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Author: Sh. Suleiman Hani

  • Secular Humanism and Islam: Conflicting Worldviews

    Secular Humanism and Islam: Conflicting Worldviews

    Your worldview is vast. It includes your beliefs about God, morality (i.e., good and evil), political systems, and other beliefs. All people have worldviews, with some admitting a lack of conviction in some elements of their beliefs, others suggesting their journey of truth is not yet complete, and yet others with complete yaqin (conviction) in all that they hold to be true.

    Worldviews can conflict with one another in minor or major ways. In Islam, for instance, there is belief in the one God (Allah SWT) and that prophets and messengers were sent with God’s message; belief in life after death; a life of purpose and meaning; life in this world as a testing ground of one’s faith and actions; the pursuit of universal justice and societal peace; and a miraculous final revelation that guides humanity to good actions, and away from evil, amongst countless other matters of life. An example of a clear conflict between two worldviews is that of Islam and what is referred to as humanism.

    Humanism is a term with many definitions. While humanism in different forms goes back to the time of Greek philosophers, since the nineteenth century, humanism has referred to a worldview that is non-theistic and non-religious, thus rejecting the existence of God and the truth-claims of organized religions. Humanism has been attached by some to a particular religion (e.g., “Christian humanism” or “Islamic humanism”), but “secular humanism” is the principle and dominant form. Within the past century, the two different uses of humanism, one religious and one secular, have complicated the discourse on what humanism actually means (Andrew Copson, What is Humanism). For the sake of clarity, “humanism” in this article refers to secular humanism.

    Basic Tenets of Humanism

    Humanism, in philosophy, is a non-theistic worldview that “appeals to reason in contrast to revelation … as a means of finding out about the natural world and destiny of man, and also giving a grounding for morality” (Ted Honderich, The Oxford Companion to Philosophy). Humanists view reason and science as “invaluable tools” in the quest for knowledge and the attaining of progress. Humanism also holds that individuals “can achieve a system of morality through their own reasoning” rather than through their belief in God (John Andrews, The Economist Book of -isms). Today, humanist organizations define themselves as holding a “democratic and ethical life stance, which affirms that human beings have the right and responsibility to give meaning and shape to their own lives… It is not theistic, and it does not accept supernatural views of reality” (Copson, 6).

    In other words, humanism excludes God (and any other supernatural entity or phenomenon) from the equation of life (with the exception, as mentioned above, among those who identify as deistic humanists), thus solidifying naturalism as a primary aspect of their worldview. Naturalism is the philosophical worldview that only natural elements and forces exist, that science can or will ultimately explain all phenomena, and that ideas about design or purpose as existing in nature are not relevant.

    And so, secular humanists do not believe in anything beyond the natural world, emphasize empiricism and science as ultimate tools of discovery and assert that they prioritize rationalism and free inquiry in their journey of living and seeking knowledge, and their search for practical solutions to individual and social problems. In general, humanists believe in improving the state of the world, society, and individual selves, such as by eliminating injustice, poverty, and conflict. Humanists believe in the importance of humans taking action and making good decisions, although “good” itself is not always clearly defined.

    Existence of God

    Secular humanism, according to their Manifesto II, rejects the existence of God, asserting that “We find insufficient evidence for belief in the existence of a supernatural.” What secular humanism overlooks is that there are countless signs of God everywhere. The Qur’an points to this over and over again in countless verses, that there are signs in nature (e.g., 6:95-97), in history (e.g., 10:90-92), and in the existence and everyday life of human beings (e.g., 30:21).

    The Islamic worldview takes into consideration the powerful tools of reasoning and science without excluding the Originator of all that is, and He SWT exhorts us to use our God-given capacities for empirical observation (e.g., 27:86), reason and deduction (e.g., 21:10), and contemplation (e.g., 3:191) and thus, arrive naturally at belief in His existence.

    The famous philosopher Antony Flew, after years of being a notorious atheist, made it known in his elder years that he finally believed in God based on a number of considerations, what he variously called “three dimensions of nature that point to God” or “three domains of scientific enquiry.” He recognized signs pointing to God in the existence of natural laws, in the origins of the universe, and in the origins of life itself. In his book, There Is a God: How the World’s Most Notorious Atheist Changed His Mind, he writes, “The philosophical question that has not been answered in origin-of-life studies is this: How can a universe of mindless matter produce beings with intrinsic ends, self-replication capabilities, and ‘coded chemistry’? Here we are not dealing with biology, but an entirely different category of problem.” He came to consider the argument of Intelligent Design of the universe and life as compelling evidence of God.

    Morality

    Secular humanism Manifesto II states, “We affirm that moral values derive their source from human experience. Ethics is autonomous and situational needing no theological or ideological sanction. Ethics stems from human need and interest. To deny this distorts the whole basis of life.”

    If humanity, however, is left to relativist and situational ethics and morality, as humanism insists, it is bound forever to be pitted, one individual against another or one group against another, in serious dispute and contention. Objective morality cannot be established by human beings alone. The mind is a powerful tool, but it cannot establish that which is objective, i.e., free of influence by personal feelings, interpretations, or bias. When it comes to discerning good from evil, there must be a criterion, one that is rooted in an external or transcendent source like the Qur’an. While people may generally agree on a surface-level about any particular moral claim, such as theft being immoral, there are dozens of obvious examples where subjectivity in reasoning leads humanism into several problems. The moral stances on intoxication, sexual mores, unconditional abortion, as just a few examples, will never be agreed upon by all people without an objective moral reference.

    Allah SWT makes clear that without His guidance, human beings are lost and inclined to transgress bounds of prudence, decency, and justice: “Read! For you Lord is most generous, who taught by the pen, taught man that which he knew not. But, indeed, man surely transgresses, once he thinks himself self-sufficient” (96:3-7).

    Muslims are clear that humanity needs God, that individuals are, indeed, not self-sufficient. Muslims, however, don’t claim to require God’s revelation in order to be good, but that good, or its antithesis, evil, cannot be comprehensively defined or established beyond surface-level generalizations (e.g., “don’t hurt others”). Islam teaches that it is a human being’s natural disposition (their “fitrah”) to be good. But their degree of goodness cannot be complete, cannot be stalwart, in a world filled with temptation and evil, without the structure of Divine revelation and its guidance on the definitions of good and evil and the purpose of life and its meaning.

    Meaning and Purpose in Life

    If there’s no objective (or Divine) purpose in life, no belief in God who holds accountable the creature with free will, and no meaning except what the individual establishes and pursues for his own purposes, then there are also no consequences for sins/crimes other than legal ones. Islam, in contrast, has set principles and maxims to preserve life, wealth, justice, intellect, and society at large. Rather than feeding into the trait of pride and conceit, Muslims are commanded to purify their spiritual selves, to embrace humility, to use their reasoning and intellect, to discover the natural world that God created, to exemplify self-discipline and willpower against boundless desires, and to stay connected to God.

    The most important meaning and purpose to human life is the challenge to surrender to God. For the Muslim, this pervades every aspect of his or her life. Allah reminds us in the Qur’an: “He did not accept the truth, nor did he pray; but he denied and turned away! Then he went to his family with swagger. Woe to you, and woe! Again, woe to you, and woe! Does man think that he will be left neglected” (75:31-36).

    Ultimately, humanism proposes some goals that are already embedded in Islam, such as working towards improving the world, seeking justice for others (which is a concept that needs to be defined objectively), and holding ourselves to a high level of responsibility. However, it fails greatly when it sets the foundation of its worldview as one that rejects God and the signs everywhere that point to His existence. Humanism also falls short regarding morality as it chooses to rely on subjective and situational criteria, falling deep into a bottomless pit of vying opinions and never-ending contention.

    Secular humanism and Islam can surely agree that seeking truth is good, that living a moral life is good, and that having meaning and purpose in life is good. Where they differ is in recognizing or denying the originator and fashioner and sustainer of all things, the eternal One, the source of truth, morality, meaning, purpose, and goodness, as well as in defining what it means to be objectively good and virtuous.

    “Have they not reflected upon their own selves? Allah only created the heavens and the earth and everything in between for a purpose and an appointed term. Yet most people are truly in denial of the meeting with their Lord!” (Qur’an 30:8).

  • Predestination in Islam: Free Will or Not?

    Predestination in Islam: Free Will or Not?

    The concept of fate, or predestination, is frequently misunderstood or conflated with the beliefs of other religions or philosophies. Words that are typically used, often without definition or distinction, include fate, destiny, divine decree, and predestination. In Arabic, the term used is qadr, and understanding it is important for Muslims. Prophet Muhammad (s) said, “No servant of Allah will truly believe until he believes in al-qadr, its good and bad, until he knows that what afflicted him could never miss him, and that what missed him could never have afflicted him” (Tirmidhi). If our religion necessitates us to believe in qadr, its good and bad, the sweet and the bitter, then it’s important that we understand some basic principles that every Muslim needs to know.

    Definitions

    Al-qadr comes from the root word qadara, which means “knew, predetermined, and planned perfectly.” It is Allah’s complete knowledge of all things, according to His will and recorded in the Preserved Tablet.

    Al-qadaa is a similar term, and it comes from the root word qada, which means “judged, ordained, executed.” It refers to Allah’s creation of all things, manifested by His command and will. In other words, we believe in qadr, Allah’s knowledge of all things (as it is He who planned everything in perfect wisdom) recorded in the Preserved Tablet; and qadaa,’ the manifestation of that knowledge via Allah’s power of creating.

    Four Principles of Belief in Qadaa’ and Qadr

    1. Allah’s Infinite Knowledge of All Things
    The first principle we must acknowledge is that Allah SWT is All-Knowing. He knows the past, present, and future. Allah SWT knows all possible alternatives as well, such as what would have happened had you chosen a different path to walk on, a different career, or any other decision or choice.

    Allah’s infinite knowledge should humble us and infuse us with a sense of awe. He knows every atom of His creation, every cell in living creatures, every grain of sand on earth, every star in our galaxy and every other galaxy, including the ones recently observed by the James Webb Space Telescope. Allah SWT knew everything about His creation before He created it, including lifespans, provisions, deeds, and speech. Allah SWT knew who would choose the path of obedience and who would choose the path of disobedience, and who amongst them would seek out the destination of Paradise, and who would be deserving of punishment in the afterlife.

    2. The Preserved Tablet
    After acknowledging the unimaginable knowledge of the All-Knowing, it is important to realize that the knowledge of Allah SWT about His creation and everything that was to happen in the created world was written in the lawh, or what is translated sometime as “The Preserved Tablet.” Prophet Muhammad (s) said, “Allah had written the ordained measures of the creation fifty thousand years before the creation of the heavens and the earth, and His Throne was on the water” (Sahih Muslim). Additionally, it was mentioned in a hadith that at the beginning of time Allah SWT commanded the pen to “write the record of all things to happen till the establishment of the hour” (Abu Dawud). In other words, Allah’s knowledge of all things that would unfold in the creation was written down in a preserved place, and it includes the knowledge of all things to happen throughout our lives and our final destinations.

    3. Allah’s Will (mashee’ah)
    As the believer acknowledges the all-encompassing knowledge of Allah and that it is written in the Preserved Tablet, we also acknowledge the fact that whatever Allah wills happens; and whatever He does not will does not happen. He is the All-Powerful and He is the Lord of the Worlds, and His will is final. He gives the command of “be” and it is.

    This includes our belief that Allah has “willed” everything that goes on in the universe. His will means He allows some things to happen, prevents other things from happening, and all matters of decree return back to Him. For example, Allah tells us, “If Allah willed, He would have made you one nation, but His will is to test you with what He has given you. So, compete with one another in doing good. To Allah you will all return, then He will inform you regarding your differences” (Qur’an 5:48).

    Had Allah wished for us to follow one Book, and one messenger, and one law, pertaining to all times and all places, He would have done that. What has manifested in reality is what Allah permitted, which is for people to have free will, to choose good or evil, to choose morality or immorality, to choose between truth and falsehood; and with those free-will choices, the evaluation of each person’s life takes place.

    There is a great misunderstanding many human beings have about the term “Allah’s will.” They think it means that what Allah wills to happen in the universe is also what Allah wants – i.e., what is pleasing to Him. But as Muslims, we do not believe that. We believe, as Allah tells us, that He loves certain things, and hates other things, but due to His wisdom, He created this world of tests and free-will decisions, a world that is both sweet and bitter, easy and difficult. And this life, this test, precedes the eternal life of everlasting bliss or everlasting punishment.

    Allah SWT hates for people to disbelieve in the truth, or to reject what is good, and yet He gives us free will to choose. He says, “And Allah does not like for His servants to disbelieve” (39:7), and yet many people have received the message of truth and chose freely to disbelieve. He has commanded us “do not oppress” (hadith qudsi), and yet allows people in this life to choose to oppress others, with a severe warning about the punishment for oppressors in the afterlife.

    Allah SWT is the All-Wise, and chose, in His perfect wisdom, to create a temporary world of trials that precedes an eternal life of compensation, whether reward or punishment. In this temporary world, Allah SWT permits (i.e., wills) certain things that are hated by Him, and simultaneously revealed a message to guide us to what is best, and created us with a natural disposition (the fitrah) to perceive the difference between good and evil, justice and injustice.

    Ultimately, this single principle about Allah’s will helps us to understand so many issues. When something happens to us, our response to that occurrence is a test and an opportunity to get closer to Him, to be rewarded eternally, to be given strength for tomorrow, and/or to be reminded of our blessings, amongst many other wisdoms. This world, if we are to believe in reality and not false expectations, is not the world of pure comfort and bliss, but the world of striving and trials. It is different than the perfect world of the afterlife, the Jannah that we all seek. This answers many questions – that everything goes back to the wisdom of Allah who knows all things about the purpose of this world, that has the potential for so much good, and yet, for people with free will, to have the capacity to choose to commit evil and engage in corruption.

    So, do we really have free will? Yes, Muslims believe in free will as having the capacity to choose one’s actions. Allah’s knowledge in advance of what you choose is because He is not bound by space and time, or by anything. He is omniscient and therefore knew, even before creating you and me, everything we would choose during our lifetimes. This is far different from being created and then foreordained (intrinsically or otherwise compelled or programmed), without free will, to choose evil actions or a path of disobedience. In fact, in Islam, you are not even held accountable for things that are forced upon you by other human beings (e.g., someone forced at gunpoint to say something blasphemous). You are held accountable only for your free will.

    It is your choice to read this article, to smile right now, or to be kind to your neighbor tomorrow. It is also your choice to study for an exam or instead play a video game and fail the exam; to work for your livelihood or bounce around without purpose or responsibility; to pray to the Creator and follow His command or rebel and follow your own desires. Allah’s foreknowledge of your choice doesn’t mean you don’t have choice. In fact, that’s the entire purpose of being created: to choose righteousness — “The One who created death and life in order to test you to see who is best in their deeds…” (67:2).

    Nonetheless, there are some things outside of your choice, such as the year you were born, the parents you were born to, the place you were raised, etc. Additionally, in life, there are things that happen to you that are beyond your control. You don’t choose what happens to you, but you choose how to respond to it. You are not responsible for what has befallen you, but responsible for how you respond to every situation.

    In everyday life, you have major and minor choices. You respond to the world around you, you choose how to live your life, how you deal with hardships, and you choose whether to utilize the blessings of the Creator in the best manner possible, such as the blessings of time and health. All of those matters are matters of choice, and that is the only thing you’ll be accountable for on the Day of Judgment. Your good deeds and sins are based on your free will. You have choice, Allah SWT has knowledge, and you’re held accountable for your choices.

    4. Al-khalq (the creation)
    The fourth and final principle is that “Allah is the creator of everything…” (39:62). Our minds cannot fully grasp the hows and whys of creation, and we are not asked to philosophize the topic of qadr or overcomplicate it, but rather to strive to do good and to stay away from evil. Whoever chooses guidance is guided, and whoever chooses misguidance carries the burden of their choice.

    Some people ask if belief in divine decree (qadr) takes away meaning in life, but the reality is that the opposite is true. Belief in qadr emphasizes just how meaningful your life is, how important your choices are, and that you are living for a greater and everlasting purpose. Belief in qadr impacts us psychologically and emotionally by sufficing our need for transcendence in life, as well as by motivating us to push through difficult times, helping us to heal after calamitous occasions, and providing resilience and perseverance for those who seek it. This belief protects us from nihilism and meaningless, mundane lives, such as that of materialists today.

    Furthermore, what was written on the Preserved Tablet is not known to us, and as we don’t know what tomorrow holds, we strive today with hope, optimism, and hard work. Just as a student strives to do well on their exam and thus studies diligently, and a professional strives to earn a good income, the believer strives to do good with the limited time and opportunity of the present. We are not nihilists, nor are we fatalists, but rather we believe in the reality of being created to exercise our free will so as to choose righteous deeds today for a future of eternal compensation. Ultimately, this belief offers a path forward, rather than living in the past chapters of life, and it comes with peace of mind that what was decreed for you could never miss you, and what missed you was never decreed for you, and that the pen has been lifted and the ink has dried.

  • Knowledge, Understanding, Taking Heed

    Knowledge, Understanding, Taking Heed

    Despite receiving dozens of commands from Allah SWT, the Messenger of Allah (s) was commanded to ask for an increase in just one thing: knowledge. “And say, ‘My Lord, increase me in knowledge!’” (Qur’an 20:114). The uniqueness of this command in the Qur’an points to the importance of beneficial knowledge, and how crucial it is to pray for it and to continuously seek it throughout life. Furthermore, if Prophet Muhammad (s) was commanded to ask for increased knowledge, we are no doubt in greater need of it. And we know that the Prophet (s) said, “Seeking knowledge is incumbent upon every Muslim” (Ibn Majah).

    It was authentically reported that Prophet Muhammad (s) would supplicate, “O Allah, I ask you for beneficial knowledge, pure sustenance, and accepted deeds” (Ibn Majah). How often do we reflect on what the Prophet (s) supplicated for and how important it is to our own lives? And how often do we think about whether the knowledge we acquire is beneficial?

    Useless knowledge is in abundance today in this age of information. The Prophet (s) asked Allah SWT to grant him beneficial knowledge and he also used to make this du’a: “O Allah, I seek refuge in you from useless knowledge” (Ibn Majah). Fortunately, access to beneficial knowledge has also increased in digital form, particularly in the past few years. Beneficial knowledge is like a guiding light, while useless knowledge is a source of momentary distraction and future regret. Beneficial knowledge liberates human beings from ignorance and self-worship, while useless knowledge shackles people to misguided lifestyles and values. Beneficial knowledge provides the greatest opportunities to purify the heart and renew one’s resolve to seek God’s pleasure, while useless knowledge is an opportunity lost. Beneficial knowledge, both religious and temporal, changes civilizations by way of objective morality and meaningful productivity, while useless knowledge is harmful as it oftentimes is a distraction from loftier objectives and self-actualization.

    Ultimately, beneficial knowledge cannot be replaced with anything else. There is no alternative to knowing about Allah, His Names and Attributes, His Book (i.e., the Qur’an), and the purpose of life. Even the pursuit of worldly knowledge of beneficial forms (e.g., medicine, physics) is of little benefit if one is willfully ignorant about rudimentary matters of faith, such as who the Creator is and what awaits in the afterlife.

    The Importance of Knowing and Taking Action

    Allah SWT references knowledge in the Qur’an in numerous passages and oftentimes with different aspects of guidance. For example, Allah SWT says, “So, know that there is no god except Allah and ask forgiveness for your sin and for the believing men and the believing women. And Allah knows your movements and your resting places” (Qur’an 47:19). He SWT also says in another verse, “But as for those from among them who are deeply rooted in knowledge, and the believers who believe in that which has been bestowed upon you [Prophet Muhammad] from on high as well as that which was bestowed from on high before you, and those who are constant in prayer, and spend in charity, and all who believe in God and the Last Day — these it is unto whom We shall grant a mighty reward” (Qur’an 4:162).

    These verses point to the importance of knowledge and then taking action. First, we recognize the great blessing of the Creator upon the creation in that we are endowed with the ability to learn and to know things. The blessing of conceptual thought is oftentimes overlooked in everyday life, despite its vast benefits. Ironically, many of those who reject belief in God and God’s blessings claim to do so on the basis of their faculty of reasoning, not realizing that the mind they put on a great pedestal is one of the many signs of God.

    True knowledge about Allah leads the believer to realize that He is the Most Merciful, Most Loving, Most Just, the All-Wise, the All-Knowing, and that He never is unfair to those He has created, whether it is the being with free-will (i.e., humans and jinn) or any other creatures. Such knowledge of God helps people, protecting them in times of hardship, in moments of temptation, in situations where strong determination and perseverance is required. Beneficial knowledge, thus, is a fortress of truth and a preservation of conviction.

    From the first verse above, we learn that the greatest knowledge is the shahadah, the statement of belief: there is no deity worthy of worship except Allah (laa Ilaha illa Allah). Prophet Muhammad (s) reportedly said: “A man from my nation will be called out in front of the whole of the creation on the Day of Resurrection. So, ninety-nine scrolls will be laid out for him. Each of the scrolls will be as far as the eye can see. Then it will be said, ‘Do you deny anything from this?’ So he will say, ‘No, O my Lord.’ So it will be said, ‘Do you have any excuse or any good deed?’ So the man will fear and he will say, ‘No.’ So it will be said: ‘Yes indeed, you have good deeds with Us. You will not be wronged with regard to them.’ So a parchment will be brought out for him containing, ‘I bear witness that none has the right to be worshipped except Allah and I bear witness that Muhammad is His slave and His Messenger.’ So he will say, ‘O my Lord, what is this parchment in comparison to those scrolls?’ So it will be said, ‘You will not be wronged.’ So the scrolls will be placed on one scale and that parchment will be placed on one scale. So, the scrolls will be lighter and the parchment will outweigh” (Musnad Ahmad).

    From this hadith we can understand that the shahadah has unimaginably beneficial value, and that there is goodness in all believers, strong or weak. Furthermore, from the verse above we understand that “knowing” should be followed by action such as asking Allah for forgiveness for oneself and for all the believing men and women. Once beneficial knowledge is sought, beneficial action must follow.

    Without true knowledge, many people are prevented from understanding Islam properly, such as by going to extremes in acts of worship beyond what is exemplified in the sunnah. One example of that is the hadith about three men who thought to overdo it in their acts of worship, one man intending to fast every single day, another to pray all night without rest, and the third to avoid marriage in order to dedicate himself to worship. The Prophet heard about this and went to them and said, “By Allah, I am more submissive to Allah and more afraid of Him than you; yet I fast and break my fast, I do sleep, and I also marry women. So, he who does not follow my tradition in religion, is not from me [not one of my followers].”

    Furthermore, ignorance leads many to misinterpret Islam, to be vulnerable to brainwashing by dangerous individuals, to straying from orthodox Islam. Ignorance can confuse the well-intentioned individual and cause entire families to stray from goodness, in addition to organizations and movements. In the worst-case scenario, ignorance can serve as one of many factors that leads to individuals abandoning Islam altogether and using invalid or fallacious arguments to justify their decisions.

    Knowing the Truth Is Liberation

    Knowing the truth, paired with humility and sincerity, is liberation for all human beings. True knowledge is a protection against movements, ideologies, and pseudo-intellectual doubts (shubuhaat). True knowledge can only fully change nations when it is valued by all believers, given great priority in everyday life, and is accessible by all members of society, men and women, old and young. It is imperative in this era of connectedness that Islamic education be prioritized, that Islamic schools and home-school curricula be accessible and of high-quality, and that the general atmosphere within homes and communities be one in which individuals passionately seek knowledge that is truly beneficial. There is no comparison between the one who truly knows and acts upon his or her knowledge with sincerity, and the one who does not know, whose actions stem from self-interest and ego. Just as there is no comparison between sitting in a pitch-black room and standing in illuminating sunlight. “…Say: ‘Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition’” (Qur’an 39:9).

    Ultimately, beneficial knowledge changes one’s life and afterlife. The Prophet (s) said, “For him who embarks on the path of seeking knowledge, Allah will ease for him the way to Paradise” (Muslim). Beneficial knowledge is a guide, an illumination on the path of life, a means to salvation for the individual and the collective.

  • What the Ummah Needs in Ramadan

    What the Ummah Needs in Ramadan

    What does the ummah (Muslim worldwide community) need today? More specifically, what does the ummah need to do for Ramadan? When reflecting on the many areas of improvement needed, it is crucial to also keep in mind the immense amount of good in our communities. There are countless individuals striving hard every day, sacrificing sleep and other worldly comforts or enjoyments in the pursuit of truth, justice, and relief for those who are suffering. Nevertheless, our ummah can benefit by reflecting on the following areas of need, extracted from three verses of Surat Muhammad.

    Aiding the Cause of Allah

    “Believers, if you aid Allah, He will come to your aid and will plant your feet firmly” (Qur’an 47:7). Allah commands us to “aid” His cause which requires us to prioritize the centrality of divine revelation in our lives and to abide by its commandments, prohibitions, and admonishments. No doubt, one might benefit most by starting in one’s home. Aiding Allah’s cause is to truly live by its principles in private, behind closed doors, when people in the outside world aren’t watching. Aiding His cause is to treat one’s family with mercy, justice, and love. It is to consume only what is permissible of provisions, to refrain from what is prohibited, and to be honest with Allah and with oneself in all matters. Aiding His cause and the deen is to pray on time, fast in Ramadan, and fulfill all the obligations of Islam because they’re of a greater priority than worldly desires and societal pressures. Aiding His cause is to speak the truth in all situations and to stand firm for justice regardless of who is on the other end of a conflict or situation.

    Aiding Allah’s cause is to stay strong when anti-Islamic sentiment increases in the world, when Islamophobia impacts society at a structural level, and when the number of people opposing your religious freedoms increases. It is to be courageous in practicing Islam openly and letting your Muslim identity shine forth, even when others might judge you, misunderstand you, or treat you differently. Aiding Islam is to stand united with your Muslim brothers and sisters and overcome any conflicts or differing opinions that might arise, and doing so in the most Islamic way, with good faith and meticulous adaab, and uncompromising fairness.

    Our ummah today is greater in number and more advanced in technology and worldly materialism compared to previous generations of Muslims, and yet Muslims in many countries are oppressed and suffering. One of the primary reasons for the situation of Muslims today is a disconnect from the practice of Islam; instead, there is an attachment to this world and its illusions. Although this doesn’t imply that all previous Muslims were righteous or that all current Muslims are not, there is certainly room for improvement in our ummah today.

    Increased Guidance and Taqwa

    “As for those who are guided, Allah increases them in guidance and causes them to grow in God-consciousness [taqwa]” (Qur’an 47:17). One of the primary objectives of fasting in Ramadan is to gain taqwa (2:183), the God-consciousness that produces awe and fear of God and cultivates piety. Undoubtedly, taqwa should be an ongoing objective in all acts of worship on our journeys towards Allah, regardless of the time of the year or the phase of life we’re experiencing. Our ummah today needs to bridge the gap between what we believe to be true and what we implement of it. The pursuit of truth is only the first step. Once a human being finds truth, there needs to be an implementation of that truth with dedication and consistency. With Islam, we are required to not only identify as Muslims or to claim we believe in Allah and His final messenger, but to also fulfill as much of Islam as we possibly can.

    There are perhaps two billion Muslims in the world today and the population is growing quickly. However, we can honestly admit that not all two billion Muslims are practicing Islam properly in terms of character, rituals, rulings, etc. A useful question to ask frequently is this: What would the world look like if every Muslim alive today fully practiced Islam by embodying its guidance and striving for taqwa? We would assume that society would be a more just place as Muslims, practicing Islam, would strive regularly to implement what is true and just, to advocate for the oppressed, and to spread morality through norms, beliefs, and policymaking in their respective societies. Another aspect of such an alternative world would be the impact of Muslims on the general optimism spread in the world through Islamic theology, positively impacting mental health and decreasing problems in society related to mental health struggles. Additionally, if all Muslims practiced Islam, it’s likely that Muslims would be more united, and more Muslim-majority countries would be strong and inspiring role models.

    The pursuit of truth begins with embracing Islam after which the pursuit of guidance ensures the strengthening of belief, remaining steadfast in one’s faith, and gaining of taqwa.

    Reflecting Upon the Qur’an

    “Do they, then, not reflect on the Qur’an? Or are there locks on their hearts?” (Qur’an 47:24). An individual’s worldview is the way he or she observes and understands the world in terms of how the universe operates, what the purpose and meaning of life is, whether there is a divine reality and an objective moral code, and what one’s place in the world is. Your worldview impacts everything you do in life, from the way you live, righteously or otherwise, to your perception of what is moral or just in social, political, economic, and other areas of society. For Muslims, our worldview is Qur’anic in that it is based on what Allah, the Exalted, has revealed, and what has been clarified and taught by the Messenger of Allah. However, too many Muslims believe that the Qur’an is from Allah without ever connecting to it, practicing its guidance, or viewing the world through its lens.

    It is as though our spiritual hearts have the potential to be shackled, or locked, as the above verse states. The heart is the most precious thing we must protect. Yet, the state of one’s heart is not necessarily on or off, black or white, open or closed. The spiritual heart operates on a spectrum. Sometimes a Muslim might see the signs of Allah but feel too weak to change for the better or accept advice or open his or her heart to the transformative power. It is like the heart is covered by some layer or layers — it could be laziness or stubbornness or pride or many other things.

    A sign of a covering on the heart is when one does not feel connected to the Qur’an, is not moved by it, doesn’t feel inclined to reference it, or commit to live by it. But the very cure we need is the Qur’an itself. The Book of Allah breaks the shackles and removes the layers upon the heart. Then one is able to see how crucial the Qur’an is for the life of the individual and the life of humanity. The cure of the Qur’an motivates the believer to strive on a path that is straight, a journey toward purification of the heart, a dedication to justice and helping to bring about the fulfillment of all people’s rights and relief from oppression and suffering.

    The Qur’an contains the emotional and psychological tools that facilitate resilience for Muslims in this world of trials and tribulations, and it contains the spiritual remedy for the diseased heart that allows a person to engage in sinfulness or a lifestyle of heedlessness. Indeed, the one who listens to the Qur’an regularly, with open and spiritually supple heart, will conform their desires to what Allah has revealed. No more trying to change Islam to fit their desires.

    Every believer who has come and gone, each one who held the Qur’an in reverence and deep-felt appreciation, had a final experience with it, a final recitation, a final reflection. Let us not depart from this world with anything but profound realization of the powerful guidance, cure, and light that we are all blessed with through the Qur’an. Let us reflect during this Ramadan upon our immense blessings.

  • Three Signs You Take Prophet Muhammad as a Role Model

    Three Signs You Take Prophet Muhammad as a Role Model

    Directly or indirectly, we all have role models we look up to and are influenced by. And subconsciously, we may be shaped by people of good or people of evil without realizing the slow changes in our thoughts, speech, appearance, or actions. For a Muslim, it is imperative to be aware of the connectedness of the world and the exposure to mass media and major and minor persons of influence, some representing morality and virtue and some representing wrongdoing and sin. We must regularly remind ourselves that we love Prophet Muhammad (s) more than ourselves and take him as a role model in all aspects of our lives. In fact, Allah the Exalted says, “Indeed, in the Messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day and remembers Allah often” (Qur’an 33:21).

    We claim to take Prophet Muhammad (s) as our role model, but how do we know we’re genuine and sincere in our claims? The following are just a few signs that a believer truly takes Prophet Muhammad (s) as the major role model in his or her life.

    A Desire to Please Allah and a Desire for the Afterlife

    If you desire the pleasure of Allah and the Hereafter, then you take Prophet Muhammad as a role model, as mentioned in the above verse. That includes exemplifying his lifestyle, loving to resemble him in character, learning about his life, and – perhaps, crucially today – regularly asking ourselves, “Would he approve of my lifestyle if he were visiting me today?”

    At school, college, workplace, or home, whether you’re a mother raising children or a father providing for his family, whether you are old or young, ask yourself, “Would Prophet Muhammad (s) approve of my lifestyle, my daily activities, the use of my time, my commitment to improve myself, my behavior toward others?”

    The desire to please Allah, for the Muslim, is crucially linked to the life and teachings of Prophet Muhammad (s), and one cannot disconnect the one from the other. It was through the Messenger of Allah (s) that the companions learned in detail how to worship Allah, gain nearness to Him, seek His pleasure, and work for the Afterlife. In fact, it was one of the objectives of the final Messenger (s). Allah (SWT) says, “…And We have sent down to you [O Prophet] the Reminder, so that you may explain to people what has been revealed for them, and perhaps they will reflect” (Qur’an 16:44).

    Optimism and Good Assumptions About Allah in All Situations

    This life was created as a test for all of us, and our understanding of, and expectations about, life must be aligned with that reality. As Allah (SWT) tells us, “Every soul will experience death; and We test you with difficulty and ease as a trial, and then to Us you will all return” (21:35). In times of hardship, people are tested for their reliance on and commitment to faith. When a challenge comes your way, recognize that you have the strength to get through it, no matter how difficult it is. You will not experience a burden in this world that you cannot carry, as heavy as it is. Some burdens are meant to strengthen the believer, others are a purification of sins and shortcomings, and yet others are blessings in disguise, while some may be a cause of increased ranks to the highest levels of Paradise.

    In the midst of hardship, one’s assumptions about Allah are tested. The one who knows Allah well will find it easier to assume good of Him in all situations, and the one who has the wrong notion of God, or any amount of arrogance or ingratitude in their heart, might find it extremely difficult to think positively of God in times of hardship. In fact, the issue known as the “problem of suffering” ultimately goes back to a person’s worldview, their knowledge about who Allah is, and the level of eman that they have cultivated. Thinking negatively about Allah in times of suffering tends to magnify one’s emotional suffering, and it tends to be detrimental to one’s mental state. On the other hand, thinking positively of Allah in times of hardship, remembering that “Allah is All Wise, Allah is testing me, Allah is aware of my hardship and is seeing my patience, etc.” tends to lead to greater resilience, more optimism, and a stronger mental state.

    You can certainly endure every trial that comes your way in this world, but that doesn’t mean you necessarily do so with eman, sabr, and remembrance of Allah. That decision is yours to make, and it is more difficult at certain times than other times. Allah SWT provides resources for the believers in this temporary and difficult world to help them overcome their hardships, and one of the greatest tools is the state of one’s mind. Optimism and hope are a part of faith, and pessimism and hopelessness are not.

    The Covid-19 pandemic is a hardship that all human beings are experiencing, both on an individual level as well as a shared trial globally. How did you endure this trial at a spiritual level? How did you think about Allah throughout this pandemic? How resilient were you in your everyday life? How disciplined and regular were you in acts of worship despite the emotional ups and downs?

    One powerful tool that is always be available to a believer, until their final breath, is that of gratitude. Gratitude assists the believer in all situations as he or she is choosing to focus on their blessings, reflecting on and caring about those who have less in this world, and going above and beyond in showing gratitude toward Allah SWT. Gratitude provides mental resilience, strength, happiness, and a path forward.

    Living for the Afterlife

    Prophet Muhammad was constantly reminding the ummah about the purpose of life, as well as about the final destinations of the Afterlife. This life, in the sight of Allah, is not worth the wing of a mosquito, except for the fact that it is the location in which we are tested, the place where we can prove our faith. So, it wouldn’t make sense for someone to be so attached to it. This life, we are reminded, is the only opportunity for actions that lead to rewards, while the next life is the life of accountability and compensation, without any opportunity for further actions. This life, the Prophet (s) taught us, is fleeting and quick, so take advantage of every day before your days run out.

    Like a traveler sitting beneath a tree for shade, our time in this world is short. Like that traveler, do not become attached to the temporary resting place, for an eternal home of bliss is waiting for you if you take righteous action today. When difficulty struck, Prophet Muhammad referenced Allah and the Afterlife. In times of relative ease, Prophet Muhammad referenced the Afterlife. In the many well-known du’as of the Prophet (s), there was a great deal of emphasis on Paradise and Hellfire.

    Therefore, one powerful sign that you take Prophet Muhammad (s) as a role model is that your attention is on the Afterlife, all while managing in a good and orderly way your affairs in this world. Your relationships, work, studies, and even your leisure and rest, are all intended for the sake of Allah and connected to the Afterlife. Nothing you do is without purpose, and no day that passes by should be one to regret on the Day of Judgment. And if you didn’t already start on this journey, then you start today. And if you sinned at times, whether little or much, you repent and find in that solace and resolve to do better.

    One of the greatest ways to exemplify this final sign is found in the above-mentioned verse — “…And We have sent down to you [O Prophet] the Reminder, so that you may explain to people what has been revealed for them, and perhaps they will reflect” (16:44). The powerful sign that you take Prophet Muhammad as your role model is that you remember Allah often. Remembrance in this sense is not just in the heart, but on the tongue and in one’s actions. The remembrance of Allah liberates the believer from the shackles of this world; the remembrance of Allah protects the believer against evil and harm from others and from within; the consistent remembrance of Allah results in a stronger connection to Allah’s pleasure and to one’s final destination in the Afterlife.

    At the end of it all, we want to look back at this world and know that we did the best that we could with the time given to us by Allah SWT to test us. We want to know that we did our best by following the greatest role model given to us, and that we continued to learn about him throughout our lives and to follow in his footsteps, peace be upon him. And hopefully, if we do so, we’ll find ourselves meeting the blessed Messenger of Allah on the Day of Resurrection with a beautiful smile of approval.

  • Establishing a Strong Relationship with the Qur’an

    Establishing a Strong Relationship with the Qur’an

    Muslims believe that the Qur’an is the miraculous Word of the One God, Allah Almighty, the Creator and Maintainer of the universe. Nevertheless, despite our realization that the Qur’an is our reference point on life, death, and the afterlife, we oftentimes struggle to maintain in our daily lives a strong and healthy relationship with the Book of Allah. Many of us might not realize that some of our difficulties and suffering in life could be byproducts of a weak relationship with the Qur’an, while we search so earnestly for relief, blessings, and success elsewhere. Thus, we ask: how does one go about establishing a strong relationship with the Qur’an?

    First, one must know the value of the Qur’an and why a consistent relationship with it is so crucial. For many people, this is the real underlying issue that is unresolved. The Qur’an is the final miracle given to the final messenger of God, and there is nothing like it in this world. We were not alive to see the splitting of the Red Sea, or the miracles given to Prophet Eesa (Jesus), or the splitting of the moon or the cool and safe fire for Prophet Ibrahim (Abraham). But we are alive now and have access to the greatest miracle of all: the Qur’an. Unlike other miracles and signs of God, this particular miracle is not confined to a particular time in history or region of the world. It is accessible worldwide today and recited amongst two billion Muslims around the world, just as it was recited by the great companions of Prophet Muhammad.

    Furthermore, we must remember three facets of recognition pertaining to the Qur’an:

    Recognize the Qur’an as Correspondence from Allah SWT

    If you were to receive a message from someone famous or powerful, or from a person you value, love, and respect, how would you treat that particular correspondence? If it were a text message from a just and beloved prime minister, a phone call from a pious scholar, a gift from a dear friend or family member, would you disregard it or value it?

    In all likelihood, that message or gift would be thought about and cherished time and again. This clumsy analogy, while important, is nothing compared to the reality of the Qur’an. The Qur’an is not a letter or a short message, but rather it is correspondence from Allah, the Exalted, to His creation. As one famous scholar said, “The people before you considered the Qur’an to be correspondence from their Lord, so they would ponder it by night and act upon it by day” (al-Ḥasan al-Baṣri).

    How often do we think of the Qur’an as correspondence from Allah, as it truly is, and as a result ponder its meanings and contents throughout the day and night? How often do we revisit this Message, one that we are in need of for all affairs of this life and the next? How often do we review it in prayer, study its deeper meanings, implement its commands, and teach it to others?

    Truly, when we recognize the Word of Allah for what it is, the value of the Qur’an will increase in our hearts and minds, and we’ll find ourselves connecting to it more deeply, respecting it more, and regularly embracing it for its transformative Light.

    Actions you can take:
    •  Before you begin your daily recitation of the Qur’an, take a moment to reflect on the fact that you’re engaging with the Word of Allah to you and to mankind.
    •  When the Qur’an is being recited, listen attentively as you acknowledge Allah’s correspondence to you.
    •  Regularly nourish your passion and motivation to connect with the Qur’an throughout the day and night as you value Allah’s Word and its central place in your life.

    Recognize the Qur’an as the Ultimate Source of Healing

    How much would you be willing to pay for a medication you needed? Oftentimes, people are willing to search far and wide for healing of a physical, emotional, or psychological ailment. One of the most powerful ways to reconnect with the Qur’an and increase its value in our hearts and minds is to recognize our need for it. The Qur’an is the ultimate source of shifā’ (healing). Allah SWT tells us, “O humanity! Indeed, there has come to you a warning from your Lord, a cure for what is in the hearts, a guide, and a mercy for the believers” (10:57). And in another verse, we are reminded of the same: “We send down the Qur’an as a healing and mercy for the believers…” (17:82).

    Regularly reconnecting with the Qur’an leads to a powerful shield for the heart and mind, a psychological resilience and barrier against weakness, and a healing for difficulties and ailments.

    Actions you can take:
    •  When you encounter difficulties, sadness, pain, or suffering, turn to the Qur’an first for healing, and also make du’a, in order to find strength and resolve through Allah’s Word.
    •  When you face ailments or illnesses of any kind, turn to the Qur’an for shifaa’ (healing) by reciting upon your body, or in your hands held in supplication and then wiping over your body, while fully believing in the shifaa’ through Allah’s Word. This step is to be followed even while benefiting from medical treatments or any medications.
    •  When reflecting on the world’s ailments and society’s emotional and psychological turmoil, turn to the Word of Allah first to find healing and peace and then share that with others.

    Recognize the Qur’an as the Ultimate Source of Guidance

    In the second verse of the very first surah (chapter) of the Qur’an, we find a description of the Qur’an itself: “This is the Book, without doubt, a guidance for those who are mindful of Allah” (2:2). When we look at the state of the world today, we see how lost people are without knowing about or adhering to the message of God. We see how people no longer fulfill their spiritual potential and end up wasting their lives and efforts. The human being is made noble by God, with an intended and magnificent purpose, to be tested in this life and to see “who is best in their deeds” (Qur’an 67: 2) before the life of eternal compensation, of reward or punishment.

    Jundub b. ‘Abdillāh Al-Bajalī (r) was once asked for advice. He said, “I advise you to fear Allah and obey Him [have taqwa] and I advise you to adhere to the Qur’an, for it is a light in the dark night and a guidance during the day, so implement it no matter how much struggle and poverty you have to face. If a calamity befalls you, put your wealth forward to protect your religion, and if the calamity continues, put forward your wealth and your life to save your religion; for the ruined is he whose religion is ruined, and the looted is he whose religion is taken. And know that there is no poverty after Paradise, and no riches after the Fire” (Siyar A’lām Al-Nubalā).

    What is it that assists people to do what’s right, to fulfill the potential within themselves or to recognize the blessings around them? It is the Word of Allah SWT, a guide for those who are mindful of God, a guidance for every moment, situation, or challenge. It is a source of objective morality, and a guidance for those who seek clarity and purpose in life. And yet, many people do not recognize that the solutions to problems, liberation from distractions and addictions, advocacy against societal oppressions, the livelihoods they passionately pursue, and the relationships they cherish – are all supported, perfected, and blessed when they are guided by the source of true guidance.

    It was reported that ‘Ubayy b. Ka’b (r) advised: “Take the Book of Allah as your leader (imam) and be pleased with it as a judge and ruler. It is what your Messenger left amongst you. It will be an intercessor for you. It is to be obeyed. It is a witness never doubted. In it is a mention of you and those before you, and judgment for whatever happens amongst you. And in it is news about you and whatever will come after you” (Siyar A’lām Al-Nubalā’).

    Actions you can take:
    •  Regularly connect with the Qur’an in order to preserve and reinforce your attachment to the guidance you were blessed with by Allah SWT.
    •  Whenever you feel lost or purposeless in life, increase your connection with Allah’s Word in order to be reminded of your true purpose, your profound value as a believer, your ultimate objective, and the true definition of eternal success.
    •  Utilize the strategies and reminders of Allah SWT in the Qur’an in order to serve as a source of guidance for others in the world. Many believers are grateful for the guidance they find in the Qur’an. Yet, many people they interact with are not aware of the true message of Islam. Magnify the blessings of guidance in your life by sharing Islam, its Book, and its guidance regularly with others.

    Ultimately, a lifestyle of connecting with the Qur’an begins with sincerity and recognition of the Qur’an’s value as it truly is. Therefore, we should do the following: (1) recite the Qur’an on a daily basis; (2) understand it; (3) memorize it; (4) internalize it; (5) implement it; (6) teach it to others for the sake of Allah.

    Abū Hurayrah (r) used to say about the house in which the Qur’ān is recited — “It becomes spacious for its inhabitants, the good of it becomes plentiful, the angels come to it and the devils leave it. And the house in which the Qur’ān is not recited becomes cramped for its inhabitants, has little good in it, and the devils come to it” (al-Muṣannaf).

    May Allah SWT guide us and our loved ones to deeply and regularly recognize the Qur’an as correspondence from Allah, the ultimate source of healing, and the ultimate source of guidance. May the Qur’an fill and heal and guide our hearts and minds, our attitudes and intentions, our homes and our lives.

  • Protecting Generations: The Revival of Hayaa’ (Modesty)

    Protecting Generations: The Revival of Hayaa’ (Modesty)

    The Arabic word hayaa’ is a powerful and rich word with extensive meanings. Loosely translated as “modesty,” hayaa’ is linguistically linked to hayaa (life, to be alive), and the lack of hayaa’ is a lack of life in one’s spiritual heart. Hayaa’ conveys dignity, modesty in thought, character, and appearance, and it reflects true faith. It includes the soul’s discomfort with a shameless or immoral deed or situation, and it compels the believer to abstain from indecent actions, so common and pervasive in the world today, online and offline.

    To have modesty, thus, is to restrain oneself from shameful, prohibited acts provoked by base desires, and the trait of hayaa’ distinguishes human beings from animals which act solely out of instinct. Hayaa’ includes the fulfillment of peoples’ rights, a trait that would solve numerous problems of oppression, injustice, and corruption in the world today. The trait of hayaa’ keeps one from sinfulness and is both part of a human’s natural disposition as well as one that is learned through knowledge, reflection, and practice.

    Prophet Muhammad (s) reportedly said about Adam and Eve, “Indeed, the believers feel shame before their Lord because of the sins they have committed. Then, by Allah’s bounty, they know how to redeem themselves. They know they can put things right by seeking forgiveness and repenting to Allah” (Mustadrak al-Hakim).

    Contrast the trait of hayaa’ with the shameless attitude of some individuals, about whom Allah said, “Whenever they commit a shameful deed, they say, ‘We found our forefathers doing it and Allah has commanded us to do it.’ Say, ‘No! Allah never commands what is shameful. How can you attribute to Allah what you do not know?’ Say, ‘My Lord commands righteousness. Direct your worship straight to Him wherever you pray; call on Him; devote your religion entirely to Him. Just as He first created you, so shall you return’” (Qur’an 7:28-29).

    The Numerous Virtues and Blessings of Hayaa’

    In Islam it is known that hayaa’ has numerous virtues and blessings, including the following:

    A key to goodness — Hayaa’ is the key to all that is good, and it opens for individuals and society the doors of great spiritual elevation, dignity, and success. As one scholar said, hayaa’ is “among the greatest qualities, the greatest status, and the most beneficial” (Ibn al-Qayyim).

    Hayaa’ is iman (belief/faith) — The Prophet (s) said, “Hayaa’ and belief are paired together; if one vanishes, then the other vanishes too” (al-Hakim). He (s) also said, “Iman has some sixty or seventy branches. The best of them is la ilaha illa Allah [the shahadah], and the least of them is the removal of harm from the path; and hayaa’ is a branch of belief” (Bukhari).

    Prophet Suleiman (s) is reported to have said: “Hayaa is the structure of belief. If the structure is undone, all that is in it is lost” (Adaab al-Shari’ah, 277). Prophet Muhammad is reported to have said, “Hayaa’ is from belief, and belief leads to Paradise” (Tirmidhi).

    Hayaa’ is an attribute of Allah — Allah (SWT) is al-Hayiyy’ and as-Sitteer (the one who conceals something). Prophet Muhammad (s) said, “Allah is hayiyy’ and generous. When people raise their hands to Him (in du’a), it is beneath His dignity to send them back unfulfilled and disappointed” (Abu Dawud). “Allah is hayiyy and sitteer; He loves hayaa’ and concealment…” (Abu Dawud). At the same time, we keep in mind that “There is nothing like Him…” (42:11). While Allah (SWT) is described as Hayiyy’, our attempt to exemplify modesty does not resemble the attribute of God. We aim to conform to the attributes Allah commands of us, such as mercy, generosity, strength, beauty, and modesty. As one scholar said, “If anyone has hayaa’ towards Allah when obeying Him, Allah has hayaa’ towards them when they sin” (Madarij as-Salikeen).

    Hayaa’ is the Shari’ah of all prophets — “Among the early prophetic teachings that reached people is if you do not have hayaa’, then do as you please” (Bukhari). This famous hadith emphasizes that modesty is a universal prophetic teaching to all of mankind, taught by prophets throughout the millennia, and yet we are always in need of its revival in society. This hadith is not a command but rather a threat of consequences. In reality, the one who has no hayaa’ is going to do as they desire, even if it is harmful to their individual soul, to another person or persons, or to all of society. The revival of hayaa’, thus, is a revival of a teaching of all prophets.

    Hayaa’ is the quality of Islam — Prophet Muhammad (s) said, “Verily, every religion has a character, and the character of Islam is hayaa’” (Ibn Majah). Hayaa’ can be observed in the character of Prophet Muhammad, his wives and family members, his companions, and his greatest followers. One companion reportedly said, “Whoever has no shame before others has no shame before Allah” (Ibn Masʿūd). A great scholar of Qur’anic exegesis in later centuries said, “If the only benefit Muslims gain from other Muslims is hayaa’ that prevents them from sinning, then that is sufficient for them” (Ibn Kathīr).

    The Loss of Hayaa’ in Our Contemporary World

    Today, one observes the loss of hayaa’ in many parts of society, online and offline, with the simultaneous rise of subjective morality and self-worship. In practice, hayaa’ is disappearing so emphasis is put on superficial standards of beauty, vanity, and ego. Nudity has become rampant in all forms of entertainment (even for youth and children, at times), and profanity and inappropriate language has increased. There is the disappearance of etiquette and proper guidelines between the genders, and a “don’t judge me” mentality that sometimes translates to “don’t make me feel ashamed for what I’m doing.” There is also the increase in private communications and interactions that lead to prohibited relationships (or even cheating on the spouse and the resulting destruction of marriage), and so on and so forth.

    There is also an increasing sentiment among secular-influenced individuals today that everyone is to be “accepted exactly as they are” in the moral sense, even if what they’re doing is harmful to themselves and others. Acceptance of people isn’t equivalent to acceptance of immorality and self-destruction. One should ideally be accepting of people for who they are, being kind to them and wishing well for them. But that does not negate striving to help them overcome immorality, as we are all, at one time or another, in need of support and guidance in this life. There is nothing embarrassing about hoping for others to be guided to what is good, rather than accepting immorality as the standard for humanity. Ultimately, many of the problems in the world today stem from the loss of hayaa’, and many marriages are destroyed due to the loss. Many young believers end up in misguided and destructive lifestyles due to the loss of hayaa’.

    Islam Establishes and Revives Hayaa’

    Islam, on the other hand, as a criterion for objective moral values, includes hayaa’ and all decent and wholesome beliefs, values, attitudes, and standards. Islam offers a healthy, comprehensive system of life that channels feelings, thoughts, and desires to the healthiest output in action – one that is truly modest, for men and women, and for all of civilization, and one that is pleasing to Allah. Islam emphasizes guidelines and obligations in various societal interactions to preserve the hayaa’ of all generations. Some Muslims narrow down the consideration of hayaa’ to something like a college student struggling to avoid an interaction in private with someone of the opposite gender. But hayaa’ is not only about avoiding cyber-khalwa (private interactions of two individuals of the opposite gender) or late-night texts, or unnecessary conversations. It’s about protecting the two individuals and their loved ones for generations to come. Hayaa’ is about using the internet and all that it offers in a modest manner, knowing that Allah is watching. While we can recognize and utilize worldly advancements in technology, we also have to protect civilization and humanity’s future from the loss of hayaa’.

    Ultimately, what Islam offers is timeless, and yet because of society’s changing standards today and the predominant spread of secular values, Muslims will oftentimes feel like outcasts for exemplifying the beautiful standard of hayaa’. At times, even, Muslims may be mocked or insulted for living with modesty. However, for the sake of Allah, and for the sake of protecting society for generations to come, believers must hold on to hayaa’ and all the beauty of character that comes with it. For sure, modesty is a safeguard of virtue for the individual, the married couple, the family, and society.

  • Forgiveness in Islam

    Forgiveness in Islam

    Is it easy to forgive someone who’s wronged you? Perhaps not for everyone, and not in every situation. Think of a time in your life when you forgave someone and why you did that, what you felt, and what your perspective is now on that part of your past. To really understand the magnificent deed of forgiveness from the Islamic perspective, however, one needs to first establish some foundational matters. First, the role of Allah SWT in our lives is not limited to ritual worship such as prayer, the recitation of Qur’an, fasting, or modest clothing. Although all these acts of worship are important, we also emphasize that in Islam there is a great weight to good character, how we treat other people, and how we morally comport ourselves in this life. We can look at good character as its own act of worship, obligatory upon every Muslim, just as prayer is an obligation.

    Once we recognize the importance of character and the necessity of cultivating specific traits, we then emphasize our relationship with the creation as an extension of our relationship with Allah SWT. Based on numerous verses of the Qur’an and authentic ahadith, we are presented with an Islamic worldview that connects us in character, mind, and heart to both the Creator and the creation, with numerous examples: be merciful to other people and Allah will be merciful to you; spend in charity on others and Allah will spend (i.e., provide or bless) on you; give food and drink to those who need it and Allah will quench your thirst on the Day of Judgment and protect you; conceal the faults of other people (in certain situations, as there are important exceptions), and Allah will conceal your faults in this life and the next; alleviate the hardships of other human beings and Allah will alleviate your hardships; pardon and forgive others and Allah will pardon and forgive you. These are just some of the many examples that demonstrate how good character connects us in a beneficial way both to the creation and to the Creator.

    Emphasis on Those Closest to Us

    Islam emphasizes that the people closest to us deserve the most priority and care. Prophet Muhammad (s) was asked, “With what were you sent?” He (s) said: “He [Allah] has sent me to uphold the ties of kinship, to break the idols, and to proclaim the Oneness of Allah, not associating anything with Him” (Muslim). Taking care of our family and kin includes the rights of parents, spouses, children, siblings, other relatives, and even neighbors. It is important to note that we are not to be forgiving, kind, and compassionate to people in public, perhaps to protect one’s reputation, while being abusive and holding grudges against family members at home. In fact, “…the best of you is he who is best to his family…” (al-Tirmidhi) and, in another version, “The best of you are those who are best to their wives” (al-Tirmidhi). In our contemporary time people have become very individualistic, even self-centered, which can lead to holding grudges over insignificant or petty matters and cutting off family members much too easily.

    Some people assume that upholding the ties of family and kinship is only when they interact with us in a pleasant or appropriate way and things, therefore, are easy. The reality is that the true test of character and faith is when things get difficult, and your standard of responding is according to a standard that is independent of other people behaving well. The Prophet (s) said, “The one who maintains a relationship with his relatives only because they maintain a relationship with him is not truly upholding the ties of kinship. The one who truly upholds those ties is the one who does so even if they break off the relationship” (Bukhari).

    A man said to the Prophet (s), “I have relatives with whom I try to keep in touch, but they cut me off. I treat them well, but they abuse me. I am patient and kind towards them, but they insult me.” The Prophet (s) said, “If you are as you say, then it is as if you are putting hot dust in their mouths. Allah will continue to support you as long as you continue to do that [act well toward them]” (Muslim).

    Forgive and Allah Increases Your Honor

    What about forgiveness in the case of being wronged and not seeing any remorse? It might be that the wrongdoer refuses to acknowledge what they have done or accept responsibility. This could be a situation in which a family member may have said something harsh, a friend failed to fulfill your right, or a community member may have done something hurtful. The general Islamic approach is that it is best to forgive. Think, for instance, about the slander against Aishah (r) and how hurtful it was for her, her reputation, her family, the Prophet (s), and the rest of the believing community. When her father, Abu Bakr, found out that one of the individuals behind the spreading of the slander was a relative, one who was poor and financially supported by Abu Bakr, it was even more upsetting. Imagine yourself in his shoes as a father, or in the shoes of Aishah as a wife and daughter. How would you treat this relative knowing what they did to you was extremely oppressive and harmful? The verses in Surat a-Nur, revealed after this incident, include a wisdom expressed in the most eloquent of speech: “Let them pardon and overlook. Would you not love for Allah to forgive you? Allah is forgiving and merciful” (24:22). Abu Bakr forgave his relative and in fact increased his financial support of him, hoping for the forgiveness of Allah.

    Sometimes we’re hurt by ignorant people, and we reflect on Allah’s command to “Show forgiveness, enjoin what is good, and turn away from the ignorant” (Qur’an 7:199). In other cases, we reflect on the traits of the muhsinoon – the believers who do good – and we find them summarized in a verse with certain characteristics: “The believers are those who spend in charity during ease and hardship and who restrain their anger and pardon the people, for Allah loves the doers of good” (Qur’an 3:134).

    Is it easy to forgive? Often it is not, and that is why Allah SWT emphasizes the perseverance and patience required to do so: “Whoever is patient and forgives, verily, that is among the matters of steadfast determination” (Qur’an 42:43). In fact, the perseverance and patience required to forgive reflects a powerful strength in the believer, a strength of faith and character, and a full reliance and trust in Allah, the Ever-merciful.

    The Wisdom of Forgiveness

    In some cases, what prevents a believer from forgiving a person who has wronged him is that it can be hard to let go of feelings of hurt, disappointment, anger, or resentment. But forgiveness can bring healing, emotionally and mentally. And, of course, there are religious benefits which the Prophet (s) pointed out: “Charity does not decrease wealth, no one forgives except that Allah increases his honor, and no one humbles himself for the sake of Allah except that Allah raises his status” (Muslim). So, it is honorable to forgive, and the act of forgiveness increases one’s honor.

    I recognize in the writing of this article that there are many exceptional cases to the general emphasis on forgiveness — there are cases of ongoing physical or emotional abuse that need to be remedied immediately. Thus, there are individuals in the midst of such abuse who may not relate to what is being shared here about forgiveness. I urge those who need help to reach out to organizations, Islamic centers, and community leaders to help them. Beyond that, I urge readers to consider the general importance of forgiveness, the value of its reward compared to holding on to feeling wronged, and the liberation of the heart from grudges towards others.

    Remember that, ultimately, we are all in need of Allah’s mercy, especially because of how often we make mistakes and fall short. We pray for Allah to forgive us and be merciful to us. And we do this instinctively, without a second thought. But we hold onto grudges against others, sometimes for an entire lifetime. We can, however, cultivate the trait of forgiveness, bring healing to our own self and to others. This is the height of wisdom and common sense. As the Prophet (s) said, “Be merciful to others and you will receive mercy. Forgive others and Allah will forgive you” (Musnad Ahmad).

  • Two Types of Hypocrisy

    Two Types of Hypocrisy

    What does it mean to be a hypocrite? Linguistically, hypocrisy can refer to many things, including the intentional external deception that contradicts the internal or private state of belief. From the Islamic perspective, hypocrisy is of two types, both of which are dangerous and require a closer look in order to protect us and our societies from harm in this life and the next. The two types of hypocrisy are the hypocrisy of beliefs and the hypocrisy of actions.

    The hypocrisy of actions (nifaq ‘amali) refers to actions tainted with characteristics of hypocrisy, but actions which, if committed by a believer, do not necessarily expel them from Islam. These actions can be considered major sins (kabaa’ir) and they are generally reflective of a spiritual or character defect that needs to be remedied before it leads to greater harm. Examples of hypocrisy in action are referenced in several well-known prophetic narrations, such as, “Among the signs of a hypocrite are three, even if he fasts and prays and claims to be a Muslim: when he speaks, he lies, when he gives a promise, he breaks it, and when he is trusted, he betrays” (Bukhari). In a similar report, a fourth trait is mentioned, “and when he [the hypocrite] argues, he transgresses” (Bukhari).

    These four characteristics are four amongst a dozen, and they require us to reflect on our internal and external states to ensure that we are not falling into these sins. When you speak, speak only the truth and surround yourself with the people of truth. When you make promises, fulfill every promise and consider every commitment to be solemn and sacred. When promises are made by believers, and they say, “I will… insha’Allah (God willing),” sometimes they consciously intend to keep that promise but casually breach that commitment as if having stated “insha’Allah” relieves them of that duty; or they do not truly intend to act upon that commitment or promise. When you are trusted, never betray that trust. It takes years to build trust and one moment to destroy it, whether in a close long-term relationship or with casual friends, community members, or strangers. Prophet Muhammad (s) was known as the “the Truthful, the Trustworthy” (as-Sadiq al-Amin), even before he received revelation. This epithet is reflective of the true traits of purity and goodness that Muhammad was known to possess. Finally, regarding the fourth trait, the believer does not cross lines when an argument ensues. The hypocrite transgresses and becomes hostile or even nasty. Violations of adaab (etiquette) are committed. The believer, in contrast, is respectful, gracious, and kind even when disagreements arise.

    The second type of hypocrisy, and the more serious one, is the hypocrisy of beliefs (nifaaq i’tiqaadi), and it is referenced in the Qur’an on at least a dozen occasions, and generally it refers to the hypocrites (munāfiqūn) during the time of the Prophet, those who disbelieved in Islam but externally presented themselves as Muslims for various reasons. Allah promises these types of hypocrites the worst punishment in the Fire: “Verily the hypocrites are in the lowest depths of the Fire” (Qur’an 4:145). They are described as thinking they can deceive Allah, but rather it is only themselves who are deceived. “Surely the hypocrites seek to deceive Allah, but He outwits them” (Qur’an 4:142).

    Oftentimes, the hypocrites would seek to fake their embrace of Islam in order to divide the community from within, or to cause trials and tribulations (fitan), such as by faking their conversion to Islam and then shortly thereafter announcing their conversion back to paganism. Others feigned their Islam in order to benefit from a Muslim identity and status in the society in Madinah, and yet others did so in order to hide their true beliefs as long as possible until the time for an attack was considered suitable. These hypocrites were usually from the “elite” class of Quraysh, and they had political power, tremendous wealth, and strong social standing.

    Characteristics of Hypocrites

    In one verse of the Qur’an, Allah exposes eight characteristics of these hypocrites in a surah titled Al-Munafiqun (The Hypocrites), which comes with many lessons for the early Muslim community and Muslims until the end of times. For example, the first two traits in the verse are referenced as follows: “When you see them, their outward appearance impresses you. And when they speak, you listen to their speech” (63:4).

    ‘Abdullah bin ‘Abbas has stated that ‘Abdullah bin Ubayy (a known hypocrite) was a strongly built, handsome, and eloquent person, and the same was the case with most of Ubayy’s companions. Furthermore, these “nobles” of Madinah were privileged to be educated, so they were articulate, and their mastery of eloquent rhetoric was known. It was not unusual then, nor is it unusual today, that a person of evil might simultaneously be attractive, well-educated, wealthy, influential, or captivating in their speech. These characteristics do not necessarily reflect truth or falsehood, and therefore they should not be measuring sticks of truth. The wise individual does not incline to someone simply because their speech is eloquent or because he or she is physically attractive; rather, the wise individual knows that truthfulness and goodness correlate to a healthy and pure mind and heart, not to any outward attributes.

    In the age of influencers and social media, one notices an obvious trend in the individuals who often have large followings: they do not necessarily have anything true to say, anything valuable to offer, or anything moral to share. Having influence is not a measure of truthfulness or goodness, it’s simply a tool like any other; some will utilize it to facilitate their hypocrisy or immorality, and others will use it for truth and goodness. Today, many politicians notoriously use their influence with carefully crafted PR campaigns, slogans, and social media posts in order to sway the masses to their ideological campaigns and/or policy positions. Some may completely deceive their followers with their promises and claims and portray themselves as the champions of whatever values their target audience holds, while others, including among Muslim politicians, pander to every demographic from whom they seek support, such as by quoting something relevant to them (perhaps a verse of the Quran or hadith), while completely disregarding that group in their actual policies once they’re voted into a particular office.

    Avoiding Ego-driven, Hypocritical Actions

    Believers should reflect on what they value. Valuing influencers or famous people because of their celebrity, beauty, or eloquent speech isn’t equal to valuing people because of something true or beneficial they have to offer. It might be the case that some people who are speaking the truth are also eloquent, beautiful, or influential, but the point is that it isn’t necessarily the case. Furthermore, the traits that are visibly public – like those mentioned above – are only good in believers if the intention and use of these blessings are sincere and pure. Many people put on a face of morality in public but abuse their family members behind closed doors. Others put on the face of generosity in public but seek only worldly status or praise through their generous donations. Yet others might present themselves as knowledgeable, reciting the Qur’an, but their intentions are not sincere, for the sake of Allah. On that note, one of the most profound warnings about avoiding ego-driven actions is the following hadith:

    Abu Hurayrah (r) said: “I heard the Messenger of Allah say: Verily, the first people to be judged on the Day of Resurrection will be a man who was martyred. He will be brought, the blessings of Allah will be made known, and he will acknowledge them. Allah will say: What did you do about them? The man will say: I fought in your cause until I was martyred. Allah will say: You have lied, for you fought only that it would be said you were brave, and thus it was said. Then, Allah will order him to be dragged upon his face until he is cast into Hellfire. Another man studied religious knowledge, taught others, and recited the Qur’an. He will be brought, the blessings of Allah will be made known, and he will acknowledge them. Allah will say: What did you do about them? The man will say: I learned religious knowledge, taught others, and I recited the Qur’an for your sake. Allah will say: You have lied, for you studied only that it would be said you are a scholar, and that you recited the Qur’ān, and thus it was said. Then, Allah will order him to be dragged upon his face until he is cast into Hellfire. Another man was given an abundance of blessings from Allah and every kind of wealth. He will be brought, the blessings of Allah will be made known, and he will acknowledge them. Allah will say: What did you do about them? The man will say: I did not leave any good cause beloved to you but that I spent on it for your sake. Allah will say: You have lied, for you spent only that it would be said you are generous, and thus it was said. Then, Allah will order him to be dragged upon his face until he is cast into Hellfire” (Muslim).

    The believer does not assume that setting sincere intentions and acting upon that basis is a one-time task, but rather an ongoing act of worship, a jihad (striving against one’s lower desires), and a facet of the test of this world. Furthermore, the believer – unlike the hypocrite – recognizes that the praise of people and the material gains of this world are worthless reasons to do good deeds, as all human praise and material gains will be insignificant on the Day of Judgment. The Prophet (s) once said to the companions, “Verily, my greater fear for you is the lesser idolatry.” They said, “What is the lesser idolatry, O Messenger of Allah?” The Prophet said, “It is showing off. Allah, the Exalted, will say to them on the Day of Resurrection, when people are being recompensed for their deeds: go to those for whom you made a show in the world and look —do you find any reward with them?” (Musnad Ahmad).

    Don’t do good for the sake of showing off to the community. Don’t present a righteous face while oppressing yourself or your loved ones behind closed doors. Do good sincerely for the sake of Allah because you recognize His right upon you, the purpose of life, and the eternal return on sincere deeds in the afterlife. Protect the rights of others, as well as yourself, by continuously reviewing and renewing your intentions and actions.

    May Allah guide our hearts, protect us and our societies, and keep us steadfast upon sincerity. May Allah protect us from the people and actions of hypocrisy, so prevalent in the world today.

  • Lessons on Sacrifice from the Legacy of Ibrahim (s)

    Lessons on Sacrifice from the Legacy of Ibrahim (s)

    When you think of Prophet ibrahim (Abraham), with his powerful and numerous stories referenced in more than 200 verses across 25 suwar (chapters) of the Qur’an, how would you summarize his legacy? I suggest that one word, it could be said, sums it up — sacrifice.

    
Ibrahim (s) was nicknamed the “khaleel” or “friend” of Allah (Qur’an 4:125), praised for being honorably truthful (siddiq, in 19:41), compassionate and gracious (haleem, in 11:75), and, importantly, a monotheist upon pure natural faith (hanif, in 3:67 and seven other verses). Throughout the year, the legacy of Ibrahim is referenced in different ways, and oftentimes it is emphasized more during the days of Dhul Hijjah due to the sacrifices he made. As Muslims, we recognize that the stories of the Qur’an are to teach, to guide, and to uplift. These stories are historical realities that took place with human beings similar to us – and yet different, at times – and the stories we read in the Qur’an are ones that can inspire us to make real changes in our lives and our communities.

    Ibrahim sacrificed everything in pursuit of truth, and he did not give up until he found that truth. Allah reveals to us the story of how Ibrahim asked questions to his father and others in his idol-worshiping community such as: “Why do you worship what can neither hear nor see, nor benefit you at all?” (19:42). He also observed the natural world around him via a spiritual-empirical lens, seeing the stars, moon, and sun, for example, as they appeared in all their celestial glory but then vanished with the coming and going of night and day, until he concluded that the only one worthy of worship, the one true God, is “…the one who created the heavens and the earth…” (Qur’an 6:76-79). He had continued searching for the truth until he had full conviction in the one God, the creator of all that exists, and thereafter followed divine inspiration and his realization as a prophet.

    Sincerity and Dedication in Search for Truth

    Today, people claim to search for truth and oftentimes don’t mean it in anything more than a superficial way. Giving up is easy when there is a multiplicity of options that all can be presented as equally valid, and the truth becomes blurred by our own modernist and “sophisticated” mindset. Even when someone embraces a system of belief but then has doubts, for example, or struggles with an element of faith, how much sincere effort do they put into the pursuit of truth and finding conviction in their belief in that truth in order to overcome that doubt?

    In a post-truth world in which most individuals worship their own desires, people inevitably take their desires as gods (i.e., idols) and sacrifice everything, sometimes even those they love, for the sake of their own desires. Their desires and their personal narrative, their “lived experience,” become their ultimate truth, which is essentially one of the main logical conclusions of one form of liberalism today.

    Our level of sincerity and dedication determines where we end up in life, and how much truth we attain. The quicker one gives up the pursuit of truth for satisfaction of desires, the more attached to desires one becomes, and the more difficult and distant the truth seems. It is crucial that we are intellectually humble, spiritually sincere, and psychologically resilient in the pursuit of truth and conviction, to overcome laziness, the schemes of the devils, the societal pressures around us, and the distractions and illusions of this superficial and transient world.

    The fact is that God promises guidance to those who sincerely seek guidance: “As for those who struggle in Our cause, We will surely guide them along Our Way. And Allah is certainly with the good-doers” (Qur’an 29:69). Even for “practicing” Muslims, there is a promise too: if you want to become better, and if you truly desire improvement, Allah promises that you will have guidance in proportion to how sincere and dedicated (i.e., striving) you are, and more guidance will be given in addition to that: “As for those who are rightly-guided, He increases them in guidance and blesses them with righteousness” (Qur’an 47:17).

    Pursuing Truth and Calling Others to It

    Sacrificing one’s desires for the truth, in following the footsteps of Ibrahim (s), requires one to pursue truth and also call others to it. Advocating for what is true is not easy work, nor is it a one-time endeavor. Ibrahim relentlessly searched for truth, did not give up, and also called his entire community to the truth as well. It would be easy for most believers to assume that pursuing the truth is an individualistic objective, and that the comfort that comes with “keeping it personal” is preferable to the hard work of helping to bring others to the same realization. Peer and societal pressures, particularly in the twenty-first century, might seem discouraging and difficult to overcome.

    The idols people worship today – money, power, fame, and influence, amongst other things – are prevailing and increasing in different parts of the world. At a deeper level, the primary idol that is worshiped is that of one’s own desires — which, in essence, is self-worship. This is an idol that might seem difficult to convince people to detach from. For many people, whatever desires they have, and whatever comes to mind, so long as it “doesn’t directly harm other people” – it becomes not only acceptable, but important to pursue as part of one’s journey towards apparent “happiness.” Thus, sacrifice in this context of self-centeredness requires us to remember the principle that the truth is greater than our desires. The truth, and our purpose in this life, is greater than pursuing our desires.

    Additionally, true love of God, and true sacrifice for His sake, is so that we choose Allah over our own desires. That love is tested on a daily basis with the numerous decisions we make, from the time of morning prayer up to and including the moment of sleep. As an end result, those who sacrifice in this world their desires out of love for Allah are promised a Paradise that is eternal, wherein “They will have whatever they desire [eternally], and with Us is more” (50:35). The people of paradise are given an eternal reward, indescribable and unimaginable to us in this world, for choosing to pursue the truth in this life rather than their uncontrolled desires. Furthermore, the desires that do exist that are natural and acceptable, such as the enjoyment of food, drink, achievement, etc., are meant to be channeled in a morally noble manner in this world, but the desires of paradise, pure and sound, are fulfilled forever in a manner we cannot possibly imagine.

    Throwing Off the Shackles of Self-worship

    So, in light of our emphasis on sacrifice, we should strive to liberate ourselves from the shackles of self-worship while also helping others to be liberated in the process, from the worship of their own worldly and superficial idols. Sometimes, believers mistakenly assume that religion is a sensitive subject which should never be explicitly addressed, but if they were to see people running towards the edge of a cliff, or a fire, or any other form of harm, they would urgently call out to them and warn them about impending danger. Likewise, educating others about Islam through a wise, gentle, prophetic manner, and in the right time and place, is for the sake of helping save as many lives as possible.

    The pursuit of social justice causes for the Muslim is about liberating people from all forms of injustice and oppression, as viewed through the lens of objective morality. All oppression and immorality in this world stems from a lack of implementation to God’s revealed law, and if we are to successfully navigate the many problems we face in most societies today, such as racism, wealth inequality, violation of civil and human rights, etc., then our moral reference points, determined by the criteria of Qur’an and sunnah, guide us to the most correct solutions. And, of course, the Muslim worldview aims for the liberation of people from both external and personal causes. This framework sees the liberation from idol/self-worship as just as important. Educating people about the truth of Islam and liberation through submission benefits individuals, families, communities, and societies.

    Finally, when one considers the various stories of sacrifice and trials in the life of Ibrahim, such as being thrown in a fire (21:68-69) or the command to sacrifice his beloved son (37:99-111), one should reflect on his or her own sacrifices on a daily basis. Ibrahim was willing to sacrifice his son – although eventually he was replaced with the sacrificial animal – and yet he did not have to. His choice to empty out his heart of all worldly attachments and to place them second after his love of God, meant that his heart was completely filled with the love of Allah and submission to His command. He passed the test, and as a result his son was “given back” to him on new terms, one in which they were both willing to submit to God in total completeness.

    Detachment from worldly things is not always easy. Detaching ourselves from people (in such way that we still care but we do not place them as priority over Allah SWT) and material things can seem difficult and unpleasant. However, detaching from this world and filling one’s heart completely with the love of the One who created it, is liberating and otherworldly. He is the One who forgives us every time we turn to Him, accepts us every time we call upon Him. He created us, loves us, and wants us to reach paradise, and yet we at times disregard Him and misunderstand His guidance. The worldly thing that is taken away is meant to purify the heart and make us better. It is meant to test our beliefs and raise our rank. When we attach ourselves to the Eternal, the One who sustains all that exists (Al-Hayy Al-Qayyoom), we keep the temporary things of this fleeting life in a proper perspective and right value.

    “O mankind, it is you who stand in need of Allah, and Allah [alone] is the Self-sufficient, the Praiseworthy” (Qur’an 35:15).

    We ask Allah to detach our hearts from this world and to attach our hearts to His pleasure and the afterlife, and to guide us to the knowledge and understanding that produce actions that are most pleasing to Him.