of night in anticipation of the darkness of the grave.” This is why Mu’adh bin Jabal (R) expressed regret on his deathbed that he would no longer experience this mid-day thirst, as did other early Muslims. This was the way of the early generations. The sweetness of fasting on a hot day during the blessed month of Ramadan was one of their most beloved times of devotion.

    The Great Blessings of Ramadan

    Ramadan should, therefore, be seen as a great blessing from Allah SWT and must not be taken for granted or wasted away. It is a gift from Allah SWT and Abu Hurairah narrated that Rasoolullah (pbuh) said, “My ummah was given five things for Ramadan which were not given to anyone except them”:

    1. For them, the smell from the mouth of a fasting person is sweeter to Allah than the fragrant smell of musk.
      Allah SWT does not judge the outward but what is deep within the hearts. Similarly, during Hajj, on the Day of Arafah, when the pilgrims are dusty and disheveled, Allah SWT grants them His forgiveness and freedom from Hell Fire. Isn’t our total dependence on Allah SWT our original state? In a hadith qudsi, narrated by Abu Zhar(R), that Rasoolullah (pbuh) said that Allah SWT said, “O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you.”
    2. The Angels seek forgiveness for those who are fasting, do so until they break their fast.
      Let us think about that for a moment — the Angels are calling on Allah SWT with their duas, seeking His forgiveness on our behalf Therefore, we must be cognizant and respectful during our fasting that the Angels, who are pure, are making duas for those who are far from purity. They see it as their responsibility to make dua for us and it is our responsibility to become more conscious with our fasting. Remember when someone who is going for Hajj or Umrah asks those who are not going what they want from Makkah or Al-Madinah; they always tell them they want them to make dua for them while they are there!
    3. Allah prepares and decorates a special garden in Jannah every day and then says (to it), “The time is near when faithful servants shall cast aside the great trials of the world and come to you.”
      We all are reminded in the month of Ramadan of the special gate of Jannah called Ar-Rayyan, and that only those who have fasted will enter through it and no one else. Let us continuously make dua throughout Ramadan for Allah SWT to grant us Paradise through the gate of Ar-Rayyaan! And remember that Jannah is very spacious we should make dua for our brothers and sisters in faith, even naming in our dua those who are in our circle of family, friends, and acquaintances.
    4. In this month the evil-minded Shaytaan is chained.
      The devils are chained so as not to tempt the fasters with those evils to which they normally tempt during other months besides Ramadan. So if we still do evil during Ramadan, then this is prompted by our nafs (soul) and what it has acquired over the years. Ramadan is time to do a lot of self-evaluation and introspection. Umar (R) used to tell the companions, “Evaluate yourselves before you are being evaluated!” What better time is there to engage in self-evaluation than in the month of Ramadan.
    5. On the last night of Ramadan, fasters are forgiven. One of the sahaabah (R) thereupon enquired, “0 Messenger of Allah, is that last night Laylatul Qadr?” Rasoolullah (pbuh) replied, “No. But it is only right that a servant should be given his reward on having completed his service” (Reported by Ahmad, Bazzaar and Bayhaqi).
      This is a moment of real joy, as Rasoolullah (pbuh) said, “The fasting person has two occasions for joy — one when he breaks his fast because of his breaking it, and the other when he meets his Lord because of the reward for his fast.” Scholars explain that “when he breaks his fast” refers both to the end of the day when the fasting person breaks his fast, as well as the end of Ramadan when the month of fasting comes to an end.

    Opportunity to Increase Our Empathy

    We should also be grateful, and glorify and thank Allah SWT for granting us another opportunity to increase our empathy for others. The month of Ramadan allows us to experience what it feels like to be poor and hungry. Every day when we fast, as we endure the hunger and thirst, we must think of the millions who go hungry. Many people around the world live in dire poverty, with very little means to overcome the misery they live in. Nearly 1 billion children live in poverty and under extremely miserable conditions. Often these young children are deprived of basic survival needs and schooling, spending their days earning what little they can to help their families survive another day.
    Our fasting should therefore be a reminder of the suffering of our brothers and sisters in humanity and our brothers and sisters in faith. It is not enough for us to only talk about this immense human suffering; we must do something to help relieve them of their woes, as required by our Deen. It requires from us more a sense of duty rather than just pity and thought. Ramadan ought to inspire us to action. Go into our coffers and take out some of our wealth and help others. It is part of the purpose and very culture of Ramadan to instill empathy and action. This is an integral part of what makes Ramadan so very special.

    Opportunity to Build Bridges of Fellowship

    Another social element of Ramadan is that it allows us to break bread with members of the community, irrespective of ethnicity or social background, and share our iftaar (breaking one’s fast) and meal with them. We are provided the opportunity to reach beyond our familiar social circle, tear down the walls of racism and social status. Rasoolullah (pbuh) said, “Whoever gives food to a fasting person to break his fast will have a reward like his without decreasing his reward in the slightest way” (At-Tirmidhi). In another narration, the Prophet (pbuh), said, “Whoever gives food and water to a fasting person to break his fast will have a reward like his without decreasing his reward in the slightest way” (At-Tabaraani and ‘Abdul-Razzaaq).
    The sahaabah (R) understood this very much and they would compete to get others to break their fast with them. Once a woman invited Abu Hurairah, (R) to have iftaar at her home. He did so and said to her, “I would like to inform you that no person breaks his fast at the house of a person unless they would have the same reward as his.” She said, “I would like to repeat your visit to break your fast at my home.” He said, “I would like to have that reward for my family” (‘Abdul-Razzaaq).

    So it is time to make this Ramadan a special opportunity — to deepen our faith, to increase our empathy, and to intensify our gratitude to Allah SWT. It is time to focus, not on how much we will consume at iftaar, but how much we can offer to others. It is not only preparing to get in the front row to pray the Taraweeh prayer but also preparing to get in the front row to distribute food to a hungry man, woman, or child. It is not how big our iftar parties can be to feed the already well-fed, but searching for those who are hungry and wanting. It is time for less talking and more action!
    This is indeed the true spirit of Ramadan. This is how we can make this Ramadan and every Ramadan very special! Ramadan mubaarak!

  • Quest for True Success: Divine Message of Moses, Jesus, and Muhammad (PBUT)

    Quest for True Success: Divine Message of Moses, Jesus, and Muhammad (PBUT)

    There are many definitions, thoughts, and opinions about success as humans try to define what true success really is. Some think success is to accumulate wealth and material things or try to get to the top of the corporate ladder or attain a high position in government. Is success the internal feeling of satisfaction and being happy with what is achieved after sacrifice, struggle, and endeavor? If that is the case then a person who does evil, with some efforts and struggle of course, will be quite happy and feel successful with what he achieves, like a thief after he loots and plunders other people’s properties. But is this true success?

    Allah (SWT) bases success of any individual on his or her belief in Him and the building of a relationship with Him through acts of worship and obedience to His Message.

    Man in the end realizes that what he thinks success to be is nothing more than a temporary feeling. No sooner does he achieve success, what he thought would bring him a deep sense of satisfaction before he starts the quest all over again because his worldly achievement does not full fill the soul. He chases the gratifications of the Dunya, running after fortune or fame till death overtakes him. Some people try to fill the inner void with drugs or alcohol. Some are so miserable that they think of or try suicide. What we know for certain is that genuine happiness and success cannot be achieved through worldly achievement or wealth alone. In fact, many affluent or famous people live miserable lives.
    Allah (SWT) describes how people who chase this Dunya and are unable to find true success react when the Angel of Death approaches. Such a person realizes that the worldly things he was running after in this life are left behind and now he begs Allah (SWT) for another chance. Any person with such belief that materialism is success will never be satisfied or happy in life. He will always want more and more, nothing will please him enough, until death overcomes him. Allah (SWT) tells us in Surah Mo’minoon, “Until, when death comes to one of them, he says, ’My Lord, send me back that I might do righteousness in that which I left behind.’ No! It is only a word he is saying; and behind them is a barrier until the Day they are resurrected” (Quran 23:99-100).

    Seeking True Success

    The attainment of true success is a fundamental quest of all human beings. Most would agree that a lasting peace of mind, contentment, happiness, and freedom from worries and anxiety are true hallmarks of success, and that material gains alone cannot achieve that. The question we should then ask is how can we achieve these attributes of success. The answer necessitates pondering our existence here on earth: How did we come to be here on earth? Is it by accident or by the design of a Wise Creator who has created everything that exists?
    Any person who thinks deeply enough concludes that there must be a Creator for all that exists. As Muslims, we believe, without any shadow of a doubt, that Allah (SWT) is the Creator of the heavens and earth and everything between them, everything that exists. We firmly believe that Allah is the One and Only God, Allah has power over all things, and He is the Rich and Self Sufficient. All the most beautiful names and attributes belong to Allah (SWT) alone. This wise Creator did not create man and then leave him to chart his path alone. He (SWT) did not leave him to decide by himself what is good or bad, what is guidance, and what is success. Allah (SWT) says: “Then did you think that We created you in mere idle play and that to Us you would not be returned?”(Quran 23:115). And in another verse He again asks: “Does man think that he will be left neglected?” (Quran 75:36).

    In fact, He Almighty knows that man, with his selfish interest, greed, and short-sightedness, would not be able to determine what true success is. So with His infinite wisdom and knowledge, Allah (SWT) has sent Messengers such as Moses, Jesus, and Muhammad (peace be upon them all) to convey His Divine Message, guiding all of mankind to true success in this world and true success in the world to come. The message of the prophets was one and the same. Allah (SWT) makes this clear in the following verse: “Say: ’We have believed in Allah and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the Descendants and what was given to Moses and Jesus and what was given to the Prophets from their Lord. We make no distinction among any of them, and unto Him we are those who surrender’” (Quran 2:136).

    In fact, from the very beginning He (SWT) has equipped man to strive for true happiness and success. In the Quran, we learn what the Creator told Adam and Eve after they disobeyed Allah’s directive not to eat from a particular tree: “We said, ’Down with you all from this [state]. And when guidance comes to you from Me, whoever follows My guidance, need have no fear nor will they grieve. And those who disbelieve and deny Our signs — those will be companions of the Fire; they will abide therein eternally” (Quran 2:38-39). But from the very early time mankind has rejected God’s guidance and instead chosen his own way. The consequences have been severe whether they were individuals, communities, or nations. He (SWT) says: “And whoever turns away from My remembrance – indeed, he will have a life of narrow scope, and We will gather him on the Day of Resurrection blind” (Quran 20:124).

    The Quest in This Life

    Allah (SWT) describes man’s quest in this life as falling in one or the other of two categories. He (SWT) says: “And when you have completed your rites, remember Allah like your remembrance of your fathers or with greater remembrance. And among the people is he who says, ’Our Lord, give unto us in this world,’ and he will have in the Hereafter no share. But among them is he who says, ’Our Lord, give unto us in this world good and in the Hereafter good, and protect us from the punishment of the Fire.’ Those will have a share of what they have earned, and Allah is swift in account” (Quran 2:200-202).

    In these verses, Allah SWT describes the first category of people who work for this life only and have no desire for the Hereafter. He sees this life as his ultimate abode, his ultimate concern, and therefore success is only to achieve things that are worldly. We should be reminded of the du’a we make during our Qunoot in Witr prayer, especially in the month of Ramadhan: “Allahumma la taj’alid dunya akbara hammina”– “O Allah, don’t make this world our biggest concern.” Ameen.

    The second category of people are those who listen to the guidance from Allah (SWT) and supplicate to Him fervently to have success both in this world and the next. Such a person is mindful of his duty to Allah and makes sure to make good use of whatever Allah has bestowed upon him in this world. He believes that he has a role in this life and must utilize it to get to the Hereafter and he tries to seek success in both. There is no third category. So if someone thinks that success is only in the Hereafter, then he has made a category other than which the Creator has described.

    Ways to Attain True Success

    Faith and righteous deeds are the greatest and most fundamental of means of attaining true success. Allah says, “Whoever works righteousness — whether male or female — while he is a true believer, verily to him We will give a good life, and We shall pay them certainly a reward in proportion to the best of what they used to do” (Quran 16:97).
    This is also taught in the Bible in Galatians 6:8: “Whoever sows to please their flesh, from the flesh will reap destruction; whoever sows to please the Spirit, from the Spirit will reap eternal life. “The reason for this is clear: those who believe in Allah are sincerely motivated to do righteous deeds and by so doing, hearts and attitudes are changed and these individuals are guided to success in this world and the Hereafter. Such are the people who follow principles and guidelines by means of which they deal with everything that happens to them, be it circumstances of happiness and excitement or circumstances of anxiety, worry, or grief. This has been explained in the hadith of Rasoolullah (pbuh) in which he said: “How wonderful is the situation of the believer, for all his affairs are good. If something good happens to him, he gives thanks for it and that is good for him; if something bad happens to him, he bears it with patience, and that is good for him. This does not apply to anyone but the believer” (Muslim).
    As to righteous deeds, Allah (SWT) gives us many opportunities to do good deeds that bring about success. Allah (SWT) describes some of the behaviors of those who truly succeed: “Certainly will the believers have succeeded, They who are during their prayer humbly submissive; And they who turn away from ill speech; And they who are observant of zakah; And they who guard their private parts, except with their wives or those their right hands possess, for indeed, they will not be blamed – but whoever seeks beyond that, then those are the transgressors; And they who are to their trusts and their promises attentive; And they who carefully maintain their prayers. Those are the inheritors who will inherit Paradise. They will abide therein eternally” (Quran 23:1-11).)
    One reads in the Bible, as the final words of Prophet David (pbuh), in 1 Kings 2:3, “And observe what the Lord your God requires: Walk in obedience to Him, and keep His decrees and commands, His laws and regulations, as written in the Law of Moses. Do this so that you may prosper in all you do and wherever you go.”
    As the quest for true success has been the ways of the Prophets of God Almighty, including Moses, Jesus, and Muhammad (pbut), we must join in this pursuit if we also want true success. We must supplicate to Allah (SWT) to help us in this process, and a beautiful du’a we learn from the Prophet (pbuh) is the following: “Allahumma aslih li deeni alladhi huwa ‘ismatu amri, wa aslih li dunyaya allati fiha ma’ashi, wa aslih li akhirati allati ilayha ma’adi, waj’al al-hayata ziyadatan li fi kulli khayr, wa’l-mawta rahatan li min kulli sharr.” — “O Allah, correct my religious commitment which is the foundation of my life, and correct my worldly affairs in which is my livelihood, and grant me good in the Hereafter to which is my return. Make my life a means of accumulating good, and make death a respite for me from all evil.” (Muslim).
    Allah (SWT) bases success of any individual on his or her belief in Him and the building of a relationship with Him through acts of worship and obedience to His Message. The opportunity to strive for that success is a true gift from God, a blessing to be experienced, and available to each and every person on earth. And the reward for that success is a promise, without fail, made by God. I ask Allah (SWT) to grant us true success as He granted to Moses, Jesus, and Muhammad (peace be upon them) and His righteous servants.

  • Ramadhan: Opportunity to Attain a Higher Spiritual Status

    Ramadhan: Opportunity to Attain a Higher Spiritual Status

    All praises are for Allah, The Almighty, and may His peace and blessing be upon His true servant and final Messenger Muhammad, on his Companions and his household. The month of Ramadhan always comes to us with lots of blessings and opportunities from Allah SWT. Ramadhan is a very special month. It is the month of the Quran, siyaam (fasting), and qiyaam (the voluntary night prayer). In this month there is a great night, the Night of Qadr, that is better than one thousand months. This blessed month is an annual retreat of the soul to attain a higher spiritual status and to deepen and improve the relationship with the Divine — Allah SWT, with the creation (particularly with the servants of Allah SWT), and with the self (an-nafs).

    The words ‘fasting is for Me’ (Allah SWT) are sufficient to indicate the superiority of fasting over all other acts of worship

    Each of these has rights over us and Ramadhan is the time when we reset and reprogram ourselves to rectify and enhance these relationships. We hope that after we finish our fasting, we get closer to good and discard anything that might have stifled those relationships over the past year. No wonder we learn that the Sahaabah (RA) used to look forward to the month of Ramadhan six months before its arrival, and when it was done, they would reflect for the next five months upon their efforts and experience during the just-completed Ramadhan. Each Ramadhan, they would maximize every moment to fulfill the above-stated goals.

    Relationship with Allah SWT

    Let us begin with our relationship with Allah SWT. One of the greatest benefits of fasting the month of Ramadhan is to purify our intention and increase our sincerity in our relationship with Him. We are not fasting except to please Allah SWT. This particular act of worship distinguishes itself from the other acts of worship or Ibaadaat. For this we read the hadith of Abu Huraira (RA) who reported Allah’s Messenger (pbuh) as saying: “Every deed of the son of Adam would be multiplied, a good deed receiving a tenfold to seven hundredfold reward. Allah, the Exalted and Majestic, has said, ‘With the exception of fasting, for it is done for Me and I will give a reward for it, for one abandons his passion and food for My sake. There are two occasions of joy for one who fasts — joy when he breaks it, and joy when he meets his Lord, and the breath [of the one who fasts] is sweeter to Allah than the fragrance of musk” (Sahih al-Bukhari and Muslim).

    We ought to refrain from backbiting, slander, lies, gossip, and any other word or deed that could harm another person

    Al-Haafiz ibn Hajar (RA) quoted several views from scholars who sought to explain the meaning of this hadith as to why fasting was singled out in this manner. Firstly, there is no showing off in fasting as may happen in other acts of worship. Imam Al-Qurtubi said: “Because showing off may enter into all good deeds, but no one can see when a person is fasting except Allah, so Allah connected it to Himself. Hence He said in the hadith ‘He gives up his desire for My sake.’” Ibn al-Jawzi further explained it in a similar way: “All acts of worship can be seen when done, and they may be contaminated with some element of showing off, unlike fasting where there is no action to be seen or heard.”

    Regarding what is meant by the words “I shall reward for it” is that only Allah SWT knows the extent of the reward and how much his good deeds (hasanaat) will be multiplied. Al-Qurtubi said: “What this means is that the amount of reward for good deeds may become known to people, and they will be rewarded between ten and seven hundredfold, and as much as Allah wants, except fasting, for Allah will reward it without measure.” This is supported by a report narrated by Muslim from Abu Hurairah (RA). The Messenger of Allah (pbuh) said: “Every deed of the son of Adam will be rewarded between ten and seven hundredfold. Allah said, ‘Except fasting, for it is for Me and I shall reward for it.’” Again, this means that He shall reward it greatly, without specifying how much.

    Regarding what is meant by “fasting is for Me” is that it is the dearest of acts of worship to Allah SWT. Ibn Abd al-Barr (RA) said: “The words ‘fasting is for Me’ are sufficient to indicate the superiority of fasting over all other acts of worship.” This is supported by a hadith narrated by Abu Umaamah (RA). The Messenger of Allah (pbuh) said: “You should fast, for there is nothing like it” (An-Nasaa’i). Yet another thought about the statement “fasting is for Me” is that fasting is mentioned in conjunction with Allah by way of honoring. This is similar to when one says Baitullah or “the House of Allah,” giving honor to the Kabah as opposed to the other houses or places of worship.

    There is no doubt that fasting done for Allah’s (SWT) sake cleanses one from shirk, doubts, showing-off, insincere intentions, arrogance, and all those negative qualities that cause a person to be distanced from Allah SWT. Another way of strengthening our relationship with Allah SWT is to humble ourselves in what Allah has commanded us to do so. Allah alone is the one who issues rulings, and His rulings are the most wise and perfect. Thus, the Believers hasten to obey the commands of Allah and His Messenger (pbuh). He SWT says in the Quran: “It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error” (Quran 33:36).

    These days too many people believe that they can pick and choose their acts of worship. A person may choose to give a thousand dollars in charity but not fast a single day. Or vice versa, or he may fast all month but not want to give anything from his wealth. So fasting the month of Ramadhan is done for His sake and has its immense rewards. But it also is meant to strengthen the relationship with Allah SWT so that one complies with His commands without hesitation, with devotion and sincerity.

    Relationship with Our Fellow Human Beings

    Next in line is the relationship that ought to be strengthened with our fellow human beings during the month of Ramadhan. We are given the glad tidings from Rasoolullah (pbuh) who said: “In Paradise there are rooms whose insides can be seen from the outside, and the outside can be seen from the inside. A Bedouin asked, ‘Who are they for, O Messenger of Allah?’ He said, ‘For those who speak kindly, feed the hungry, and stand in prayer at night whilst the people are sleeping.’” While this can be done throughout the year, during the month of Ramadhan it is easier to increase these good deeds. It is the best time to provide food to those who are poor and hungry.

    Fasting makes us feel compassion and empathy towards the poor, because when the fasting person tastes the pain of hunger for a while, he remembers those who are in this situation all the time, so he will hasten to do acts of kindness and show compassion towards them. So fasting is a means of feeling empathy with the poor and intensifying the urge to give. During Ramadhan, Rasoolullah (pbuh) exercised this quality of giving more than other times. In a hadith we learn that Rasoolullah “was the most generous of all the people and he used to become more generous in Ramadhan when Jibril met him. Jibril used to meet him every night during Ramadan to review the Quran with him. Allah’s Apostle then used to be more generous than the fast wind.” He even encourages us to offer a fasting person something with which to break his/her fast. He tells us: “Whoever gives food to a fasting person with which to break his fast will have a reward like his without detracting from the reward of the fasting person in the slightest” (At-Tirmidhi).

    Above all, Ramadhan teaches us to withhold our tongues and hands from harming others. This perhaps is the one of the most powerful ways of strengthening our relationship with our fellow human beings. He (pbuh) warns: “Whosoever does not leave bad words and bad actions, Allah does not care if he leaves his food and drink” (Al-Tirmidhi). Thus, we ought to refrain from backbiting, slander, lies, gossip, and any other word or deed that could harm another person. So if we fast right, we can discard hypocritical relationships with our fellow brothers and sisters, and instead develop a lasting bond of fellowship based on mutual caring, respect, and sincerity. If a person does that for a whole month sincerely, the rest of the year will go well. If on the other hand, we harm each other while fasting, then there is no difference between a day when we fast and a day when we do not. We may end up fasting year after year yet we are back to square one. Nothing has stayed with us and this is sad.

    Rasoolullah (pbuh) advises us that the month of Ramadhan is time to be sincere and make du’a for our brothers and sisters. In a hadith, Safwan narrates: “I visited Abu Darda’s house in Sham. I did not find him there but Umm Darda [was present at the house]. She said, ‘Do you intend to perform Hajj during this year?’ I said, ‘Yes.’ She said, ‘Do supplicate Allah for blessings upon us, for Allah’s Apostle [peace be upon him] used to say: The supplication of a Muslim for his brother in his absence is responded to so long as he makes a supplication for blessings for his brother and the commissioned Angel says: Ameen, and says, may it be for you too! I went to the market and met Abu Darda and he narrated the same from Allah’s Apostle [peace be upon him]” (Muslim).

    Relationship with Our Own Nafs (Self)

    The nafs is the seat of Shaitan within us and Allah SWT has given us this noble opportunity in the month of Ramadhan to conquer the Shaitan that resides within. Rasoolullah (pbuh) informs us: “When Ramadan comes, the gates of Paradise are opened, the gates of Hellfire are closed, and the devils are chained up. For this He SWT has chained the devils so that we can utilize his weakness to gain our strength.” While there are many interpretations for this hadith, it would appear that the Shaiateen are not able to tempt the Muslims as they are able to do to others because they are busy with the fast which controls their desires, and by reading the Quran and doing zhikr of Allah SWT.

    Another dimension to this is that fasting humiliates and weakens the Shaitan. It weakens the effects of his whispers (waswaas) on a person, and thus the person’s sins are reduced. That is because the Shaitan “flows through the son of Adam like blood” as the Prophet (pbuh) said, but fasting narrows the passages through which the Shaitan flows, so his influence grows less.

    The greatest inner quality that is developed deep within us during the month of Ramadhan is taqwa. In fact, it is the primary reason for fasting in the month of Ramadhan. Allah SWT says: “O you who believe! Observing the fast is prescribed for you as it was prescribed for those before you, that you may become al-muttaqoon [those who are pious, those with taqwa]” (Quran 2:183). The aim mentioned here is taqwa (God- consciousness, piety, and fear of God) and taqwa means giving up haraam things, and in general terms includes both doing what is commanded and abstaining from what is forbidden for Allah’s (SWT) pleasure. So if by fasting we can give up halaal things (temporarily) in order to please Allah and for fear of His painful torment, then we will be more likely to refrain from haraam things for the same purpose. Once again, if a person does that for a whole month, the rest of the year will go well in his or her efforts to achieve this inner deep God-consciousness.

    Finally, every heart desires something great. Each individual wants to achieve great things in life. Through fasting, we aim high, with the goal of attaining the forgiveness of our sins and reaching the special place in Jannah called ar-Rayyaan! Sahl ibn Sa’d reported that the Prophet said: “There is a gate to Paradise that is called ar-Rayyan. On the Day of Resurrection it will say, ‘Where are those who fasted?’ When the last [one] has passed through the gate, it will be locked” (Al Bukhari and Muslim).

    Concluding Thoughts

    Dear brothers and sisters, let us not allow the month of Ramadhan to come and go without achieving the greatness and grandeur it can bring us. I’ll remind myself and all of us of a hadith of Rasoolullah (pbuh): “The Messenger (pbuh) climbed the minbar and said, ‘Ameen, Ameen, Ameen!’ The Companions inquired concerning this, and he responded, ‘Verily Jibril approached me and said: Whomsoever reaches the month of Ramadhan but does not have his sins forgiven before his death, and due to this he enters the Hell-fire, may Allah distance this person. Jibril then ordered me to say Ameen, so I said Ameen.’” (Ibn Hiban)

    If we do not do good in this blessed month of Ramadhan, then when else? Qatadah (one of the early scholars) said, “It used to be said: Whoever does not have his sins forgiven in Ramadhan, he will not have his sins forgiven in other than Ramadhan.” May Allah (SWT) accept all of our Ibadaat, ameen.

  • Harmony through Allah’s Divine Guidance

    Harmony through Allah’s Divine Guidance

    All praises are for Allah, The Almighty, and may His peace and blessing be upon His true servant and final messenger, Muhammad, on his companions, and his household. Allah SWT says: “So direct your face toward the religion, inclining to truth, [according to] the natural disposition by which Allah has created people. No change should there be in the creation of Allah. That is the true faith, but most of the people do not know” (Quran 30:30).

    According to the Islamic prescription for a harmonious social life, there is to be no superiority on account of class, color, ancestry, or wealth.

    Allah SWT, the Creator of all that exists, has designed the universe and legislated laws that govern it so that all things function in a harmonious way. We, therefore, realize how the universe moves in perfect harmony by His laws, for if it did not then the entire universe would be in total chaos. There are billions of galaxies in the universe; and in our own Milky Way galaxy, it is estimated that there are 100 billion to ten trillion planets! Each one runs in its own orbit so they do not collide and bring about chaos and destruction; except on the Day of Judgment, then they will all collide. That brings the end of this life and ushers us into the Hereafter. So often Allah SWT, the Creator, draws our attention to the cohesiveness of the universe. In Surah Yaseen, Allah SWT mentions how the sun and the moon each “swim” in their own orbits. These two heavenly bodies, among trillions, are mentioned because we have knowledge about them and because the sun and moon have direct effect upon our lives here on earth.

    Allah SWT informs: “It is not permitted to the sun to catch up to the moon, nor can the night outstrip the day. All of them swim along in their orbits” (Quran 36:40). Allah SWT also tells us how the heavenly bodies move with His command: “Indeed, your Lord is Allah, Who created the heavens and the earth in six days, and then He rose over the Throne. He brings the night as a cover over the day, which is in haste to follow it, and He created the sun, the moon, the stars — subject to His Command. Surely, His is the creation and the command. Blessed be Allah, the Lord of the worlds!” (Quran 7:54). Thus, there is complete obedience to His commands, and when there is complete obedience, there is complete harmony. This is His Divine Wisdom, evident in the creation, and Allah SWT, the Creator, knows best His creation. He says: “Should He not know – He that created? And He is the One that understands the finest mysteries [of His Creation and] is well-acquainted [with them]” (67:14). With His Divine wisdom and knowledge, Allah SWT has created man to be part of this universe. Like the command He has given to the heavens, He has bequeathed to mankind laws and regulations to follow and obey in order to have peace and harmony. He has blessed human beings with the capacity to acquire knowledge, to think and ponder, and with an intellect to distinguish right from wrong. Humanity and jinn are two known creations of Allah SWT that have been given the freedom of will and action.

    Among the good qualities that we ought to inculcate in our lives and invite others to include humbleness, modesty, decency, truthfulness, honesty, politeness, tolerance, compassion, generosity, forgiveness, optimism, fairness, sincerity, self-restraint, etc.

    Unfortunately, with intellect and freedom of choice, many individuals have turned away from Divine Guidance. So many have chosen the evil way, forsaking a moral and upstanding life. Professor Andrew Delbanco, in his insightful book “The Death of Satan: How Americans Have Lost the Sense of Evil,” writes: “…more and more our society, our nation is turning their backs on God and good morals.” Lionel Tiger writes in “The Manufacture of Evil”: “Once upon a time, evil was personified. Evil was Mephistopheles or the Devil. Almost flavorful, altogether identifiable, a clarified being from another world…” And what has happened now? Evil has faded into a sea of moral ambiguity.

    The handiwork of Satan is manifest everywhere. He has his associates and agents among mankind who support the demise of morality and decency, affecting almost every aspect of human life. He incites them with confused and conflicting ideologies and notions of every sort, opening the door to criminal, depraved, and unjust behaviors. Voltaire once said: “Certainly anyone who has the power to make you believe absurdities has the power to make you commit injustices.” He goes on to say: “If you do not use the intelligence with which God endowed your mind to resist believing impossibilities, you will not be able to use the sense of injustice which God planted in your heart to resist a command to do evil.” Thus, Satan has sown the seeds of conflict throughout human affairs, and God’s laws have been violated, with nations at war with each other, corrupt government officials, families plagued by divorce and parent-child problems, high rates of murder and other crimes, gangs terrorizing communities, media promoting and sensationalizing violence, alarming rates of substance abuse, widespread lewdness and promiscuity, and never ending displays of ego gratification through celebrity worship and lust for power and wealth. And the list goes on…

    By and large we have allowed these things to happen. We have not joined together as we should have, to stop our society from losing its moral high ground. There is so much hatred, bigotry, and more recently, Islamophobia, that adds fuel to fire. But with all this burning hatred and intolerance, it is a unique opportunity for Muslims to call people back to the core values of morality and decency. Like the prophets throughout history, and particularly the five Messengers renowned for their strong will and determination – Prophet Nuh, Prophet Ibrahim, Prophet Musa, Prophet ‘Eesa, and Prophet Muhammad (peace and blessings of Allah be upon all of them). They have all gone through that inferno of hatred and intolerance from their own people. But they never gave up. In fact, they took every opportunity to bring about good in their respective societies. When the Quraish discouraged people from entering Islam, Rasoolullah (pbuh) would use the opportunity to explain to them the beliefs and principles of Islam and how it brings about human salvation. Allah SWT has indeed guided mankind in every aspect of life. By way of example let us examine a few.

    Spiritual Life

    Allah SWT has informed us of the true purpose of life. It is to be His true servant through worship and obedience to Him alone. The Quran says: “And I [Allah] created not the jinns and humans except that they should worship Me [alone]” (Quran 51:56). In order to genuinely worship God, one must have unshakable belief in His existence. Coupled with strong beliefs, acts of worship bring about decent moral behavior. Take prayer for example. If done with sincerity, it protects us from committing sins or engaging in wrongful deeds. ”…And perform the prayer. Verily, the prayer prevents immorality and wrongdoing…” (Quran 29:45). As to other aspects of worship, fasting helps a person develop self-restraint and the capacity to delay gratification; charity or zakaah inculcates the values of generosity and compassion and counters greed and miserliness; and the pilgrimage humbles us and helps us to enlarge our perspective and feel a solidarity with the vast human family, as we see the assembly of pilgrims coming from all over the world, each individual hoping for the mercy and forgiveness of Allah SWT.

    Intellectual Life

    The very first revelation given to Prophet Muhammad (pbuh) is a command to illuminate our minds with knowledge, for it is knowledge that dispels the darkness of ignorance and evil. Allah SWT commands, “Read! In the Name of your Lord Who has created — created man from a clinging substance. Read! And your Lord is the Most Generous, Who has taught by the pen, taught man that which he knew not” (Quran 96:1-5). Knowledge is the cure for ignorance. In fact, it is only through knowledge of the religion, true knowledge of Allah SWT, and knowledge of self that human beings can be saved from misery, in this life and in the Hereafter. We are told in the Quran, “Say: Are those who know equal to those who know not? It is only men of understanding who will take heed” (Quran 39:9).

    Personal Life

    Regarding our personal lives, Islam provides guidance as to cleanliness of the body, our clothes, our surroundings, and places of worship. Cleanliness, as Rasoolullah (pbuh) puts it, is half of faith. Islam also guides human beings as to what to consume, with most food available from earth’s bounty being permissible and good, and a few things being prohibited, such as pork. We are further prohibited from wasting food as that indicates ungratefulness for the sustenance provided by Allah SWT. The Quran says, “…do not squander senselessly. Verily, the squanderers are, indeed, of the ilk of the devils, as Satan is ever ungrateful to his Lord” (17:26-27). Sadly, surveys shows that every year, from the more than 350 billion pounds of edible food available for human consumption in the United States, nearly 100 billion pounds – including fresh vegetables, fruits, milk, and grain products – are thrown away by retailers, restaurants, and consumers. This waste alone adds up to $48 billion.

    Social and Political Life

    Allah’s prescription for a harmonious social life includes equality, justice, helping those in need, and each individual developing a benevolent character. Imam Al-Ghazaali named some of the qualities that the Prophet (pbuh) called for, such as doing good deeds; submitting to Allah’s will; bestowing favors on others; feeding the needy; extending greetings; visiting the sick; escorting the bier of a Muslim; protecting one’s neighbor whether Muslim or not; honoring the aged; making peace between people; and being easygoing.

    Further, according to the Islamic prescription for a harmonious social life, there is to be no superiority on account of class, color, ancestry, or wealth. One of the most shameful of social evils is the feeling of superiority over others. This was Iblees’s downfall when he told Allah SWT that he would not prostrate to Adam because Allah had created him from fire and Adam from clay, and in his thinking, this rendered him better than Adam. How many wars have been fought because one nation felt superior to another? Allah SWT informs us that our differences are only by His command and wisdom. It is for us to learn about one another, not to despise one another. He says, “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted” (Quran 49:13).

    We are reminded of the sermon Rasoolullah (pbuh) gave at the Farewell Pilgrimage in which he said: “All mankind is from Adam and Eve; an Arab has no superiority over a non-Arab nor a non-Arab any superiority over an Arab; also a white has no superiority over a black, nor a black any superiority over a white — except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim, which belongs to a fellow Muslim unless it was given freely and willingly. Do not therefore, do injustice to yourselves.” SubhanAllah! Compare that wisdom to our situation today! There is so much discrimination and discord based on race, ethnicity, family status, and wealth, even among the Muslim ummah. How do we expect success and harmony when we ignore Allah SWT’s Divine Command?

    On a global level, millions have perished in the two world wars, in Mao Tse Tung’s China, in Stalinist Russia, in the Vietnam War, as just a few examples. The carnage continues into this 21st century with regional wars, sectarian conflicts, murders, domestic violence and so on. Man has disregarded God’s laws and has ended up in never-ending conflict and destruction. Rasoolullah (pbuh) predicted that a time would come when there would be large scale killing.

    Moral Life

    Islam provides injunctions and principles, in a broad-based and precise way, for a harmonious life, built on a foundation of enjoining what is right and shunning and preventing what is evil. An individual’s moral development brings growing discernment as to what is right and what is wrong, and dedication to ethical and refined living. Regarding one of the main objects for which the Prophets and Messengers were sent, Prophet Muhammad has said: “I have been sent by God to teach moral virtues and to evolve them to highest perfection.” He also mentions: “On the Day of Recompense, nearest to me will be the one who displays in his daily life the best of manners.”

    Among the things we ought to reject are arrogance, vanity, immodesty, lewdness, lying, cheating, foul language, hatred, envy, backbiting, slandering, stinginess, vindictiveness, pessimism, unfairness, deceptiveness, self-indulgence, and impulsiveness.

    And among the good qualities that we ought to inculcate in our lives and invite others to include humbleness, modesty, decency, truthfulness, honesty, politeness, tolerance, compassion, generosity, forgiveness, optimism, fairness, sincerity, and self-restraint.

    Imam Ibn Al-Qayyim wrote in “Madarij Al-Salikeen”: “Religion is all moral character, and whoever bests you in moral character will best you in religion.” In conclusion, if human beings follow the laws of Allah they will succeed and have peace and harmony. But if they ignore God’s guidance they will face severe consequences. Not only will they spread misery in this world, but each one shall be brought before the Creator on the Day of Judgment to answer for his or her deeds. Islam changed the Arabian society from the depths of darkness to the most accomplished society mankind had ever witnessed. The Muslim ummah is meant to be an example for humanity. In this regard, Imaam Malik (RA) said: “The latter part of this ummah will not be rectified except by that which rectified its earlier part.”

  • Patience During the Times of Trials and Tribulations

    Patience During the Times of Trials and Tribulations

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    These days Muslims are being tested, from being mocked at to intrusions of surveillance, the threat of expulsion, and even vile remarks towards Allah SWT, The Creator and Sustainer of all that exists. In these tough times, it is faith in Allah SWT, sabr (patience and perseverance) and tawakkul (trust in and reliance on Him SWT) that bring about calmness amidst the chaos and turmoil, bestowing peace and tranquility to the hearts. Moreover, sabr provides illumination – light, guidance, and clarity – in moments of darkness, as Rasoolullah (peace be upon him) said, “… patience is illumination.”

    The example of a believer is that of a fresh tender plant; from whatever direction the wind comes, it bends it, but when the wind becomes quiet, it becomes straight again.

    Often sabr is translated as patience or withstanding with patience whatever difficulty has befallen a person. One may think that it is a passive state of accepting the tests and trials of this dunya, including those inflicting injustice or oppression. But another meaning of sabr is “tasabbur” or perseverance. This is the ability to continue on in spite of difficulties, with steadfastness and unwavering purpose. So sabr is not fatalistic resignation, a passive acquiescence to a situation or circumstances. Both aspects of sabr, patience and perseverance, are required when going through trials and tribulations. And let us be reminded that Allah SWT is with those who have sabr: “And be patient and persevering, for Allah is with those who patiently persevere” (Quran 8:46). For sure, Allah SWT tests the believers throughout their lives, from childhood to old age. Our status in this life can change instantly, from richness to poverty, ease to hardship, joy to sadness, health to sickness, security to fear – life has ups and downs and phases of good or ill fortune.

    He SWT tested each and every one of the Prophets and He likewise tests each one of us. He tests us as individuals, as families, as communities, and as nations. And certainly He SWT tests the Muslim ummah. As He SWT says in the Quran: “…Do people think that they will be left alone because they say, ‘We believe,’ and will not be tested.” More importantly, in each of these tests the believers are measured as to how truthful they are to their belief. Allah SWT says in the very next verse: “And We indeed tested those who were before them. And Allah will certainly make known those who are true, and will certainly make known those who are liars” (Quran 29:1-3).

    Rasoolullah (pbuh) endured all that persecution with sabr and tawakkul in Allah SWT, with grace, tolerance, forbearance, self-control, and absolute resolve. He never gave up.

    So these difficult times we are enduring are part of the test. Rather than shaving one’s beard or taking off the hijab, Muslims should feel honored to visibly represent Islam, a declaration that fear will not extinguish faith! When the genocide took place in Bosnia two decades ago, many Bosnians did not even know how to perform wudhu; but when they were threatened with oppression or even slaughter just because they had a Muslim name, they stood fortified in their faith, proud to be Muslim. Indeed, we must never think that anyone will enter Jannah without being tested. Allah SWT says: “Or do you think that you will enter Paradise without such [trials] as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, ‘When [will come] the Help of Allah?’ Yes! Certainly, the Help of Allah is near!” (Quran 2:214).

    Practicing Sabr – Three Requisite Ways

    In Islam, there are three requisite ways in which we must strive to practice sabr. Indeed, in our circumstances today, sabr becomes waajib or compulsory.

    First: Sabr in handling challenges and tests from Allah

    Allah gives the most striking examples of sabr in the lives of the Prophets, as they showed patience and perseverance in situations that tested the very mettle of their faith. A few examples are Prophet Yusuf (pbuh), as a child, being thrown into a well and abandoned by his own brothers; Prophet Yunus (pbuh) in the belly of a whale for three days; Prophet Ayoub (pbuh) tested with loss of health, wealth, and family. And of course all of the prophets were tested and demonstrated great sabr, but there are five who are referred to as “ulul azm,” those with exceptional azm, an unfaltering and unwavering resoluteness of belief and action. These five are Prophets Noah, Abraham, Moses, Jesus, and Muhammad, peace be upon all of them. They never deviated from their devotion to Allah, and remained resolute only for Allah SWT’s pleasure.

    In fact, Allah tests most those that He loves. Rasoolullah (pubh) said: “The Prophets, then the righteous, then those nearer to perfection – a man will be tested with regards to religion. Hence if he is firm in his religion his test will increase, and if he is weak in his religion it is lightened. And a servant will continue to have tests until he walks this earth without any sins.” Of course, both good and ill fortune can be a test. Yet we are assured that every test and trial brings good as long as we demonstrate gratitude in times of ease and sabr in times of hardship. Rasoolullah (pbuh) describes this: “Strange are the ways of a believer for there is good in every affair of his, and this is not the case with anyone else except in the case of a believer; for if he has an occasion to feel delight, he thanks [Allah SWT], thus there is a good for him in it; and if he experiences trouble and has sabr, there is a good for him in it.”

    Today, as we are bombarded with bigotry, rejection, hatred, and even physical abuse, we must not give up, but be steadfast and persevere. This is what causes our iman to increase in Allah SWT. We are reminded of what Prophet Musa (pbuh) said to the Bani Israil: “Moses said to his people, ‘Seek help in Allah and be patient. Indeed, the earth belongs to Allah. He causes to inherit it whom He wills of His servants. And the [best] outcome is for the righteous” (Quran 7:128).

    Second: Sabr in obeying Allah’s commands

    Throughout our daily lives, especially when performing our ibaadaat (acts of worship), we are taught to be patient and to be steadfast in obeying Allah’s orders. The obedience of a Muslim towards Allah SWT and his Messenger (pbuh) must be based on and backed by a strong character of sabr. This is because without patience and perseverance, it is hard for us to consistently perform all our religious obligations with complete sincerity and devotion. With regards to exercising patience, Allah SWT says, “And await in patience the command of your Lord; for verily you are in Our sight. And celebrate the praises of your Lord when you arise” (Quran 52:48).

    Indeed, patience and perseverance are required because our salaah, zakaah, and fasting, our zhikr of Allah SWT, or wearing the Muslim-identifying hijab or a beard, are not always easy and convenient. They require us to have sabr in fulfilling them. Sometimes they become a test for us, yet we have to try our best to fulfill them, for none but Allah SWT. Unfortunately there are those who reject Allah SWT spend their wealth to prevent those who believe from worshipping Allah SWT. But patience and perseverance is required to withstand such onslaughts. Allah SWT says, “Indeed, those who disbelieve spend their wealth to avert [people] from the way of Allah. So they will spend it; then it will be for them [a source of] regret; then they will be overcome. And those who have disbelieved – unto Hell they will be gathered” (Quran 8:36).

    Third: Sabr in refraining from Allah SWT’s prohibitions

    Sabr is required to hold oneself accountable for all actions, and that means, with regard to Allah SWT’s prohibitions, practicing restraint and holding back from all that is forbidden, disobedient, or harmful to one’s character or religious state and standing in the eyes of Allah. We practice patience in the face of annoyance or frustration so that we don’t engage in loss of temper or unfair criticism. When we experience sorrow or suffering or misfortune, we are patient, persevering with faith and guarding against bitter complaint or hopelessness. By practicing sabr in daily living, at times when things just don’t go right or as planned, we fortify our capacity to refrain from the haram, those things that are explicitly forbidden such as fornication and adultery, usury, using or consuming intoxicants, backbiting or suspicion, exploitation or fraud in business practices and dealings, and all other forbidden or unlawful things as specified by Allah SWT. We should remember that Allah is the All-Seeing and All-Knowing. We are also reminded of His promises of reward if we exercise sabr in refraining from His prohibitions.

    Benefits in Practicing Sabr

    1. Sabr results in Allah’s mercy and guidance. Allah Says in the Qur’an: “They are those on whom are the blessings from their Lord, and receive His Mercy; and it is they who are the guided ones” (Quran 2:157). Allah also says: “… those who have sabr and do right actions, for them is forgiveness and a great reward” (Quran 11:11).
    2. Sabr leads to intelligence in thought and action. One of the major factors preventing people from acting in reasonable, thorough, or prudent ways is their impulsive thinking and behavior. Sabr is the remedy for that since it is the willingness to take the appropriate or necessary time to think things through, to think before acting, to avoid being hasty or careless or reckless. With sabr, one is organized and methodical, not haphazard. One is conscious of cause and effect and considers consequences that follow one’s actions. Sudden intense emotion or desire, not countered by sabr, shuts down the mind and pushes people to act without thinking. For this reason, when he was asked for advice by one of his companions Rasoolullah (pbuh) replied, “Don’t get angry.” And the companion kept on asking for more advice, and each time Rasoolullah responded: “Don’t get angry.”
    3. Every single time we practice sabr when difficulty or hardship befalls us, Allah removes some of our sins. The Prophet (pbuh) said, “No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that.”
    4. Allah SWT grants true leadership to those with sabr. He SWT says, “And We made from among them leaders guiding by Our command, so long as they exercised sabr and were certain of Our signs” (Quran 32:24).
    5. Most importantly, the reward for demonstrating sabr in this life will be in the highest plains of Jannah. May Allah SWT make us amongst those who attain that great reward. He SWT tells us: “And those who have believed and done righteous deeds — We will surely assign to them of Paradise lofty dwellings beneath which rivers flow, wherein they abide eternally. Excellent is the reward of the [righteous] workers who persevere in patience and upon their Lord rely” (Quran 29:58-59).

    Some Methods for Acquiring Sabr

    In these troubling times, increasing our sabr is essential. Here are a few ways to do that:

    • Make zhikr of Allah SWT — These days we should be engaged in zhikr (remembrance) of Allah. Our morning and evening zhikr (al-ma’thuraat, prophetic supplications) should be recited for protection and for peace of mind. Allah the Almighty says in the Quran: “…Verily in the remembrance of Allah do hearts find rest!” (Quran 13:28). When we do our part to defend Islam, the Prophet (pbuh), and ourselves, we feel good about that. And when fair-minded non-Muslims defend our rights, we feel supported and reassured of goodness in humanity. It is, however, our remembrance of Allah, of His help, support, and the certainty of success that brings about the greatest joy. Allah SWT tells the believers: “Allah made it not but as a message of good news for you and as an assurance to your hearts. And there is no victory except from Allah, the All-Mighty, the All-Wise” (Quran 3:126).
    •  Keep in mind the qadr of Allah SWT — We must keep in mind that everything comes from Allah SWT. We must be firm in our belief and faith in qadr, divine destiny, that Allah SWT has planned the entire universe and the existence of all things with His perfect justice and wisdom, and that only He possesses profound and complete knowledge of the past, present, and future. With this foremost in our minds, we will be able to put our trust in Him, fully aware that He decrees things according to a wisdom far beyond our comprehension, and that Allah SWT is in control of everything. “Unquestionably, His is the creation and the command; blessed is Allah, Lord of the worlds” (Quran 7:54).
    •  Gain strength from the Sunnah of Rasoolullah (pbuh) — Whatever the adversity or heartache we experience, we must not give up. We gain strength from the life of Rasoolullah (pbuh). During the Makkan period, from the time Rasoolullah declared his prophethood until he was expelled, he suffered torments and persecution by the Quraysh, almost beyond human endurance:
    • mockery, threats, verbal abuse, accusations of being a sorcerer, poet, liar, or madman; clamorous noise made while the Quran was being recited
    • open hostility and campaigning against Rasoolullah by kin (Abu Jahl and Abu Lahab)
    • rejection by his own people and the result that he had no clan protection; devastating boycott of his entire tribe; expulsion
    • pressure on his close family members to force him to stop preaching; torture of some of his followers such as Bilaal (RA) and killing of some such as Sumayyah (RA) and her husband Yasir (RA); offering to Abu Talib to exchange Umaarah, the son of one of the Quraysh leaders, for Rasoolulah, in an effort to stop the Prophet’s mission
    • Quraysh instigating some among the People of The Book to confront Rasoolullah (pbuh) with hard questions about religious matters, hoping he would be unable to answer correctly or effectively
    • camel entrails being thrown on him; being pelted with stones and expelled from Taif; assassination attempt; confiscation of property; plotting by various tribes to eliminate the Muslims

    Rasoolullah (pbuh) endured all that persecution with sabr and tawakkul in Allah SWT, with grace, tolerance, forbearance, self-control, and absolute resolve. He never gave up. In fact, every time they endured persecutions, he and his companions became stronger. And many who engaged in harassing and oppressing the Muslims, themselves, in time, became upright Muslims, devoted to and defending Islam. One only need to look at the example of Abu Sufyan who was the leader of the disbelievers. In the end, he accepted Islam, and from his generation came the Umayyad Dynasty. And let us never lose sight of the fact that because of the patience and perseverance of Rasoolullah, the world today is filled with 1.8 billion Muslims, found in every nook and corner of the globe, just as Rasoolullah (pbuh) predicted: “This message will reach to wherever the night and day have reached. Allah shall not leave any home built by clay or stones or by animal skin [tent] except Allah will make this religion to enter it, to give honor to those who are honorable and to disgrace those who are disgraceful. Allah shall give honor to Islam, and Allah shall give dishonor to unbelief” (Musnad Ahmad).

    Let me end with an inspiring statement from Rasoolullah (pbuh): “The example of a believer is that of a fresh tender plant; from whatever direction the wind comes, it bends it, but when the wind becomes quiet, it becomes straight again. Similarly, a believer is afflicted with calamities. And an impious wicked person is like a pine tree which keeps hard and straight till Allah cuts it down when He wishes.” We can understand from this that the believer endures all difficulties with sabr until Allah provides relief. The believer can be blown about, shoved off-center, buckled, knotted up, or wrenched by the windy storms of ignorance – its hatred, bigotry, and hostility. But, as a believer, he or she again and again will straighten up, stand upright and tall in dignity, and be ready to move ahead with resolve and vigor.

    O Allah SWT! Guide our people to the Straight Path and protect us all! Those among us whose imaan is weak, let them be strengthened through these trials. Help us to remain truthful to our faith. Help us to speak truth. And guide the Muslim ummah to ever greater righteousness, integrity, and justness as we sustain ourselves and strengthen ourselves through sabr and tawakkul. Ameen.

  • The Value of Volunteerism in the Sight of Allah

    The Value of Volunteerism in the Sight of Allah

    Volunteerism is the willingness to spend one’s resources in the way of Allah SWT without looking for rewards from anyone except Allah SWT. This is part of our Deen, hence an act of worship (ibaadah) and we are highly encouraged to spend what Allah SWT has blessed us with for His sake. In fact, Islam was spread by volunteerism starting from the house of Abul Arqam ibn Abil Arqam to the migration to Al-Madinah, as well as in every confrontation with the Quraish.
    Such a noble concept is volunteerism that even those who do not believe in Divine guidance know just by their fitrah (human nature) that it is a great virtue. The world community honors many volunteers with the Nobel Peace Prize for their work in various causes for the betterment of humanity. These include the right of all children to education, working toward social justice worldwide, advocating for peace and reconciliation based on respect for the rights of indigenous people, and so much more. But nowhere can one find volunteerism being given so much importance as in Islam. Indeed, it does not only bring benefits and blessings in this world but also the true reward with Allah SWT in the Hereafter. Allah SWT says in Surat Ar-Rahman in verses 60-61: “Is the reward for good and excellence [anything] but good and excellence? So which of the favors of your Lord would you deny?”
    Doing Good for the Sake of Allah SWT
    Consider the intention of doing good in order to seek Allah’s countenance (wajhilaah) or approval. In the Quran, Allah SWT commends those who feed others voluntarily, even though they would wish to keep the food for themselves. He SWT says: “And they give food, in spite of their love for it, to the poor, the orphan, and the captive, [saying] ‘We feed you seeking Allah’s Countenance only. We wish for no reward, nor thanks from you’” (76: 8-9). Consider also, for example, the word “ithaar,” which means the preferring of others above oneself. Allah SWT says in 59:9: “And those who, before them, had homes [in Al-Madinah] and had adopted the Faith, love those who emigrated to them, and have no jealousy in their breasts for that which they have been given, and give them preference over themselves, even though they [themselves] were impoverished. And whoever is saved from his own covetousness, such are they who will be the successful.” This verse was revealed after an incident that took place in the time of the Prophet (pbuh).
    Abu Huraira narrated: “A man came to the Prophet as a guest. The Prophet sent a messenger to his wives [to bring something for that man to eat] but they said that they had nothing except water. Then Allah’s Apostle said, ‘Who will take this [person] or entertain him as a guest?’ An Ansar man said, ‘I (will).’ So he took him to his wife and said to her, ‘Entertain generously the guest of Allah’s Apostle.’ She said, ‘We have got nothing except the meals of my children.’ He said, ‘Prepare your meal, light your lamp, and let your children sleep if they ask for supper.’ So she prepared her meal, lighted her lamp, and made her children sleep, and then stood up pretending to mend her lamp, but she put it off. Then both of them pretended to be eating, but they really went to bed hungry. In the morning the Ansari went to Allah’s Apostle who said, ‘Tonight Allah laughed and marveled at your action.’ Then Allah revealed: ‘…And [they] give them [emigrants] preference over themselves even though they were needy. And whosoever is saved from the covetousness of their own souls, such are they who will be successful” (Bukhari). The verse referred to in the hadith is Surat al-Hashr, 59:9.
    The highest level of volunteerism, according to the concept of ithaar, is when one volunteers and sacrifices his life to save others. In the Battle of Yarmuk many of the Sahaabah (may Allah be pleased with them all) were wounded. Huzayfah al-Adawi narrated the following: “On the day of the battle of Yarmuk, I went out to find my uncle on the battlefield, and I had with me a container of water. I said to myself that if he had some life left in him, then I would quench his thirst with the water and wash the dirt from his face. Suddenly, I came across him, and he was going in and out of consciousness. I asked him, ‘Do you want me to give you some water?’ He nodded his head. Suddenly, he heard another wounded man in the distance calling out in pain. So my uncle motioned for me to go tend to him. I went to him and saw that he was Hisham, the brother of Amr bin al-‘As. I came to him and asked if he wanted me to give him some water, and suddenly, we heard the sound of another man calling out in the distance in pain. So he motioned for me to go tend to him. I came to him to find that he had already died. So I went back to tend to Hisham only to find that he had died as well. Then, I went back to tend to my uncle only to find that he, too, had died.”
    The ultimate goal of volunteerism is to gain the mercy and pleasure of Allah SWT. We don’t know which of our acts of volunteerism may cause us to enter Jannah by Allah’s mercy. But we are sure that whatever we do for the sake of Allah SWT, He will reward us for that bountifully. Allah says in The Quran: “Say: ‘Indeed, my Lord extends provision for whom He wills of His servants, and [also] restricts [it] for him. But whatever thing you spend [in His cause], He will compensate it; and He is the best of providers” (34:39). We must know that volunteerism has many different channels and opportunities. There are those who only can volunteer some time for Allah’s sake, some can volunteer by offering their skills or talents, others their knowledge, and some simply their energy and willingness to serve. But whatever one possesses, he should be happy to utilize it to serve the cause of Allah SWT and we must know that nothing is left unnoticed or unpaid by Him. He (SWT) says in the Quran: “And be patient; verily, Allah does not allow to be lost the reward of the good-doers” (11:115).
    Examples in the Stories of the Prophets
    In one of the many beautiful stories in the Quran about voluntary doing of good is the story of Prophet Musa (peace be upon him). Allah SWT gives much detail explaining an act of kindness done by one of the greatest human beings. After Musa (pbuh) struck a deadly blow to a Coptic in the process of helping an oppressed man from Bani Israel, he fled Egypt. He learnt that Pharaoh and his army wanted him and he knew the consequence would be severe. So he fled to Madyan (Northern Arabia). Allah SWT mentions in the Quran: “And when he directed himself toward Madyan, he said, ‘Perhaps my Lord will guide me to the sound way’” (28:22). It must have taken him several days or weeks of a grueling journey. So he finally arrived at Madyan tired and hungry, with nowhere to go. Then he saw the well of Madyan and tried to get closer to get some water. But he found something interesting: “And when he came to the well of Madyan, he found there a crowd of people watering [their flocks], and he found aside from them two women driving back [their flocks]…” (28:23).
    Musa (pbuh) felt that this could not be right, that these two women had to withdraw their flocks. He mustered some courage and asked them: “…‘What is your circumstance?’ They said, ‘We do not water until the shepherds dispatch [their flocks]; and our father is an old man’” (28:23). He immediately realized that these two women were forced by their life circumstances to bring their flocks to water and now they are being forced away from the watering place by the men. So right away he took action and watered their flocks, out of kindness and consideration, and afterward turned to Allah SWT for help. Allah SWT describes that moment: “So he watered [their flocks] for them; then he went back to the shade and said, ‘My Lord, indeed I am in need of whatever good You would send down to me’” (28:24).
    These are the stories that ought to motivate us to do what needs to be done in helping others, and helping our organizations and communities for the betterment of all. It should be something that comes from deep within us. It comes instantaneously. As part of our faith, we should always ask the question: What next needs to be done and how can I help. We know the very famous quote from John F. Kennedy: “My fellow Americans, ask not what your country can do for you; ask what you can do for your country.”
    The Blessings and Rewards of Volunteerism are Abundant
    It should not be that in order to jump to action we need a long lecture on how or why to become volunteers and what the virtues and rewards are. And, yet, the blessings are abundant. Rasoolullah (pbuh) said: “The dearest to Allah is the one who is most beneficial to people. The dearest deed to Allah is bringing happiness to a Muslim, or dispelling a grief from him, or settling his debt, or feeding him while he is hungry. It is dearer to me to support my Muslim brother to satisfy his need than to make one month itikaf (worship in spiritual retreat) in the masjid. Whoever controls his anger, Allah will cover his faults. And whoever goes out with a Muslim till fulfilling his necessity, Allah will make his feet stable on the Day when all feet shall slip.” He (pbuh) also said: “A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfills the needs of his brother, Allah will fulfill his needs; whoever brings his [Muslim] brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever shelters a Muslim, Allah will shelter him on the Day of Resurrection.”
    All Prophets whom Allah SWT sent as examples for mankind were volunteers and they emphatically stressed the need for volunteerism. They all came with the message to their people: “And I do not ask you for it any reward. My reward is only from the Lord of the worlds” (Quran, 26:109). Indeed, the volunteers who spend their resources for Allah’s sake will find their reward in the hereafter; they will also find the deepest satisfaction in this world, and in the eyes of Allah SWT they will be the dearest.

  • Formulating a Vision for American Muslims in light of the Seerah

    Formulating a Vision for American Muslims in light of the Seerah

    During the 23 years of prophethood, the Messenger of Allah, Muhammad (peace be upon him), passed through various stages of challenges until he returned to Allah SWT. Each of these stages shed light and provided guidance for humanity as a whole and, in particular, for the believers. Even though it spanned just a little over two decades, the seerah is vast and in this article only a few aspects will be addressed.

    His Message for All Times

    The Prophet (pbuh) was a sincere and contemplative man, in the habit of retreating to a nearby mountaintop to reflect, where on one occasion he got his first revelation. But by the time he performed the Hajj, the number of Muslims who joined him was well over 100,000. Fast forwarding to today, 1436 AH/2015 CE, Muslims are now 1.8 billion, or 25 percent, of the total world population. How did this come to pass? And how does Prophet Muhammad’s seerah shine the light of truth and wisdom right through until our current times?

    We read in the Quran, “[Allah sent] a Messenger [Muhammad], reciting to you the clear verses of Allah that He may bring those who believe and do righteous deeds out from darkness into the light. And whoever believes in Allah and does righteousness – He will admit him into gardens beneath which rivers flow to abide therein forever. Allah will have granted him a most excellent provision” (65:11). From this verse we can understand that this message was not meant for the Prophet’s time alone but for all times and all places, given the tenses used in the verses. Several forms of the present tense are used. In Arabic, the present tense has three forms or moods: indicative mood – yatlu, he recites; subjunctive mood or expectation and purpose — li yukhirja, that He may bring out; and jussive or conditional — yu’min, ya’mal, yudkhil, whoever believes and does good deeds, shall enter. All these moods of the present tense are used in this verse which indicates that it is a continuous process until the Day of Judgment. So since the Prophet (pbuh) is the last Messenger sent by Allah SWT, his seerah and example are applicable to all the believers throughout the ages.

    The Makkan Society and Hostility to Dawah

    We can draw many lessons from how the Prophet (pbuh), preached his message in a very hostile environment. The Makkan society was filled with the darkness of jahiliyyah (ignorance), resulting in so many religious, social, economic, and political injustices. Bloody battles between tribes lasted for years and animosity was passed on from one generation to another. Female infants were often buried alive, alcoholism was rampant, and in the absence of a central authority the only power was “might makes right.” These societal maladies used to anguish the Prophet (pbuh) and he would withdraw himself to the Cave of Heraa and reflect about how to change the immoral and unjust conditions that prevailed. Little did he realize that he would be the one chosen to change not only the Makkan society but the entire world till the end of time.

    During one of these occasions of contemplation, Angel Gabriel came to the Prophet in the cave of Heraa and said to him, “Read in the name of your Lord who created, created man from a clinging substance.” If we look a little deeper beyond the usual story-telling of the first revelation, we can understand something remarkable: When we think we cannot do something because of our inability, in fact, it can be done by the power of Allah SWT who created everything. It is He SWT who created us from a powerless clinging substance and it is by His power that things we may think cannot be done, can be done.

    When Prophet Moses (pbuh) was commissioned by Allah SWT to go to Pharaoh and deliver the message for him to cease committing injustices and worship the One God, he became afraid. The Quran tells us, “He [Moses] said, ‘My Lord, indeed I fear that they will deny me, and that my breast will tighten and my tongue will not be fluent, so send for Aaron [to help me]. And they keep a grave charge against me [the murder of an Egyptian], so I fear that they will kill me” (Quran 26:12-13). He wanted his brother Aaron to go with him, and in 20:45 we are told that both prophets, Moses and Aaron, said, “Our Lord, indeed we are afraid that he [Pharaoh] will hasten [punishment] against us or that he will transgress.” But Allah SWT assures them that Pharaoh’s power is nothing in the sight of Allah SWT and He says to them, “Fear not. Indeed, I am with you both; I hear and I see [all]” (Quran 20:46). Very often it is our fear that prevents us from identifying ourselves as Muslims and inviting others to the way of Allah SWT. Our fears have become our greatest impediment in spreading the message of Islam. We are afraid that the people may say negative things about us. We are afraid that we may lose our jobs. We are simply afraid.

    Going back to the seerah of the Prophet (pbuh), we learn that each time Angel Gabriel said to the Prophet (pbuh), “Read!” His reply was, “I cannot read.” Then he recited the first five verses of revelation, “Read in the name of your Lord who created, created man from a clinging substance. Read, and your Lord is the most Generous, Who taught by the pen, taught man that which he knew not” (Quran 96:1-5). The Prophet went home feeling trepidation about what had taken place in the cave of Heraa, but Khadija, his beloved wife, may Allah be pleased with her, assured him that he must indeed be the one chosen to be God’s Messenger. She alleviated his fears and reminded him of his noblest qualities, saying, “Nay! But receive the good tidings! By Allah, Allah will never disgrace you, for by Allah, you keep good relations with your kith and kin, speak the truth, help the poor and the destitute, entertain your guests generously, and assist those who are stricken with calamities.” These comforting words ushered Muhammad into prophethood.

    The Resistance to Truth

    With the first revelation from Allah SWT, Muhammad (pbuh) began his call to Islam, and one by one people joined the movement. In the beginning there was resistance by many, as the Quraish did not want to give up the status-quo and the power they wielded over the people. The power that the Prophet was striving to establish, on the other hand, was not a power to rule over others and oppress them. The mission had no design to invade and conquer other peoples. His intent was to free men so that they can truly worship their Lord. As Rabea bin Amir said to Rustum, “Allah Almighty has sent us to bring anyone who wishes, from servitude to men into the servitude of the Lord of men, from the narrowness of this world into the vastness of this world and the Hereafter, and from the tyranny of false beliefs into the justice of Islam.” Allah raised a Messenger for this purpose, to teach humanity the way to genuine freedom.

    The first thirteen years of the Prophet’s mission faced every sort of obstruction and hostility from the Quraish elites, and after his migration to Madinah, the hostility enlarged and intensified. In the beginning of his mission, he began his dawah with those in his own home, and then moved to those beyond who were closest to him. Khadijah, the Mother of Believers, was the first to enter the fold of Islam, followed by the Prophet’s freed slave, Zaid bin Harithah. Then came his cousin, Ali bin Abi Talib, and then his closest friend, Abu Bakr. Dear brothers and sisters, this is a lesson we tend to forget. Very often we want to change the world but our inner selves are neglected and our homes are neglected. How about our friends? Can we truly say that we have impacted the lives of our closest friends, helping to bring greater light of Allah’s grace and mercy to their souls?

    Through the efforts of the Prophet’s dear friend, Abu Bakr, a number of people from various tribes of the Quraish accepted the call. These were known as the early converts such as Uthman bin Affan Al-Umawi, Az-Zubair bin Awwam Al-Asadi, Abdur Rahman bin Awf, Sad bin Abi Waqqas, and others. Later on these early converts became the giants of Islam and many of them were known as the “Al-Asharah Al-Mubasharah,” the ten who are granted Paradise. During this phase, the Muslims were busy learning their new faith and trying to practice the tenets taught to them. They were mainly strengthening their inner selves spiritually so that they could face any challenges they might encounter. They were able by Allah’s grace to overcome their egos and not be driven by the lower self. Today, unfortunately, it is the opposite, with far too many indulging their base impulses and neglecting the commands of Allah SWT.

    After this first group of converts, who were fairly well-to-do Makkans, came another group of converts from the lowest socio-economic class in Makkan society. They were mainly slaves and those who had no relatives or tribes that would protect them. The head amongst this group was Bilal bin Rabah (the Abyssinian), then Khabbab bin Al-Aratt, Abdullah bin Masud Al-Hudhali, and Yasir and his wife Sumayyah, both of whom were soon martyred. Sumayyah (may Allah be pleased with her), the first person to be martyred, along with Khadijah, the wife of the Prophet (may Allah be pleased with her as well) who was the first to accept the message, symbolize the dedication and sacrifice of our sisters in the beginning of Islam. May Allah SWT grant them Jannatul Firdous, the highest Paradise.

    Resistance Can Come from One’s Relatives

    For three years the Prophet’s mission kept a low profile but the Quraish knew something new was in the making. But because it did not challenge their tyrannical rule and unjust practices, the Quraish did not seem to bother too much. Then Allah SWT revealed to the Prophet (pbuh): “And warn, [O Muhammad], your closest kindred” (Quran 26:214). The Prophet gathered all his relatives at Mount Safa and invited them to Islam. He called out, “O Bani Fihr! O Bani Adi. You see, if I were to tell you that there were some army in the valley planning to raid you, will you believe me?” They said, “Yes, we have never experienced any lie from you.” He said, “I am a warner to you before a severe torment.” At this, Abu Lahab promptly replied, “Perish you all the day! Have you summoned us for such a thing?” The following verses were then immediately revealed on that occasion: “Perish the two hands of Abi Lahab…” (Quran 111:1).

    How many countless individuals, from the time of the Prophet until today, were quick to dismiss or mock the man, Muhammad, until they got to know about him and his mission? Then they found themselves overjoyed to pronounce their testimony of faith.

    In another narration, Abu Hurairah (may Allah be pleased with him) said, “When the following verses were revealed, ‘And warn [O Muhammad] your closest kindred,’ The Messenger of Allah called all the people of Quraish; so they gathered and he gave them a general warning. Then he made a particular reference to certain tribes, and said: ‘O people of the Quraish! Save yourselves from the Fire! I have no power to prevent harm or bring benefit to you before Allah! O people of Banu Abd Manaf! Save yourselves from the Fire! I have no power to prevent harm or bring benefit to you before Allah! O people of Banu Qusayy! Save yourselves from the Fire! I have no power to prevent harm or bring benefit to you! O people of Banu Abdul-Muttalib! Save yourselves from the Fire! I have no power to prevent harm or bring benefit to you! O Fatimah bint Muhammad! Save yourself from the Fire! I have no power to prevent harm or bring benefit to you before Allah! All you have is the kind relations that shall come of it.’” The guidance and benefit we gain from this aspect of the seerah is the responsibility we have with our own immediate relatives before going to others. There is much psychological, social, and moral benefit in that. When members of our families are involved in Islamic work, by the light of Islam the attitudes, actions, discussions, and resources are channeled in a discerning and virtuous way. And there is a mutual motivating and support among family members in their efforts to practice and spread the deen.

    The message of Islam then reached every home in Makkah and with that, hostility grew. But despite the persecution, the Muslims stood firm in their faith. The Prophet (pbuh) then commenced discrediting the superstitious practices of idolatry. He pointed out the utter powerlessness of the idols and gave proofs, one after another, that the idolatrous beliefs of the Quraish were manifestly false. The Makkans, in response, were outraged and began mocking the Prophet at every possible opportunity. They physically harassed him such as the time Uqbah bin Al-Mueet dumped camel intestines on him while he was praying at the Kaabah. The Muslims who were slaves were tortured, some were killed, and others were too afraid to let their masters know that they had become Muslims. Their sacrifices inspire us.

    The Story of Bilal

    One of those who was tortured and remained firm in his faith was Bilal, an Abyssinian slave (may Allah be pleased with him). After his master, Umayyah bin Al- Khalaf, learned that Bilal had accepted Islam, he would take him out in the heat of the fiery desert and strip his shirt off and place a heavy stone on his chest, and say to him, “Now give up this Islam and worship this idol.” Bilal could hardly breathe due to the heavy stone on his stomach, and would faintly say, “Ahad! Ahad!” (One God). Sometimes a rope was put around his neck and street boys were made to drag him through the streets of Makkah. At times he was subjected to prolonged deprivation of food and drink. All this proved in vain. He persisted in his belief in the Oneness of Allah. On one occasion, Abu Bakr was passing by and moved by pity, he purchased and freed Bilal from slavery. This same helpless Bilal, within a decade, would stand on top of the Kaabah proclaiming the adhan (call to prayer) with his beautiful voice, as he was chosen by the Prophet (pbuh) to be the muezzin. What an honor!

    Resources and Dawah

    Another aspect of the seerah that we can use to formulate a vision for us here in the U.S. is the issue of resources. Often we mistakenly think that we must have a lot of resources, and particularly financial resources, in order to do dawah work. But when we look at the seerah, we find that most of the time the Prophet and the sahaabah (companions) barely had enough to eat. Some of the sahaabah (RA) could only afford to donate one handful of dates to help the Islamic cause. Sometimes the munafiqoon (hypocrites) used to mock them for donating so little, but Allah SWT responded, “Those who slander such of the believers as give to charity freely — as well as those who can find nothing to give except the fruits of their labor — and throw ridicule on them, Allah will throw back their ridicule on them: and they shall have a grievous penalty” (Quran 9:79).

    Even in the last moments of his life, after having triumphed over those who opposed and fought him, the Prophet (pbuh) had scant material possessions. The last morning prior to his departure from this world, he asked Aisha (RA) how much money he had and she said seven silver coins. He then told her to distribute it to the poor and needy. But seeing his state of illness, going in and out of consciousness, she did not immediately distribute the seven dirhams. When he regained consciousness, the first thing he asked her was whether she had distributed the money to the poor. So at that point she did and he died without leaving a penny. In fact, richness is not how much we leave to our heirs; richness is what we leave of our good deeds that live on long after we depart this world. As Imam Shafee said, “Some people have died but their generosity lives on. And some people, even though alive, are considered dead” (because of their lack of generosity and good deeds).

    Character of the Prophet (pbuh) and Dawah

    One of the greatest lessons from the seerah for our times is the character of the Prophet (pbuh). Even before his prophethood, he was known as as-sadiq al-ameen (the truthful, the trust-worthy). If only Muslims in America were to exemplify the character of the Prophet, it would be sufficient for conveying the message of Islam. So lofty were his manners that Allah SWT described him in the following ways:
    Regarding the truthfulness of his tongue: “He does not speak from [his own] inclination. It is no less than inspiration sent down to him” (Quran 53:3-4);
    Regarding the truthfulness of his eyes: “The sight [of the Prophet] did not swerve, nor did it transgress [its limit]” (Quran 53:17);
    Regarding the truthfulness of his heart: “The [Prophet’s] heart did not lie [about] what it saw” (Quran 53:11);
    Regarding his noble character: “And indeed, you [Muhammad] are of a great moral character (Quran 68:4).
    Regarding his mercy in dawah: “And We have not sent you, [O Muhammad], except as a mercy to the worlds” (Quran 21:107);
    Regarding his concern for human
    beings: “There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned about you, and to the believers is kind and merciful” (Quran 9:128);
    Regarding the nobleness of the Prophet’s life, as shown by Allah SWT taking an oath by it: “By your life, [O Muhammad], indeed they were, in their intoxication, wandering blindly” (Quran 15:72).

    When Individuals Defame the Prophet: Opportunity for Dawah

    Today there are many who try to defame the Prophet (pbuh), mocking and falsely accusing him. In the Prophet’s time, the disbelievers did the same, but little did they realize that their negative propaganda actually helped the Prophet to spread the message of Islam. In the beginning of his mission, the Prophet (pbuh) was without his society’s support and his followers were not more than fifteen. In fact, not more than 115 people accepted Islam in the first thirteen years of the Prophet’s mission. At that time there was no Hassan bin Thabit, the great Muslim poet, who could have used his poetry to call to Islam. Bilal, as we already mentioned, was bound and beaten repeatedly. Khabbab was tortured. Sumayyah and her husband Yasir were brutally martyred. The few prominent Muslims such as Abu Bakr and Uthman were ostracized by the society. In addition, anyone who came to Makkah was stopped at the main entryway to the city and asked why they were coming to Makkah. Then they were warned about a man named Muhammad, told that he was dangerous and that they should not listen to him. One such person visiting Makkah was Tufail bin Amr Ad Dawsi, the chief of the Daws tribe from Yemen. He had come to the city to take care of some business and he had no intention of taking the time to meet or listen to what this man, Muhammad, had to say. The Quraish told him that Muhammad was a fortune-teller, a magician, and could easily confuse or mesmerize those who listened to him. So he stuffed cotton in his ears and as he approached the Kaabah he saw the Prophet (pbuh) praying. He took note of his bodily movements during the prayer, and the humbleness, simplicity, and tranquility that seemed to surround him. Tufail could not reconcile what he observed with the characterization of the man as someone delusional or possessed. So he went to the Prophet and asked him if he were a madman. The Prophet (pbuh) did not react in a defensive way, did not try to salvage his reputation by saying he was from a noble tribe, and he did not try to persuade Tufail that he was sane and that his detractors were just trying to defame him.

    Instead, he recited portions of The Quran, allowing the powerful words of Allah SWT say it all. And then Tufail, on the spot, embraced Islam. He went back and the tribe of Daws became Muslim. This illustrates that those who try to defame the Prophet (pbuh) might find their propaganda backfiring on them. They plot but Allah SWT is the best plotter. So even though we feel upset and hurt when we hear people mocking and making false accusations against the Prophet, we ought to realize that this brings the hearts of Muslims closer to the Prophet; and many individuals, like Tufail, who never heard of the Prophet, are curious and begin to explore Islam and find out that Muhammad (pbuh) is the final Messenger sent by Allah SWT for humanity. How many countless individuals, from the time of the Prophet until today, were quick to dismiss or mock the man, Muhammad, until they got to know about him and his mission? Then they found themselves overjoyed to pronounce their testimony of faith: “I bear witness that there is no god worthy of worship except Allah; and I bear witness that Muhammad is His servant and messenger.”

  • #AllLivesMatter #ChapelHillShooting

    #AllLivesMatter #ChapelHillShooting

    Justice is one of the most important values of Islam. In fact, it can be said that beyond instructing humanity about the oneness of Allah, establishing justice is the main purpose of revelation and the mission of Prophets (peace be upon them all). Allah SWT mentions in Surah Al-Hadeed: “Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance [wherewith to weigh right and wrong] that mankind may stand forth in justice…” (57:25).
    Justice must be rendered even if it is against your enemies, as Allah SWT commands: “O you who believe, stand firmly for Allah, as witnesses to justice, and do not let the hatred of a people prevent you from being just. Be just, that is nearer to righteousness. And fear Allah; indeed, Allah is Acquainted with what you do” (Quran 5:8). Islam enjoins justice and anything that violates justice is not, and cannot, be part of the Islamic way of life. Ibn al-Qayyim said, “Every matter that leaves justice for injustice, mercy for its opposite (harshness), benefit for harm, wisdom for foolishness, is not from the Shariah. For indeed, the Shariah is the justice of Allah amongst His servants. It is His Mercy amongst His creation, His protection over His earth, and His Wisdom, which is an indication of Him and of the truth of the Messenger, peace be upon him, […] It is a protection for mankind and the peoples of the world, the pivot of righteousness and happiness in this life and the next.”
    Despite this, we see the scarcity of justice in our world and too often the oppressor is made to appear innocent and the oppressed made to look like perpetrators of wrongdoing. Government and media could make Pharaoh look like a man of God and Moses (pbuh) as the tyrant. May Allah SWT protect us all! The foremost of the injustices is to deny the oneness of Allah SWT, the Creator and Master of all that exists. Allah Almighty says in the Quran, “And, lo, Luqman said to his son when advising him: ‘O my son! Join not in worship others with Allah. Verily! Joining others in worship with Allah is a great injustice indeed” (Quran 31:13). So justice must be done with regard to the Creator, to fellow human beings, and even to one’s own self.
    We read in the stories of the Companions that the Prophet (pbuh) made a bond of brotherhood between Salman Al-Farisi and Abu Ad-Darda, may Allah be pleased with them both (RA). Salman paid a visit to Abu Ad-Darda and found Um Ad-Darda, his wife, dressed in shabby clothes and asked her why she was in that state. She replied, “Your brother Abu Ad-Darda is not interested in [the luxuries of] this world.” In the meantime Abu Ad-Darda came and prepared a meal for Salman. Salman requested Abu Ad-Darda to eat [with him], but Abu Ad-Darda said, “I am fasting.” Salman said, “I am not going to eat unless you eat; then till you break your fast.” So Abu Ad-Darda ate with Salman. When it was night and (a part of the night passed), Abu Ad-Darda got up (to offer the night prayer), but Salman told him to sleep and Abu Ad-Darda slept. After sometime Abu Ad-Darda again got up but Salman told him to sleep. When it was the last hours of the night, Salman told him to get up then, and both of them offered the prayer. Salman told Abu Ad-Darda “Your Lord has a right on you, your body has a right on you, and your family has a right on you; so you should give the rights of all those who have a right on you.” Abu Ad-Darda (RA) went complaining to the Prophet (pbuh) and narrated the whole story. The Prophet (pbuh) said, “Salman has spoken the truth.”

    The call to that justice today, as it was during the lifetime of the Prophet (pbuh), is a cardinal principle of Islam

    Benefits of Justice

    First, the one who is just will be on the right side of Allah SWT on Day of Judgment as we are told in the following hadith: “Verily, the just will be with Allah on podiums of light, to the right of Ar-Rahman, and both of His Hands are right. They are those who are just and fair in their judgment and with their families and those for whom they are responsible” (Muslim and An-Nasai). Second, one who practices justice will be among the residents of Paradise as narrated by the Prophet (pbuh) who said: “The residents of Paradise are of three types [when they lived in the world] – one who wields authority and is just and fair; one who is truthful and has been endowed with power to do good deeds; and the person who is merciful and kind-hearted towards his relatives and to every pious Muslim, and who does not stretch out his hand in spite of having a large family to support” (Muslim).
    Finally, one who establishes justice will be among those who will be shaded on The Day of Judgment. In a hadith Abu Huraira reported that the Prophet, peace and blessings be upon him, said, “There are seven persons whom Allah will shade on a Day when there is no shade but His. They are a just ruler, a young person who grew up in the worship of Allah, a person whose heart is attached to the mosques, two persons who love each other, who meet and depart from each other for the sake of Allah, a man whom a beautiful woman of high status seduces but he rejects her by saying ‘I fear Allah’, a person who spends in charity and conceals it such that his right hand does not know what his left hand has given, and a person who remembered Allah in private and he wept.”

    Impartiality in Justice

    Once a woman from the noble tribe of the Bani Maghzoom stole something and the people discussed who could talk to the Prophet (pbuh) to see if they could get her punishment averted. They knew that Usaama bin Zaid (RA) was among the most beloved to him so they asked him to intercede on the woman’s behalf. When he did, the Prophet (pbuh) replied angrily, “Do you try to intercede for somebody in a case connected with Allah’s prescribed punishments?” Then he got up and delivered a sermon saying, “What destroyed the nations preceding you, was that if a noble amongst them stole, they would forgive him, and if a poor person amongst them stole, they would inflict Allah’s legal punishment on him. By Allah, if Fatima, the daughter of Muhammad stole, I would cut off her hand.”
    So wealth or poverty, friend or foe, relative or stranger – according to Islam, it makes no difference when we establish and mete out justice. Allah SWT warns: “O you who believe! Stand out firmly for justice, as witnesses to Allah, even though it be against yourselves, or your parents or your kin, be he rich or poor, Allah is a better protector to both. So follow not the desires lest you swerve from justice; and if you distort or decline to do justice, verily, Allah is well-acquainted with what you do” (Quran 4:135). A wonderful example that illustrates the Islamic dedication to justice and impartiality that must abide, as described in the above verse, is an incident from the time when Ali (RAA) was khalif. Ali ibn Abi Talib, the fourth khalif, lost his coat of armor. One day he saw a Christian man of Kufa selling the same coat of armor. The case was brought before the judge, Shurayh bin al Alharith. Ali was asked by the judge to produce two witnesses. Ali then brought forward his son Hasan and his slave Qambar. The judge rejected the evidence of his son on the grounds that the evidence of a son in support of his father is not acceptable. Thus Ali, the reigning khalif, lost his case. The Christian man was so greatly impressed at the display of justice and equality by the Muslim judge who did not favor the ruler over the ordinary citizen, that he admitted that Ali was telling the truth – that the coat of armor did belong to him.
    Between the wealthy and the dispossessed, the powerful and the weak, the developed industrial nations and those that are technologically less advanced – there must be a universal and impartial standard of justice. The call to that justice today, as it was during the lifetime of the Prophet (pbuh), is a cardinal principle of Islam, as there have always been and will continue to be those individuals and those nations which take their own rights – and more – and then unconscionably deny the most basic rights to others. Men, women, and children all over the world are suffering from so much injustice. As a prerequisite to peace, establishing justice is indispensable to harmonious relations on the individual, family, community, and national levels. But it must be justice for all. For that we must give our full support, unrelenting in our dedication to the universal justice that Islam calls to.

  • The Quranic Model: A Harmony of Faith and Reason

    The Quranic Model: A Harmony of Faith and Reason

    John Locke, in his book “An Essay Concerning Human Understanding,” suggests: “For till it be resolved how far we are to be guided by reason, and how far by faith, we shall in vain dispute, and endeavor to convince one another in matters of religion.” But there are more fundamental questions: Do faith and reason have to always be in conflict? Can God’s existence and attributes be established by reason alone or faith alone? Why is it that the exponents of reason complain of restraint by exponents of faith? And why do exponents of faith complain of being dismissed or marginalized by the exponents of reason? Is there a boundary for each, and under what circumstances can they combine and interact?

    The Qur’an, from its very inception, guides our thoughts towards the unseen, and at the same time it engages us in things that are physical and that appeal to reason

    Since early times until now great philosophers, thinkers, and religious scholars have tried their best to tackle these questions. Many theories and concepts have been posited but ultimately there still appears to be a conflict between faith and reason. Some conclude that if you believe and have faith, you need not look for any intellectual conviction regarding your belief. While others say that all evidence for what is reality must be rational and can only be explained by using logical argument and what is observable to the senses. But a good argument can be made that the question of faith versus reason goes back to some larger issues in metaphysics such as belief in the unseen. Is there something beyond the physical world that humans must accept as real even though they cannot see or measure it? If so, what is it? Those who believe in an unseen realm find in faith their primary source for understanding reality. On the other hand, those who disbelieve in divine and transcendental realities will surely deny faith and reject revelation and, thus, rely on reason as the only means to determine reality.
    As Muslims we believe that beyond this physical world and the physical things we see around us is a world of the unseen, or ghaib. In fact, The Qur’an, from its very inception, guides our thoughts towards the unseen, and at the same time it engages us in things that are physical and that appeal to reason. Allah SWT says, “Alif, Lam, Meem. This is the Book about which there is no doubt, a guidance for those conscious of Allah, who believe in the unseen, establish prayer, and spend out of what We have provided for them” (Qur’an 2:1-3). In these verses Allah SWT combines faith and belief in the unseen as first and foremost elements of guidance. Then come the practical attributes of that faith and belief such as performing prayers and helping others who are in need.
    In fact, praying to the Lord and giving charity to the needy can be reasoned out once a person has attained to faith. Nothing combines faith and reason more than the acts of worship. One who prays goes through physical motions that make sense from a spiritual point of view, from standing in qiyaam to bowing in ruku to prostrating in sujood. But while these physical movements and positions metaphorically direct the mind and heart beyond this world to a higher realm, toward sincere surrender to Allah SWT, they are firmly grounded in a here-and-now sense experience. And beyond that, the prayer is structured, deliberate, and systematic in motivating a person to think and reflect. Similarly, a person who helps someone in need does so both at a physical level as well as within a spiritual context.

    The human being is equipped to observe, contemplate, understand, and draw conclusions. Thus, the Qur’an challenges man to use his faculty of reasoning to recognize and worship the One and Only God – Allah SWT

    It should be mentioned here that out of the six pillars of Imaan only two have a physical correlative, while the rest are based solely on faith in the unseen. Belief in Allah SWT, the Angels, the Last Day, and Qadr are all metaphysical in nature. The Prophets were physical beings during their lifetimes, but for us today, only belief in the Books, and for us specifically the Qur’an, has a physical counterpart that we can touch, see, and investigate firsthand. In fact, the Qur’an is a book that challenges us to read, to study, to contemplate, and to use our reason, all leading us to faith in the unseen.
    The Qur’an teaches that Allah SWT, the Creator of everything, has created the means, and He is Lord and Controller of the means, or what is known as the Rabbul-Asbaab. This is what makes the Qur’an so powerful in its argument that both faith and reason are necessary and work in harmony. In Islam, reason is not a separate entity void of any connection to faith. Rather faith and reason work together and complement each other (though faith is higher grade than reason in the ultimate schema) and brings about balance and harmony at the individual level, the societal level, and the global level.
    The human being is equipped to observe, contemplate, understand, and draw conclusions. Thus, the Qur’an challenges man to use his faculty of reasoning to recognize and worship the One and Only God – Allah SWT. The Qur’an itself is a unique merging of faith and reason, of religion and philosophy, and there is no contradiction therein. No doubt, reason plays an important role in the quest for truth. Thus, faith and reason in Islam must be, and are, complementary. In fact, the Qur’an repeatedly enjoins human beings to observe the natural world as a way to realize that there must be a Creator: “Have they not looked at the sky above them – how We structured it and adorned it and it has no rifts? And the earth – We spread it out and cast therein firmly-set mountains and and produced therein every kind of beautiful growth, giving insight and a reminder for every servant who turns [to Allah]” (Qur’an 50:6-8). There are so many verses in The Qur’an that challenge man to use his senses and his intellectual faculties to rationally conclude that there is a Creator and, again, through reason, that there is only One God. So we look at creation around us, not in an unthinking way, but by reflection and reason, and recognize the power, the omniscience, the greatness of the Creator.
    Indeed, because Allah SWT is All-Knowing, there is a perfect harmony in the universe, and through the use of reason and observation, one’s faith in the divine is fortified and increased. How beautiful is the divine order in Allah’s creation! He SWT says: “And a Sign for them is the night – We withdraw therefrom the day, and behold, they are in darkness. And the sun runs on its fixed course for a term [appointed]. That is the Decree of the All-Mighty, the All-Knowing. And the moon, We have measured for it mansions [to traverse] till it returns like the old dried curved date stalk. It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit” (Qur’an 36:37-40). The Qur’an then challenges man to examine the verses of the Qur’an and see if he can find any contradiction therein: “Then do they not reflect upon the Qur’an? If it had been from other than Allah, they would have found within it much contradiction” (Qur’an 4:82). It is clear from the above verses that Allah SWT does not ask of the human being a dogmatic and blind faith. In fact, following blindly and without question or intelligent assessment the ways of one’s forefathers is condemned in the Qur’an: “When it is said to them, ‘Come to what Allah has revealed and unto the Messenger,’ they say, ‘Enough for us is that which we found our fathers following,’ even though their fathers had no knowledge whatsoever and no guidance” (Qur’an 5:104). Indeed, it is the intellect that distinguishes man from the rest of created beings.
    In almost 50 verses of the Qur’an Allah SWT talks about using the intellect. Further, the word “knowledge” and its derivatives are found over 800 times. In conclusion, both reason and faith are necessary and work in harmony in humanity’s quest for the truth. A proper balance of the two is required in order to fully grasp reality and to fulfill due diligence with regard to worldly and spiritual obligations. The Qur’an has indeed provided us with a good command of both faith and reason and it is up to us to use these blessings to create harmony and peace in the world.