بسم الله الرحمن الرحيم

Tag: wisdom

  • The Astonishing Power of Words

    The Astonishing Power of Words

    The average human speaks thousands of words each day. Social beings who crave meaningful connection, we regularly talk with family, friends, neighbors, coworkers, and sometimes even strangers. With all these conversations we are having–all the thousands of words that pass through our lips – how many of us are mindful of what we utter? How many of us stop to reflect on the immense importance of choosing our words carefully?

     

    In Islam, the power of words cannot be underestimated. They have the potential to propel us towards Allah’s pleasure or drive us away from Him.

     

    Our tongue, working with the lips and teeth, allows for speech which has enormous influence on the actions taken by the body. Abu Sa’id al-Khudri reported that the Prophet, peace and blessings be upon him, said, “When the son of Adam wakes up in the morning, all of his limbs defer to the tongue and they say, ‘Fear Allah regarding us, for we are only a part of you. If you are upright, we are upright. If you are crooked, we are crooked’” (Sunan al-Tirmidhi).


    Maintaining an “upright” or wholesome tongue might seem easy, but the Prophet, peace be upon him, said that most humans fail this crucial test.  Abdullah ibn Mas’ud reported: “The Messenger of Allah, peace and blessings be upon him, said, ‘Most of the sins of the children of Adam are on their tongues’” (al-Mu’jam al-Kabir lil-Ṭabarani).

     

    We know, therefore, that the words we speak can be the main cause of earning Allah’s displeasure. Acts like backbiting, using foul language, belittling others, and lying are all ways we can sin with our tongues. On the other hand, we can use words to make a positive impact on the people around us and to earn Allah’s pleasure. In the Qur’an, God says, “Do you not see how Allah compares a good word to a good tree? Its root is firm and its branches reach the sky, always yielding its fruit in every season by the Will of its Lord. This is how Allah sets forth parables for the people, so perhaps they will be mindful” (14:24-25).

     

    The Prophet (s) said, “A man speaks a good word without knowing its worth; Allah records for him His good pleasure till the day he will meet Him; and a man utters an evil word without realizing its importance; Allah records for him His displeasure till the day he will meet Him” (Riyad as-Salihin, Book 18, Hadith 1516).

     

    Imagine! Our good words have the potential to bear beautiful fruit continually like a miraculous tree and to earn magnificent rewards that Allah will accumulate for the day we meet Him in the afterlife. How wonderful it would be to find an immense load of positive words we’ve uttered, saved and savored by the One who hears and records every single one!

     

    Now that we are eager to use our words for good, what are some ways we can do this?

     

    • Give dawah. We can call others to Islam with our words. This might include explaining the basic rules and pillars of our faith, and it might also be more subtle. We teach others about Islam every time we use our tongues to tell the truth, to give sincere compliments, to say words of patience and encouragement rather than annoyance, to keep our language clean and our message wholesome. We can use our tongue for good in almost every interaction we have, and in nearly every circumstance with neighbors, coworkers, friends, family, and strangers.

     

    • Instill a love of Islam in our children. The way we speak about our faith will influence our children. When it is time to pray, do we sigh and say, “Ugh! I have to hurry up and pray maghrib?” or do we say, “Maghrib has just entered! Allah is waiting to hear from us and to answer our du’as!”

     

    When a calamity strikes, do our children hear us say, “Why did Allah allow this to happen to me?” or “This is so unfair!” Or do they hear us utter, “There is no power or strength except with Allah,” or “Alhamdullilah” or, “Allah, please help me find a solution to this difficulty?”

     

    • Enjoin what is right and forbid what is wrong. In a world that is filled with inequity and injustice, we have the power to use our words to speak up for what we know is fair and good, and to decry unfairness and corruption. This takes courage, though. It is easy to speak about people behind their backs, or to complain from the relative anonymity of a social media post, or to grouse with friends. But to confront a tyrannical person directly . . .  to protest injustice face-to-face . . .  or to publicly praise a noble cause even when it’s not in line with popular opinion . . . that is a courageous and worthy use of words.

     

    In the Qur’an, Allah tells us, “The Most Compassionate, He taught the Qur’an, created humankind, taught him speech”(55: 1-4).The speech that He has taught us has immense power. We can use it to please Him, make the world a better place, and earn unfathomably wonderful rewards in Paradise, or we can abuse it, causing disastrous results. When we think about it, it is disconcerting that the tongues that we take for granted and the words that spew from our lips in torrents can be so potent. We speak so much, yet we rarely stop to ponder whether our words are propelling us towards the Hellfire, or helping us reach heavenward like fruitful, blessed trees.

    This article is a reminder to me and to all of us that our words deserve a great deal of thought and care. If we tend to be heedless with our tongues, it is time to break that habit and replace it with something better. The Prophet (peace be upon him) said, “He who believes in Allah and the Last Day must either speak a good word or remain silent” (Saheeh Al-Bukhari, Saheeh Muslim).

     

    Let us make every effort to make good words – or silence – our only presentation to the world.

  • The Wisdom Found in Remembering Death

    The Wisdom Found in Remembering Death

    For Muslims, the meaning of life and death is situated within the paradigm of surrender to Allah SWT in order to fulfill the purpose for which we were created — “He who has created death as well as life, so that He might test which of you is best in conduct…” (Qur’an 67:2). We are reminded in the Qur’an that “When their specified time arrives, they cannot delay it for a single hour, nor can they bring it forward…” (Qur’an 16:61).

    Given the inevitability of death, and given that we are tested by Allah, how should we position ourselves mentally and emotionally in our lives? Ibn Umar (r) said, “The Messenger of Allah, may Allah bless him and grant him peace, took me by the shoulder and said, ‘Be in this world as if you were a stranger or a traveler on the road.’” The Prophet (s) has also stated, “In the evening, do not anticipate the morning, and in the morning do not anticipate the evening. Take from your health for your illness and from your life for your death” (Bukhari). A man said, “O Messenger of Allah, which of the believers is best?” The Prophet said, “Those with the best character.” The man said, “Which of the believers is the wisest?” The Prophet said, “Those who remember death often and have best prepared for it with good deeds; those are the wisest” (Sunan Ibn Majah).

    We should often reflect about the deep meaning of death and its impact on how we live. If we remember that this life is a preparation for the Day upon which Allah SWT will recompense each soul according to what it has earned, that death is the transition to the next life, and that death could be now or tomorrow, then we will live as if it is our last day of life and the last chance to please Allah SWT and to earn His mercy and forgiveness. That mindset is captured by what the Prophet (s) said about prayer: “…and pray the prayer of a man who does not think he will pray another prayer” (Silsilah al-Sahihah). If we keep the remembrance of death fresh in our minds when we go through our daily lives, we will have greater awareness, surrender, humbleness, dignity, and calm.

    It is important to qualify one thing: remembering death is not meant as a depressing or morbid practice. It is meant to keep us focused on the transitory nature of this earthly life, to let go of and not fret the small annoyances, and to treasure each moment as an opportunity to demonstrate our faith Strive to Remove the Veils of the Ego.

    In The Alchemy of Happiness, Imam Al-Ghazali writes: “His five senses are like five doors opening on the external world; but, more wonderful than this, his heart has a window which opens on the unseen world of spirits. In the state of sleep, when the avenues of the senses are closed, this window is opened, and man receives impressions from the unseen world and sometimes foreshadowings of the future. His heart is then like a mirror which reflects what is pictured in the Tablet of Fate. But, even in sleep, thoughts of worldly things dull this mirror, so, that the impressions it receives are not clear. After death, however, such thoughts vanish and things are seen in their naked reality, and the saying in the Qur’an is fulfilled: “…We have lifted from you your veil, and keen is your sight today’” (Qur’an 50:22).

    The worldly things that dull the mirror of the heart are most often associated with pride and self-aggrandizement, looking for worldly reward; that is, seeking praise from others or desiring wealth and material acquisition. When we desire to aggrandize the self, we feed the ego. Imam Abul Qasim Al-Qushayri, may Allah be pleased with him, said, “The spiritual warrior is he who breaks an idol; and the idol of each person is his [own] ego.”

    Turn Knowledge of the Tongue into Knowledge of the Heart

    Imam Al-Ghazali says in the above-cited passage that after death all things will be seen “in their naked reality.” While that absolute clarity is consigned only to the hereafter, we can still strive to remove veils of ego that prevent us from seeing things in this life in a way that aligns more with reality. Some of the veils of ego are anger, envy, pride, and greed. Remembering death, we can make effort to remove the veils so that we see and understand life and ourselves and others with more clarity. Some results of that effort include:

    • we more and more grasp the principle of cause and effect, especially with regard to our own behaviors
    • we understand in a deeper way what matters, what has genuine value, and what has priority
    • we make more productive and responsible decisions
    • we respond rather than react
    • we gravitate to people and experiences which nourish and positively challenge us
    • we avoid or remove ourselves from those persons or situations which potentially can harm or debase us
    • we refrain from doing foolish, counterproductive, or self-destructive things

    Remembering death can benefit us in many ways. Three of those benefits were mentioned at the beginning of this piece, and we can now add a fourth benefit:

    1. keep us focused on the transitory nature of this earthly life
    2. let go of and not fret the small annoyances
    3. treasure each moment as an opportunity to demonstrate our faith
    4. help us remove the veils of ego

    A good exercise is to make one’s own list and add benefits, and to review it regularly.

    Another good exercise is to assess on a daily basis, at the end of the day before going to bed, how well we did in remembering death, both as a motivator and an insight into the meaning and purpose of this life. For example, we can —

    • ask ourselves if we remembered death at any point during the day
    • ask ourselves if we paused at least one time during the day and reflected on the deep significance of death and its impact on our lives
    • ask ourselves if we made effort today to remove the veils of ego
    • ask ourselves if remembering death at any point today benefitted us
    • ask ourselves if we prepared for death this day with the doing of good deeds

    “And be conscious of the Day on which you shall be brought back unto God, whereupon every soul shall be repaid in full for what he has earned, and none shall be wronged” (Qur’an 2:281).

  • Rush to Virtue

    The Prophet Muhammad (saws) said:

    “You should rush towards virtuous deeds before you are overtaken by turbulent times like a portion of a pitch-dark night, times in which a person may wake up believing and lose faith by nightfall, or believe at nightfall and lose faith by morning, selling one’s religion for a paltry, worldly profit.” (Muslim)

    A timely prescription, a warning and a truthful prediction! These insightful Prophetic words could not come at a more opportune time. The prescription is for general virtue, the prophecy a time of unprecedented turmoil of faith and intense greed.

    The Moral Virtue Imperative

    These words open with an important Islamic value with universal implications. We all know what virtue and good means. It stems from an innate sense of goodness ingrained in all of us, known in Islamic tradition as the fitrah. It is for this reason that—despite all of the differences between people of varying cultures, regions and religions—basic human values and morality is generally equivalent and agreed upon across nations and societies throughout the world. These values include decency, modesty, justice, fairness, truthfulness and respect for the less fortunate, among many others.

    Not only does Islam call to this basic morality but the manner in which it does so is highly instructive. The Prophet used the term mubadarah (meaning rush, hurry, hasten), indicating a sense of urgency and priority. In fact, this is a consistent pattern in Islamic texts. Even the Quran, whenever it calls to virtue or to the Hereafter, uses the language of competition, racing and rushing. There are numerous such verses including Race to the forgiveness of your Lord and to Paradise [3:133]; Compete with one another in goodness [2:148], and others.

    Contrast this to the verses which allow human beings to partake in the business of the world, such as food, drink, and sustenance: “He made the earth subservient to you, so walk in its paths and eat from His providence.” [67:15] Running versus walking. This world versus the next one. The difference is subtle but at the same time unmistakable.

    The lesson is that the world is in urgent need of virtue, we are in need it. The lesson is that our time is running out, and we should feel the sense of urgency. Raise the bar and push yourself harder, in the spirit of athletics and healthy competition.

    Faith Turmoil

    The Prophet then mentioned the consequences of neglecting this important teaching, with a warning of a frightening time of unstable faith and greed.

    According to the commentators of the Prophetic narrations, this warning has several layers of meaning. On one level, it is a warning for us to busy ourselves in virtue before we are personally overtaken by turbulent times in our lives that distract us from good works. On a broader level, it is a call for us as a nation to busy ourselves in preparing for the Hereafter before a collective period of turbulence overtakes us, towards the end of time, that shakes the foundations of our faith. On another level, the implied lesson is that when one does not adopt a life prioritized and oriented to virtue and the Hereafter, the inevitable result is that our life becomes marked by turbulence and strife which places our faith in danger.

    The well-known ability of the Prophet Muhammad to express profound and deep meanings with the choice of his words (jawami‘ul kalim) makes it probable that all these meanings and lessons are intended.

    It can easily be argued that the period foretold by the Prophet is closer to our times than any other point in our history. Could anyone have visualized 14 centuries ago a future world that would be interlinked into a global village, where the views and thoughts expressed by a single person in the far reaches of the world would have repercussions throughout the nations, and where the issue of religion and religious identity would have become as fluid as they are today?

    We are all proudly aware that Islam is the fastest growing religion in the West today, which means that people are leaving other religions to embrace Islam. But at the same time, most of us live in denial of the fact that there are also a growing number that are leaving Islam to adopt other religions, or ceasing to practice and live by the principles of Islam.

    Did the Prophet Predict Islamophobia?

    Moreover the phenomenon of Muslims, or “former Muslims” to be more precise, selling their religion for a paltry price is also painfully obvious. We live in an era of rising Islamophobia and hatred of others, where an industry exists that places financial incentives in speaking out against Islam and Muslims in sensational ways. There are numerous individuals claiming to be former Muslims who are rewarded with lucrative book contracts and immediate airtime on FOX, CNN and other media outlets.

    Our Prophet predicted this time of fluid and shifting faith, with Muslims leaving their religion and vice versa, and the resulting cottage industry that rewards this practice with worldly incentives. For believers it is important to note that the Prophet described these financial gains as meager and paltry in the final analysis.

    The solution from our Blessed Prophet is very simple: Rush to virtue and good works. Let us as a community respond to the barrage of Islamophobia and national hatred with an equivalent barrage and national campaign of good works.

    “Goodness and evil can never be equal. Repel evil with that which is better, and you will find that your enemy become your friend.” [The Quran 41:34]

    Let us repel evil with virtue, and hatred with love. That is the Prophetic way.