This article was first published on October 24, 2011.

Tuesday (September 15th) is the first day of the month known as Dhul-Hijjah. Our hearts and prayers are with those undertaking the difficult pilgrimage during these days. For those of us who are not performing the Hajj, there are still many ways to make the most of this blessed time!

Virtues of the first 10 Days of Dhul-Hijjah

How many times have we heard Surat Al-Fajr recited, be it in our homes, while memorizing, or in the mosque? As a shorter surah, it may be a frequent part of our prayers, but taking the time to reflect on even a part of the first verse reveals a treasure of meaning. In the first two ayahs (verses) of Surat Al-Fajr, Allah says:

“By the dawn; And [by] the ten nights.” (89:1-2)

According to scholars of the Qur’an, the days mentioned as significant enough for Allah to swear by them are the first ten days of Dhul-Hijjah.

Describing how these ten days are among the best, the Prophet (peace and blessings of Allah be upon him) said: “There are no days on which righteous deeds are more beloved to Allah than these ten days.” They said: “Not even jihad for the sake of Allah?” He said: “Not even jihad for the sake of Allah, unless a man goes out himself for jihad taking his wealth with him and does not come back with anything.” [Bukhari, 2/457]

The Prophet (peace be upon him) also said: “There is no deed that is better before Allah or more greatly rewarded than a good deed done in the (first) ten days of al-Adha.” He was asked: “Not even jihad for the sake of Allah?” He said: “Not even jihad for the sake of Allah, unless a man goes out himself for jihad taking his wealth with him and does not come back with anything.” [Al-Daarimi, 1/357]

Thus, the ten days are better than all other days of the year, with no exception, even the last ten days of Ramadan. (The last ten nights of Ramadan, however, are understood to be better than the nights of Dhul-Hijjah, because they include Laylat al-Qadr (the night of power), which is better than a thousand months. (Qur’an 97:3)

Therefore, whoever is not able to go to Hajj should use this blessed time to complete even more righteous deeds than usual. These can include anything such as giving charity, honouring one’s parents, upholding the ties of kinship, and enjoining what is good and forbidding what is evil. Fasting and remembrance are particularly recommended:

1. Fasting Nine days, especially on the Day of ‘Arafah

It is Sunnah for the Muslim to fast on the first nine days of Dhul-Hijjah, because fasting is one of the best of deeds. In a hadith qudsi, Allah says: “All the deeds of the son of Adam are for him, except fasting, which is for Me and I shall reward for it.” [Bukhari, 1805]

The Prophet (peace be upon him) used to fast on the first nine days of Dhul-Hijjah. The Prophet (peace be upon him) said, “The Prophet used to fast on the first nine days of Dhul-Hijjah and the day of Ashura, and three days each month, the first Monday of the month and two Thursdays.” [Abu Dawood, 2/462]

The ten days of Dhul-Hijjah include Yawm al-`Arafah (the Day of `Arafah), on which Allah perfected His Religion. The Prophet (peace be upon him) said: “Fasting the day of `Arafah expiates the sins of two years: the past one and the coming one. And fasting the day of Ashura expiates the sins of the past year.” [Muslim]

2. Remembrance

It is Sunnah to recite remembrances known as the takbeer, tahmeed, tahleel, and tasbeeh during the first ten days of Dhul-Hijjah, saying these words out loud in the mosques, homes, streets and every place in which it is permissible to remember Allah:

• Takbeer: Allahu akbar (God is most great)
• Tahmeed: Al-hamdu Lillah (All praises be to God)
• Tahleel: Laa ilaha ill-Allah (There is no god but Allah)
• Tasbeeh: Subhaan-Allah (Glory be to God),

The Prophet (peace be upon him) explained how, “There are no days that are greater before Allah or in which good deeds are more beloved to Him, than these ten days, so recite a great deal of tahleel, takbeer and tahmeed during them.” [Ahmad, 7/224]

While there are different versions, the takbeer can also be recited as follows:

Allahu akbar, Allahu akbar, laa ilaaha ill-Allah, Allahu akbar, wa Lillaah il-hamd.

Allah is Most Great, Allah is Most Great, there is no god but Allah; Allah is Most Great and to Allah be praise.

The compilation of Hadiths and content used for this article can be found at:
http://islamqa.com/index.php?ref=49042&ln=eng&txt=Ðí%20ÇáÍÌÉ
http://islamqa.com/index.php?ref=1699&ln=eng&txt=dhul%20hijjah

Originally published in August 2011.

We thank Allah subhanahu wa ta`ala (exalted is He) who has blessed us with witnessing yet another Ramadan! The Prophet ﷺ (peace be upon him) said that actions are judged by their ending [Bukhari]. So while many of us have started preparing for Eid, we should also make sure that we end this blessed month in a great way.

Tawbah: Repentance

We end this month by returning to Allah (swt) in a state of humility and repentance. We seek forgiveness of Allah (swt) and repent to Him because we acknowledge that our deeds are deficient, and we acknowledge that we have wronged ourselves and others.

Repenting to Allah (swt) is a reminder that Allah is the One who guided us to righteous deeds, and we do not know if He will accept them from us. Allah (swt) teaches us in the Qur’an that when we end a deed, we end it with seeking forgiveness. We seek forgiveness after finishing our prayers and after we end a gathering just as Allah (swt) told the Prophet ﷺ to seek forgiveness and to repent after the Opening of Makkah.

We are taught to repeat the du`a’ of the last 10 nights: “O Allah, You Alone are the One who Pardons, and You Alone love to Pardon, so pardon me.” This du`a’ embodies one of the goals of Ramadan, to be forgiven and to start anew. Pardoning, or ‘afw, means to wipe the slate clean. We end this month by turning back to Allah (swt) and asking Him to wipe our slates clean.

Shukr: Gratitude

We end this month in a state of gratitude to Allah (swt). Allah (swt) says:

“[…] to complete the period and to glorify Allah for that [to] which he has guided you; and perhaps you will be grateful,” (Qur’an 2:185).

We thank Allah (swt) for all that He has given us during this month. He blessed us to be among those who worshiped Him and He gave us the health and ability to fast, to pray, and to increase in our good deeds. We thank Him for giving us the opportunity to grow and come closer to Him. We thank Him for the innumerable gifts – the ones we often forget because we are accustomed to their presence in our lives.

Gratitude is a trait of the believers that is highlighted throughout the Qur’an and the tradition of the Prophet ﷺ. We even see that when the believers enter Paradise, they say:

“[…] ‘Praise to Allah, who has guided us to this; and we would never have been guided if Allah had not guided us.’ […]” (Qur’an 7:43).

Being grateful to Allah (swt) and thanking Him reminds us to be humble, because we would not have received anything good or have had the opportunity to do any good without the Help of Allah (swt). Gratitude is a means to faith. It reminds us of our need and reliance upon Allah (swt).

Takbeer: Proclaiming the Greatness of Allah

We end this month by declaring the Greatness of Allah (swt) for what He has guided us to. Allah (swt) says:

“[…] to complete the period and to glorify Allah for that [to] which he has guided you; and perhaps you will be grateful,” (Qur’an 2:185).

Takbeer is to declare the Greatness of Allah (swt), to exalt Him, and magnify Him. Saying “Allahu Akbar” is the highest and best way to exalt Allah (swt). It literally means “Allah is Greater”, and it is understood: Greater than everything and anything else.

We make takbeer from the night of Eid until the Eid prayer by saying:

Allahu Akbar, Allahu Akbar                           Allah is Greater, Allah is Greater

La ilaaha il Allah,                                                There is no deity worthy of worship except for Allah

Allahu Akbar, Allahu Akbar                           Allah is Greater, Allah is the Greater

wa Lillahil Hamd                                                  and for Allah Alone is All Praise

We repeat this throughout the night and day, reminding ourselves that Allah (swt) is Greater than everything else, that He is Perfect, Flawless and deserving of all Praise for having guided us to finish Ramadan.

Shaykh ibn Uthaymeen (rahimahu allah, may Allah have mercy on him) says: “What is more beautiful than seeing the people declare the greatness of Allah (swt) and His Magnificence in every area and place, filling the horizon with Allahu Akbar (Allah is Greater than everything), Alhamdulillah (Praise and thanks is for Allah Alone) and La ilaaha il Allah (There is no deity worthy of worship except for Allah), between hope and awe of Him!”

Intention to Change

We end this month with the intention to continue fasting, praying and doing good. Ramadan is a month of change that is meant to give us a spiritual cleansing that will last us the whole year. The virtues of fasting and praying do not end after we celebrate Eid; rather, Eid should be the beginning of a new chapter for us to continue doing the habits we started in Ramadan. We can continue reading the Qur’an, fasting Mondays and Thursdays, or the White Days (the 13^th-15^th of each lunar month), and we can pray the night prayers every night (or once a week).

We’ve tasted the sweetness of standing during the night; we’ve tasted the sweetness of raising our hands to Allah (swt) in supplication; we’ve tasted the sweetness of breaking our fast after a long day; we’ve tasted the sweetness of giving charity.

Continuing these habits after Ramadan may be difficult, but now you know that you can do it. The sacrifices we’ve made during this month to take full advantage of it have shown us that developing good habits and a strong spiritual relationship with Allah (swt) is not out of our reach. We’ve done it, so now can we continue it? One of the great past scholars, ibn Rajab (ra) says: “Be cautious of returning to enslavement after having been freed.”

So we ask Allah (swt), the One who guided us to worship Him in Ramadan, to help us continue in our worship and good deeds. Remember that Ramadan has left us but the One who created this month will never leave. He is Living and His reward is Everlasting.

Part I | Part II

As I became more advanced in my Arabic studies, I immersed myself in reading hadith (prophetic narrations) in the language spoken by our Messenger ﷺ (may the peace and blessings of God be upon him). The more I read, the more I realized how many narrations we—as the English-speaking community—have never read or heard of before. I began to mark and translate these narrations, in hopes of reminding myself and sharing them with others.

Reading the words of the Prophet ﷺ is like hearing them from his blessed lips. I feel the weight of his words and I reflect on his wisdom. Each of God’s Prophets had a special gift, and one of the gifts of our Messenger was “jawami’ al-kalam,” concise speech. He ﷺ was able to say something with so much meaning in only a few words. His words still carry great meaning even after translation.

Unfortunately, it seems we have lost respect for hadith. We say, “The Prophet ﷺ said such-and-such,” yet his words do not impact us as they should. In order to gain this respect for hadith, we should remind ourselves of who it was who said these words. We should get in a mind-set of reverence and love for him while reading his words (may God’s peace and blessings be upon him).

Reading hadith also gives us a chance to spend time with our Messenger ﷺ. He is not here with us physically but his words and actions, by God’s Blessings, have been recorded for us by the scholars of the past. In a famous incident, the scholar ibn al-Mubarak was known to leave his study circle immediately after it was completed and go straight home alone. One day, his friends asked him, “Don’t you get lonely?” He replied, “How can I be lonely when I am spending time with the Messenger and His Companions?”

While there are many narrations that are not well-known in English, I have chosen a few that have impacted me. I hope that you benefit from them as I have (all narrations have been graded “authentic” or “good”.)

• “The believer is friendly and likeable* ((*Can also be translated as “loving and lovable”))  and there is no good in the one who is not friendly nor likeable, and the best of them are the most beneficial to the people.” (Sahih al-Jami)
• “When Allah wants good for His slave, He occupies him with work.” The Companions asked, “And how does He occupy him with work?” The Prophet ﷺ said, “He grants him the ability and opportunity to do righteous deeds before his death, then He takes his soul in that state.” (Ahmad)
• “When Allah wants good for His slave, He purifies him before his death.” The Companions asked, “And what is the purification for the slave?” The Prophet ﷺ said, “Righteous deeds that Allah inspires to Him until he dies upon it.” (Tabarani)
• Abu ‘Inabah radi Allahu `anhu (may God be pleased with him) reported that the Prophet ﷺ said, “When Allah wants good for His slave, He makes him pleasant* ((*The Arabic word literally means to make sweet, from the word for honey)) .” The Companions asked, “And what makes him pleasant?” He ﷺ said, “He opens the door of righteous deeds for him before his death, then He takes his soul in that state.” (Ahmad)
• “Indeed Shaytan (Satan) said, ‘My Lord, by Your Honor and Might! I will not stop misleading Your slaves as long as their souls remain in their bodies.’ So Allah (swt) responded, ‘By My Honor, Might and Majesty, I will not stop forgiving them as long as they seek My forgiveness.’” (Ahmad)
• “With Allah are the treasures of good and evil and their keys are men. So glad tidings for the one who Allah makes a key for good and a lock for evil. And destruction for the one who Allah makes a key for evil and a lock for good.” (Tabarani)
• “Among the people are those who are keys to goodness and locks to evil. And from among the people are those who are keys to evil and locks to goodness. So glad tidings to the one who Allah puts the key to goodness in his hands, and destruction to the one who Allah puts the key to evil in his hands.” (ibn Maajah)
• “Most of the sins of the children of Adam are because of the tongue.” (Sahih al-Jami)
• “Guard your tongue, make your house suffice for sheltering your privacy, and weep for your wrong actions.” (Sahih al-Jami)
• “Whoever among you is able to carry out a secret good deed, then he should do it.” (Sahih al-Jami)
• “It is not proper for a believer to debase themselves.” The Companions asked, “How can we debase ourselves?” He ﷺ responded, “By placing yourself in a situation you cannot handle.”(Tirmidhi)
• “The angel of the left raises [and holds] his pen for six hours from the Muslim servant of Allah who has wronged or committed a mistake. So if he regrets and seeks Allah’s forgiveness from it he returns it back, and if that is not the case then it is written as one.” (Mu’jam al Kabeer)
• “Good news is for the one who finds in his book (i.e. his book of deeds) lots of istighfar (seeking Allah’s Forgiveness).” (ibn Majah)
• “The Lord (swt) says, ‘Whoever is busied with the Qur’an from remembrances (dhikr) and from supplicating to Me, then surely I will give him better than that which I give those who ask Me [and do not busy themselves with the Qur’an].’” (Tabarani)
• “Whoever dies and is free from three: arrogance, grudges and debt will enter Paradise.” (Tirmidhi)
• “Indeed a person’s status will be raised in Paradise and he will ask, ‘How is this for me?’ He will be told, ‘By your child’s seeking forgiveness for you.’” (Ibn Majah)
• Aisha (may God be pleased with her) narrated, “I asked the Messenger of Allah about the verse: ‘And those who give that which they give with their hearts full of fear,’ (Qur’an 23:60).” She asked: “Are they those who drink wine and steal?” The Prophet ﷺ replied, “No, daughter of al-Siddiq (i.e., Abu Bakr)! Rather they are those who fast, and those who pray and those who give charity while they fear that it (their deeds) will not be accepted from them. Those! They are the ones who race in all that is good.” (Tirmidhi)
• “Hellfire has been made forbidden for the eye which wept out of the Fear and Awe of Allah. Hellfire has been made forbidden for the eye which stayed awake and vigilant (through the night) in the Way of Allah. Hellfire has been made forbidden for the eye which looked away from that which has been forbidden by Allah.” (Hakim)
• Umm Sulaym (may God be pleased with her) came to the Prophet and said, “O Messenger of Allah, teach me some words that I can supplicate with.” He responded, “Glorify Allah (say subhanAllah) ten times, and praise Allah (say alhamdulillah) ten times, and magnify Allah (say Allahu akbar) ten times then ask for your need, surely Allah will say, ‘Surely, I have done it. Surely, I have done it.’” (Ahmad)
• “Purify these bodies (i.e., practice ablution/wudu) and Allah will purify you. Whenever a slave sleeps in a state of purification, an angel sleeps within his hair and he does not turn over during the night except that he [the angel] says: ‘O Allah, forgive Your slave, for he went to sleep purified.’” (Tabarani)
• Abu Qatada (may God be pleased with him) narrated: “A funeral procession passed by Allah’s Messenger who said, ‘Relieved or relieving?’ The people asked, ‘O Prophet! What is relieved and relieving?’ He said, ‘A believer is relieved (by death) from the troubles and hardships of the world and leaves for the Mercy of Allah, while (the death of) a wicked person relieves the people, the land, the trees, (and) the animals from him.’” (Bukhari)
• “When a slave says: laa ilaaha il Allah wa Allahu Akbar—There is no deity worthy of worship except Allah and Allah is Greater,” he said, “Allah (swt) will say: My slave has spoken the truth, there is no deity worthy of worship except for Myself and I am Greater. And when the slave says: laa ilaaa il Allahu wahdahu—There is no deity worthy of worship except Allah Alone—He (Allah) said: My slave has spoken the truth, there is no deity worthy of worship except for Myself Alone. And when he said: laa ilaaha il Allah laa shareeka lahu—There is no deity worthy of worship except Allah, He has no partner—He (Allah) said: My slave has spoken the truth, there is no deity worthy of worship except for Myself and I have no partner. And when he says, laa ilaaha il Allah lahu al mulku wa lahu al hamdu—There is no deity worthy of worship except Allah, for Him is the Dominion and for Him is the Perfect Praise—He (Allah) said: My slave has spoken the truth, there is no deity worthy of worship except for Myself and for Me is the Dominion and for Me is the Perfect Praise. And when he said, laa ilaaha il Allah wa la hawla wa la quwata ila billah—There is no deity worthy of worship except Allah and there is no might nor power except with Allah—He (Allah) said: My slave has spoken the truth: there is no deity worthy of worship except for Myself and there is no might nor power except with Me. Whoever is granted them (these words) during (the time of) his death, the fire will never touch him.” (Ibn Majah)

Originally posted May 30, 2013

Umar. Abu Hurayrah. A’isha. Abu Bakr. These are among the giants of our Ummah (community). We’ve been hearing their names and stories since we were children and they still continue to inspire us.

But there are others – the seemingly “average Joes” so-to-speak. Some whose names only Allah (swt) knows, whose legacy remains unappreciated. Quantity-wise, they may not have contributed to the level of the well-known companions. Yet the fact that Allah (swt) has preserved their stories for us show the quality of their work. The common attribute of the three examples in this article is that of relevancy. They each saw a need in the community and did what was within their capacity to help, sometimes without even being asked.

In today’s culture, we are often pushed into what is known as the “founder mentality”. The idea that you have to be the first, the CEO of an empire, invent the latest technology, write a bestselling book. Society expects a tangible legacy from us. Yet in rushing to be the first, we often compromise on quality. Programs, websites, and institutes are started with enthusiasm and soon they are no longer doing any work. The emphasis on simply building does not give equal importance to sustaining yourself and your work. The focus becomes success, as defined by society, and not on doing significant, relevant, and quality work.

Instead of focusing on becoming a “founder”, look to the example of these seemingly “average Joes”. They had something to offer and Allah rewarded them for their sincerity and for their quality. Oftentimes we hear a story of an unknown Muslim who did something extraordinary that we now remember them for – perhaps it was the man who secretly cleaned the masjid at night which was only realized after he passed away. Or perhaps a brother or sister provided a safe space when the community really needed it. We know these stories and they make us feel good, but do they inspire us to produce quality work?

An important concept here is Tawfiq. Tawfiq is oftentimes translated as “success” but it means much more. One of the Prophets, Shuaib `alayhi salaam (peace be upon him), says:

 ۚ وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ

“And my success is not but through Allah . Upon him I have relied, and to Him I return.” (Qur’an 11:88)

Tawfiq is the coming together of all means that enable a person to achieve some good. Sometimes we have the opportunity to do good, but we do not have the ability. Other times we have the ability to perform good, but don’t have the opportunity. Tawfiq is the ability AND the opportunity to do something, and that is when all the means come together so one can do good, and this is only from Allah subhanahu wa ta`ala (exalted is He).

Tawfiq teaches us that we should not seek validation for our deeds through people. Not only is this insincerity, but we may end up being gravely disappointed. Perhaps a person does a great deed for the sake of praise, but what happens when that sought-out praise does not come? Do they discontinue the good work? Do they become despondent? Or bitter? Does it mean you are unsuccessful if no one praises you or recognizes your actions? These are important questions we should ask ourselves when we make our intentions.

A Safe Space

Al-Arqam ibn Abi al-Arqam radi allahu `anhu (may God be pleased with him) was a young man who accepted Islam early on in Makkah. He was not one of the wealthiest or most popular of his tribe but he provided a seemingly simple service during a time of great need. The early Muslims needed a safe place to pray, meet, and hear the revelation. They faced widespread persecution and mockery, so they could not meet in a public area. Al-Arqam (ra) had something to offer: his home. His home had a discreet entrance which allowed Muslims to come and go without looking suspicious or giving away their new meeting spot. His home became known as the first university in Islam because it became the center of knowledge. Al-Arqam, who most likely is not the first sahaba we think of when we think of legacy, taught us to work within our means. He (ra) may not have had money or prestige, but he used what he had available to him to spread the message and help those around him.

What do you have at your disposal which you can use to be like Al-Arqam?

Cleaning

The custodian of the masjid of the Prophet ﷺ (peace be upon him) was an elderly woman. She was not assigned this position by anyone, rather she assumed it on her own. The narrations which share her story sometimes mention that they did not know who she was. One narration tells us that her name may have been Umm Muhjan. The main thing they knew about her was that she ensured that the masjid of Rasul Allah ﷺ was clean and tidy.

She was so diligent in her cleanliness that none other than the Prophet ﷺ noticed her absence after a week or so. When the Prophet ﷺ asked those around him what had happened to her, they informed him that she passed away a few days prior and she was already buried. The Prophet ﷺ became visibly upset – an important detail in the story because the Companions rarely saw him upset. He ﷺ asked why no one had called him so that he could visit her and pray the funeral prayer for her. They informed him that he was sleeping and they did not want to wake him. He asked those who knew to take him to her grave where he then prayed for her.

This woman did what she could do and she did it well. She was not asked to clean the masjid, but she took it up as a small, consistent job she could do for the community. Only Allah knows, but perhaps at the time she did not think much of her actions. Now we have narrations upon narrations which highlight her story as a time when the Prophet ﷺ exclusively prayed at someone’s grave after they had passed.

A greater lesson is that being a custodian is underappreciated. Cleaning up after others is not only tiring but it is downright messy. We know that Islam teaches us to be clean – physically, spiritually, and in our surroundings. Therefore those who engage in this act of ensuring and maintaining cleanliness should be respected. We should not think of this job as menial or turn up our noses at it. It is because we view custodial services as lowly that we do not respect the servicemen and women who maintain a high standard of cleanliness at nearly every public building we enter. But if a building was not clean, we would notice that immediately and maybe even file a complaint. Even the Companion (ra) did not think much of her job at the time. The Prophet ﷺ taught us a valuable lesson in not only noticing her absence but praying for her because of her quality and standard of working. He ﷺ taught the Companions, and us as a result, to appreciate people for whatever they do, even if it seems small or meaningless to us. We do not know how great it is in the eyes of God.

What small action can you do that is often overlooked as a good deed?

Social Support

Even in the Qur’an, Allah (swt) has preserved the stories of these seemingly “average Joes”. One man’s story in particular is highlighted in Surah Yasin.

Allah (swt) tells us of a nameless man who hears and responds to the call of three Prophets. These people, who are also nameless, were so staunchly against the message that Allah (swt) sent them two more Prophets as support for the first Prophet. Not only were these Prophets `alayhim sallatu wa sallam (may Allah send his peace and blessings on them) threatened, their people thought of them as a bad omen and curse. Then the story of our seemingly average Joe begins:

“And there came from the farthest end of the city a man, running. He said, ‘O my people, follow the messengers. Follow those who do not ask of you [any] payment, and they are [rightly] guided. And why should I not worship He who created me and to whom you will be returned? Should I take other than Him [false] deities [while], if the Most Merciful intends for me some adversity, their intercession will not avail me at all, nor can they save me? Indeed, I would then be in manifest error. Indeed, I have believed in your Lord, so listen to me.'” (Qur’an 36:20-27)

Why does Allah (swt) tell us this man came from the farthest end of the city but does not tell us his name? He was not from the city, and this is one of the reasons why his work is significant. It means that he was pretty much what we would call today a “country bumpkin”. If someone from the countryside came to a metropolitan city, calling people to worship God, what would the response be? This man probably had a country accent, wore simple clothing, and was considered lower class. The fact that he put himself out there for the sake of Allah (swt) even though he was a social outcast shows how amazing his story and dedication is. He defies the social norm of class, talking directly to the city folks who most likely looked down upon him. He had the guts to breakdown their arguments in a respectful way and tell them: listen to what I’m saying! For his sincerity and work: “It was said, “Enter Paradise.”’ (36:28) This simple, determined man intended to do one small action—to help the Prophets by calling the community to God—and Allah (swt) immortalized his story so generation after generation can benefit from his strength and courage.

Is there someone in your community who is in need of support that you can help in some capacity?

Perhaps it is natural that we are attracted to the larger, more tangible legacies. We may feel that these grand gestures mean that they are worth more or mean more. However, we find grand acts are not that emphasized in the Qur’an and Prophetic tradition. The Prophet ﷺ tells us, “The best of deeds are the ones done with consistency, even if they are small.” (Bukhari) The emphasis is on producing work that is consistent, significant and of quality. This teaches us that Islam calls for productivity in a way that promotes and cultivates personal and spiritual growth. Does this mean that Islam is against large, tangible legacies? Not at all. Islam says that you make a sincere intention towards a goal, you put in the necessary work, and Allah (swt) will take care of the rest.

He was describing Asma and Aisha radi Allahu `anhuma (may God be pleased with them). Abdullah, the son of Asma and the nephew of Aisha, explained: “Their generosity was different. Aisha (ra) used to gather things, and after they had been collected, she would give them out. Asma (ra), on the other hand, would not keep anything for the next day.” (Al-Adab Al-Mufrad)

Immediately, we notice how their expressions of generosity were the exact opposite; one woman waiting until she gathered a large amount to give, while the other gave as soon as she received. Yet one method of giving was not favored over the other. Both forms of giving were equally seen as virtuous.

Among the many virtues we know of our Mother Aisha (ra), the one she received a nickname for was charity. She was called Umm al-Teeb (the mother of fragrance). Using “umm” or “mother” in Arabic emphasizes that this person is the source of something or that this is a particular characteristic of the person or object.  Aisha (ra) was called Umm al-Teeb because she used to spray perfume on the money she donated. When asked why she did this, she explained that charity reaches Allah before the receiving person’s hand ((This means that the reward for this charity is recorded by Allah (swt) first, thus “reaching” Him. It does not refer to the tangible donation.)) so she wanted it to smell nice. She did this so often that it became her trademark and earned her this nickname.

Asma (ra) was known for her strength and resilience. She was the older sister of Aisha (ra) by ten years. As a young woman, she walked miles until she reached the cave outside of the city where her her father, Abu Bakr (ra), and the Prophet ﷺ (peace be upon him) were hiding on their pilgrimage to Medina, in order to bring them food. For her creativity in bringing them supplies, the Prophet ﷺ personally gave her a nickname. She became known as Dhat an-Nitaqayn, which means “she who has two belts.” To hide the supplies she was carrying, Asma (ra) tore her belt in two and secured the packages under her clothes. A part of this story that is not well-known was that Asma (ra) was recently married and pregnant at the time.

This brief glimpse into their lives shows us how these women embodied generosity. What can we specifically learn from this narration?

Firstly, we learn that there are benefits and challenges to both ways of giving, but that both methods can make you among the most generous of people. Asma’s method teaches us that we should be in the constant habit of giving as we receive. Giving as soon as you receive can make you among the most generous of people. Aisha’s case, giving after accumulation, may seem harder. We live in a society which encourages accumulation and collecting things. When you have one thing in your hand, it may be easier to give rather than collecting a large amount and giving it all at once. But the bottom line is that we should be giving. The question is: how can we adjust this giving to fit our circumstances and make us better people?

In the Qur’an, Allah (swt) when speaking of Maryam (as) describes her as being among the most devout worshippers. He (swt) did not specify ‘devout female worshippers,’ highlighting that her devoutness was not related to her being a woman; it transcended gender. She, and all of us, are first and foremost worshipers of Allah. Similarly, Abdullah (ra) did not say these two women are the most generous women, but in his eyes, they were the two most generous people he knew.

Abdullah (ra) also noted the difference between the amount of giving (Aisha) versus the frequency of giving (Asma). Despite this stark contrast, he recognizes that either/or, both forms of giving embody generosity. It does not matter which way you follow as long as you give. Abdullah (ra) did not share what his mother and aunt actually gave, and from this we can understand that they did not only give money but assorted items.

If you were to look up “charity” in any hadith (Prophetic traditions) database, you would come up with hundreds upon hundreds of narrations and examples of charity. Allah (swt) and His Prophet ﷺ teach us that giving charity and being generous are important and noble traits of a believer. Yet, they did not give us only one way to practice generosity. An act which embodies a general virtue such as honesty or kindness can be practiced many ways. Asma (ra) and Aisha (ra) teach us two of the many ways we can be generous people.

An important lesson from this narration is that we should personalize our worship. We know that there are acts of worship which have specific conditions and practices which we cannot deviate from, such as prayer or fasting. But doing general good, which is considered worship, can be molded to fit our personalities. We all have unique gifts Allah (swt) has blessed us with. We should use these talents to worship Allah and to benefit ourselves and those around us. We should be creative and find our own unique ways of doing good, under the greater umbrella of virtuous deeds. Islam does not remove our personalities or qualities. Instead, Islam should accentuate our personalities. Dr. Sherman Jackson sums it up wonderfully by saying, “Let us not think that greatness can only be by becoming a religious scholar. Many of us don’t find greatness because we don’t find ourselves. We are too busy trying to be someone else and their greatness. Because we don’t focus on Allah we can’t see the greatness that Allah wants us to achieve. When we find that path, the talents and ingrained values will find their fruition.” ((Source: http://www.youtube.com/watch?v=sGsUGrojUqU))

You can be generous in many ways, based on your circumstances and personality, because Islam accommodates this. Sometimes we take very grand virtues and present a linear and restrictive definition of how to act upon them. For example, we all know that honesty is a virtue. But does honesty only mean to speak the truth? Doesn’t honesty include honesty in earning a lawful income or honesty in eating from pure and good sources? Generosity is not just to give money nor is it to only give something when you get it. Yes, giving money is part of generosity but it can also be to give people your full attention when speaking to them. It can be to spend time with family. It can be showing hospitality to your guests. When we restrict a virtue, we end up restricting ourselves and our Islam. If we try to manifest these virtues in everything we do, if we go beyond the linear definition, then we move past Islam as being a series of acts and rituals and instead work towards truly embodying Islamic virtues in all aspects of our lives.

This short narration from Abdullah (ra) at a cursory glance may teach us simply that generosity is a virtue. Taking a closer look allows us to see how two great women embodied generosity and how we can be creative in our worship.

Last year, I shared a short compilation of Prophetic narrations that were unheard of in our English-speaking circles.

Alhamdulillah (praise belongs to God), a few of our readers asked that I continue sharing these narrations. I’ve compiled here, for the second time, a few narrations that resonated with me. The purpose of this compilation is to inspire you – as they have inspired me – to continue learning from the life, tradition and sayings of the one God has chosen as the best role model ﷺ (peace be upon him).

Before sharing them, I feel that it is necessary to add a disclaimer. While reading Prophetic traditions is one of the ways we can learn about our Messenger ﷺ and grow in love for him, it is important that we do not limit learning about him to only reading ahadith (Prophet’s teachings). We should not reduce hadith to “enlightening quotes” we read that give us a tingly-feeling and then forget. In addition to these readings, we should be actively learning about his life (sirah) as well as the context and meanings of these narrations.

Sirah has unfortunately become a kind of textbook science – we learn dates and events but forget to think about the actual human experience. He is the final and esteemed Messenger of God, but we forget that we can relate to him ﷺ. Do we talk about how the Prophet ﷺ was a single father after his beloved wife Khadija radi Allahu `anha (may Allah be pleased with her) died? Do we think of how the strong backlash against the Prophet ﷺ in the early days of the message affected his young daughters? Do we know how strong a relationship he ﷺ had with his uncle, Abu Talib, and how his death hurt him so? How much of the Qur’an was sent down to console the Prophet ﷺ during times of sadness and grief? He is the Messenger of Allah, but first and foremost, he is a human with human emotions and experiences. While the early people of Quraysh used the fact that he was a “simple human” as an excuse to not believe in the message, we see this as a blessing of Allah and a sign of the Prophet’s ﷺ humanity as well as a reminder that ultimate perfection belongs to Allah Alone.

There are so many narrations about so many topics related from the Prophet ﷺ. For this reason we read narrations which at first glace seem contradictory, such as the many examples we find of what constitutes “the best charity”. These narrations are not contradictory, rather they point to the many routes to good that one can take based on one’s situation, ability, intention and even personality. The main lesson we take away is that our religion teaches us not only spiritual purification, but also purification of our relationships, means of livelihood, communal obligations, and manners of speaking and actions. Islam would not be Islam if it taught us to only focus on our hearts while other aspects of our lives are corrupted ((Paraphrased from “In the Early Hours” by Ustadh Khurram Murad)) .

• Rabe’ah b. Kab, a poor companion, used to prepare water for the Prophet’s ﷺ wudu (cleansing before prayer) and would spend the night praying with him in the masjid. One night, the Messenger ﷺ said to him, “Ask me for anything.” Rabe’ah immediately responded, “I want to be with you in Paradise.” The Prophet ﷺ asked him, “is there anything else you would like?” He said, “That is all.” Then the Prophet ﷺ told him, “Then help me to fulfill your wish by prostrating often.” (Muslim)
• No one has three daughters or three sisters and is good to them but that he will enter Paradise. (ibn Abi Shaibah)
• Keep from harming and treating others poorly. That is a charity which you bestow on yourself. (Bukhari)
• Helping someone with family or small children (is among the best actions). (Bukhari)
• Shall I not tell you of an action that is a degree better than prayer, fasting and charity? To put things right between each other. Discord and hatred wears away one’s religion. (Abu Dawud)
• The believer is genuine and generous while the corrupt is a gossip and miserly.  (Bayhaqi)
• The best charity is given by the one with little to give and be charitable first to those you are responsible for. (Hakim)
• Forgive and overlook the slipups of good people. (Abu Dawud)
• Anas (ra) said, “Rain fell on us while we were with the Prophet ﷺ. He ﷺ then removed part of his garment so that the rain could fall on him.” When we asked him why he did that, he ﷺ responded, “Because it has just arrived from its Lord.” (Adab Mufrad)
• Whatever you say in celebration of Allah’s Glory (saying subhan’Allah), and Oneness (saying La ilaha il Allah), and all your words of Praise for Him (saying Alhamdulillah) orbit and surround the Throne of Allah. These words resound like the buzzing of bees, and call attention to the person who uttered them. Don’t you wish to be mentioned in the presence of The Abundantly Merciful? (Ahmad)
• The best charity is given while you are healthy, desirous (of that money), hoping for wealth but fearing poverty. Don’t delay it until your death bed saying, “this is for so-and-so” and “this is for so-and-so.” While it was already written for so-and-so. ((Meaning, the wealth that the dead person leaves behind is already written as the inheritance of others.)) (Abu Dawud)
• The Prophet ﷺ was riding with Mu’adh (ra) and he said to him, “Mu`adh, by Allah, I love you for the sake of Allah, therefore I advise you never to forget to say after every prayer: “Allahumma a`inni `ala dhikrika wa shukrika, wa husni `ibadatika,’ (O Allah, help me remember You, express gratitude to You and worship You in the best manner)”. (Abu Dawud)
• Allah does not accept the supplication from an inattentive, heedless heart. (Tirmidhi)
• Watch out for greed because the people before you perished from it. Greed led them to be miserly so they became misers. Greed led them to break the ties (of kinship) so they broke it. Greed led them to sins so they committed sins.” (Abu Dawud)
• The most enviable of my friends is a believer with little property who finds pleasure in prayer, who performs the worship of his Lord well, who obeys Him in secret, who is obscure among men, who is not pointed out by people, and who is content with his provision. (Tirmidhi)
• Be prompt in doing good deeds. (Muslim)
• A Muslim does not experience fatigue, tiredness, anxiety, sorrow, injury or grief or even a thorn which pricks him without Allah expiating his errors for him. (Adab Mufrad)
• Parents will be rewarded for what they spend on their children. (Bukhari)
• The son of Adam’s food is like the example of this worldly life – even if he puts spices and season into it, see what it becomes. (ibn Hibban)
• The Prophet ﷺ said, Allah says, son of Adam! Devote yourself to My worship and I will fill your heart with contentment and remove your poverty. (Ibn Mâjah)
• Repeat after the adhan (call to prayer) when you hear it and when you finish, ask and you will be given. (Abu Dawud)
• The heart (qalb) was given that name because of its inconstancy. The similitude of heart is like that of a feather which wind blows here and there. (Ahmad)
• The luckiest person who will have my intercession on the Day of Resurrection will be the one who said, ‘None has the right to be worshipped but Allah,’ sincerely from the bottom of his heart. (Bukhari)

The moon, and specifically the full-moon, has a significance in our religion. Our calendar relies on the cycles of the moon. It is a Prophetic tradition to fast the three “white days”, or the full-moon days of every month. There even is an authentically narrated Prophetic supplication to be said upon seeing the new crescent.

That night, I noticed three specific facets of the moon:

Beauty: I have not seen anything more beautiful than the full-moon on that night. I do not mean ‘beauty’ in the standard sort of way. It was a uniquely mesmerizing, captivating, and soothing beauty…A kind of beauty that leaves you speechless.

It was at that point that I understood why companion after companion compared the Prophet’s ﷺ  (peace be upon him) beauty to the full-moon.

Jabir radi Allahu `anhu (may God be pleased with him) was with the Messenger of God ﷺ  on a night of a full-moon. He had a moment of contemplation: which of these creations is more beautiful? So he looked to the full-moon, then he looked to the Prophet ﷺ , comparing them both. He said then and there, “I found that — for me — he was better than the moon.” ((Sealed Nectar, p. 318))

Ka‘b (ra) as well compared him to the moon. He (ra) said, “When he was pleased, his face would shine so bright that you would believe it was a piece of the moon.” ((Bukhari))

His grandson Hasan (ra) commented on his beauty by saying, “his blessed face shone like the full-moon.” ((Shama’il Tirmidhi))

His best friend Abu Bakr (ra) composed a few lines of poetry about him ﷺ : “He is faithful, chosen (by Allah), and calls to forgiveness. He shines like a full-moon when it is far from dark (clouds).” ((Sealed Nectar, p. 318))

On one occasion, Umar (ra) was so captivated by the beauty of our Prophet ﷺ , he spoke some lines of poetry by a famous Arab poet, Zuhair: “Were you other than a human being, you would be the brightness on the night of a full-moon.” ((Ibid.))

These Companions chose to compare the Prophet’s ﷺ countenance to the full-moon because it was the height of beauty as they knew it. When explaining these narrations, the scholars say that the Companions did not compare him ﷺ  to the sun because, despite the sun’s beauty, the intense heat makes it painful to stare at. The beauty of the sun is a beauty based on its power and energy. Yet the moon’s beauty is in its serenity and illumination. By using the moon, the Companions highlighted another facet of the Messenger’s beauty: looking at him was enjoyable and would bring one calmness. This is why Abdullah b. Salam, a Jew in Madinah, said: “When the Holy Prophet ﷺ  arrived in Madinah, the people lost no time in arriving in his presence. I was amongst the people who had arrived to see him. When I looked with thoughtfulness at the Holy Prophet’s ﷺ radiant face, I realized with certainty that this is no face of a liar.” ((Tirmidhi)) Abdullah (ra) accepted Islam right then and there as he recognized the light and truth of the Prophethood on his face (saws).

The Prophet’s ﷺ beauty was unlike anything we have seen in this life. In the next life, the believers will have a share of this type of beauty. Allah subhanahu wa ta`ala (exalted is He) says,

“[Some] faces, that Day, will be radiant.” (Qur’an 75:22)

Radiance implies beauty, so their faces will not only be joyous and smiling, but beautiful and glowing. Some Believers will be blessed with having the brightest of faces. The Prophet ﷺ said, “A group of my Ummah (community) consisting of seventy thousand persons would enter Paradise; their faces would be as bright as the brightness of the full moon.” ((Muslim))

Unobstructed: The moon was crystal clear that night. Nothing, not even clouds, obstructed our view.

On such a similar night many years ago, the Prophet ﷺ looked to the clear, full-moon and told his friends around him, “Undoubtedly, you will see your Lord just as you see this moon and you will have no difficulty seeing Him.” ((Bukhari and Muslim))

The Prophet ﷺ used the moon again in another narration, “Do you crowd one another in order to see the moon on the night of a full moon? Do you crowd one another in order to see the sun?” They said: “No.” He said: “Of a surety, you shall see your Lord as you see the moon on the night of a full moon, you shall not crowd one another to see Him.” ((Tirmidhi))

The moon in the above narrations serves as a simile – you will see your Lord unobstructed just as you see the moon unobstructed. The Prophet ﷺ would draw comparisons and use imagery when teaching to make a clear point. The opportunity to see our Lord will be the greatest of gifts in the hereafter. This is why the Prophet ﷺ used to supplicate: My Lord, I ask You for the delight of gazing at Your Countenance and the eagerness of meeting You.

Illumination: the light radiating from the moon was unlike the rays of light from the sun. The full-moon gave off a light – so much so that we could see each other’s faces and read our books. The moon’s light was not like the intense brightness of the sun, rather it was like a glow. This distinction is captured in the Qur’an,

“Blessed is He who has placed in the sky great stars and placed therein a [burning] lamp and luminous moon.” (Qur’an 25:61)

Allah (swt) uses two descriptive words to highlight the inherent difference between these sources of light. He (swt) calls the sun siraj, or “lamp”, to draw a comparison. Just as a lamp needs fuel to burn bright, the sun is in need of fuel (hydrogen gas) to burn bright. “When any fuel is burned and reaches a certain level of heat, the flame becomes bright enough to produce a glowing light.” ((Waleed Ahmed Najmeddine, http://bit.ly/12xGJqR))

On the other hand, Allah (swt) describes the moon as muneer, meaning luminous and bright. Muneer, a derivative of the word “nur”, means a reflective light. The moon does not produce its own light, rather it reflects the light from another source: the sun. ((Ibid.))

Knowing the contrast between the meanings of siraj and muneer shows us how profound it is when Allah (swt) distinguishes the Prophet ﷺ by naming him with both words:

“O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner. And one who invites to Allah, by His permission, and an illuminating lamp.” (Qur’an 33:45-46)

He is an illuminating lamp. The Messenger ﷺ is siraj muneer, combining qualities from both the sun and moon. While this description is an honor for the Prophet ﷺ , we also learn that light comes from Al-Nur, The Light. The Prophet ﷺ is a lamp who shines bright with the fuel provided by God. He is reflecting a light whose source is God. The Prophet ﷺ is not the source of the light, rather he is the lamp that spreads the light of guidance and truth from the Source:

Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things. (Qur’an 24:35)

This was it. That night, in the middle of desert miles, away from home, the culmination of my reflections in understanding the beauty of the moon was a sign of The Beauty of the Creator and Source of such a beauty—He who is The Light, The Most Beautiful, The Absolutely Pure, The Unique in Oneness, The Greatest.

Originally published in February 2009

Bismillah (In the Name of God)

Al-Quddoos

The One who is Very Pure, Absolutely Pure, He is far and above anything that does not befit Him.

Al Quddos is from the root qaaf-daal-seen (ق د س), Al-Quddos has two meanings linguistically. It is on the structure of fu`ool, a form of mubalagah/intensification.

1. First meaning of Qaf-daal-seen (ق د س), quds, is taharah (cleanliness). The verb qadasa is from the same root and it is used for the movement of a bucket. Why is it called qadasa? Because from the bucket that has water, you will obtain purity and cleanliness. Taqdees (تقديس) means taTheer (تطهير), to purify and wash. taTheer is the highest form of cleanliness. There are three levels of cleanliness (as shown in the du`a’, supplication):

‘O Allah, distance me from my sins just as You have distanced The East from The West, O Allah, purify me of my sins as a white robe is purified of filth, O Allah, cleanse me of my sins with snow, water, and ice.’

• Distancing (O Allah, distance me and my sins as between the east and west) Moving far away from dirt and deficiencies.
• Removing dirt/filth (purify me of my sins as a white robe is purified of filth) To remove the dirt, and make the place clear and empty of anything that is not clean. No naqs (fault) remains.
• Washing/Cleansing (cleanse me of my sins with snow, water, and ice) What’s the purpose of washing at the end? So that there is absolutely nothing that remains that is impure. So at the end you have something pure and clean.

In Suratul Baqarah, ayah (verse) 30, the angels said to Allah azza wa jal   وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ (Qur’an 2:30). According to Zujaaj, this ayah means: ‘nuTahiru anfusana lak, we purify ourselves for You’. What does that mean? There is no feeling of shirk (associating others with God) in our hearts for You, no bad thought about You. This is why Baitul Maqdis (in Jerusalem) is Baitul MuTahhar: when you go there, your sins are removed. According to Farra’, another linguist, Ardhul Muqaddasah (Palestine) means Ardhul Taahirah, land that is pure and clean. Similarly, Rooh al Quddus is another name for Angel Jibreel: he was made from purity and cleanliness. Also because he brings down the Quddus from Allah, the Qur’an, and through the Qur’an we cleanse ourselves, our character, our actions, and our intentions.

2. The second meaning of this root is barakah, a lot of goodness. Ardhul Muqaddasah (The Land that is Pure) also means Ardhul Mubaarakah (The Land that is Blessed). Allah says in the first ayah of Suratul Israa: إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ to the farthest mosque (in Jerusalem), the neighbourhood whereof We have blessed. So with this meaning, Al Quddoos means: The One who is Blessed, the One who is the Source of All Good, The One with a lot of Khayr. This root means to be or go far away. So Allah ta`ala (most High) is far from any impurity or imperfection.

strong>Proof for this Name

The root Qaf-daal-seen (not the Name, just the root) appears 10 times in the Qur’an: for Allah azza wa jal, for angel Jibreel and for ardhal muqaddasah. The Name Al Quddus appears twice in the Qur’an. (Hashr :23, Jumu’ah: 1)

Statements of the Scholars concerning the Name Al Quddoos

• Ibnul Qayyim states: Al Quddus means the One who is Free from and Above any sharr (evil), any naqs (deficieny) and any ‘ayb (fault). In other words, He is High Above what does not befit Him. He is THE Pure One. He doesn’t have any deficiency or fault.
• Ibn Katheer states: Al Quddus means the One free from any naqa’is (deficiencies). He also says Al Quddoos refers to the One who is attributed with the attributes of Perfection, for example: the attribute of Knowledge and of Creation.
• Al Bayhaqi states: Al Quddus is the One who is Taahir (Pure), and Uluww (High). The One who is Pure from having any children or partners.

To summarize: He is the One who is far from any imperfection, error, fault, and shortcoming and far from everything that is derogatory.

When we look at Allah ta`ala as Al Quddus, what does it entail?

• He is Free from the fault of shirk, or having any shareek. He is Perfect. Who needs a partner? The one who needs help and cannot manage himself. Allah says in the Qur’an: Allahu laa ilaha ila Huwa—there is no one but Him.

• He is Free from having any spouse or child.

• He is Free from death. He does not die, He does not sleep. The creation sleeps for energy and due to tiredness and all of the creation will die. وَتَوَكَّلْ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ—and place your trust in the One who is Ever-Living and does not die, (Qur’an 25:58)  كُلُّ مَنْ عَلَيْهَا فَانٍ وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ—Whatsoever is on it (the earth) will perish. And the Face of your Lord full of Majesty and Honour will abide forever, (Qur’an 55:26-27). Allah is free from the fault of sleep, of dying and of perishing. A hadeeth (narration) in Saheeh Muslim states: inAllaha laa yanaamu: indeed Allah does not sleep; wa la yanbagi lahu an yanaam: and it does not befit Him that He sleeps. In Ayatul Kursi it states: sleep nor slumber overtakes Him. So if He is Al Quddus, He does not get tired, He does not need to sleep, He does not need to die: He is free from these faults.

• He is Free from committing dhulm (injustice). When do people commit dhulm? When they are overcome by their desires and wishes. Allah is Quddus, even if people do dhulm to Him, He does not do dhulm on people. In a hadeeth qudsi in Saheeh Muslim (one of the 40 hadeeth of Nawawi), Allah says: ‘ya ebaadi, innee haramatu dhulmu alaa nafsee, wa ja’latahu baynakum muharraman, falaa tudhaalimoo—O My servants, I have made dhulm haraam upon Myself, and I have made it haraam for you all, so do not commit dhulm‘. He says in Suratun Nisaa ayah 40,  إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ —‘Allah does not wrong a person even to the amount of an atom’s weight’;  وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا —‘and if there is a good deed, He multiplies it’ (He does so much good, so much ihsaan, because He is Al Quddoos, if there is one small good deed, He multiplies it); وَيُؤْتِ مِنْ لَدُنْهُ أَجْرًا عَظِيمًا —‘and He gives from Himself a great reward.’
• He is free from lying. He is so Pure, He does not lie, or say anything that is untrue. In Suratun Nisaa ayah 87, Allah says: وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثًا —‘and who is truer than Allah in narration?’ Allah also says: وَعْدَ اللَّهِ حَقًّا ۚ وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا —‘this is a promise on Allah that is true, and who is more truthful than Allah in speech?’ (Qur’an 4:122)

• He is Free from dhalaal (error) or nisyaan (forgetfulness). He does not forget or make a mistake. Those who have faults and are imperfect forget and make mistakes. What is the proof? When Fir’awn asked Musa `alayhi salaam (peace be upon him) about the previous nations in surah Taha, he said: لَا يَضِلُّ رَبِّي وَلَا يَنْسَى, My Rabb does not make a mistake and He does not forget. (Qur’an 20:52)

• He is Free from faqr (poverty) and bukhl (stinginess). What is the proof? Allah says in Surah Ma’idah ayah 64, وَقَالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ —’The jews say Allah’s Hands are tied (ie, bukhl)’; but Allah responds:  بَلْ يَدَاهُ مَبْسُوطَتَانِ, —’rather His Hands are Spread’;  يُنْفِقُ كَيْفَ يَشَاءُ, —’He spends however He wills.’ Another proof is the statement that repeats many times in the Qur’an: ‘lahu Mulk as samawaati wal ardh—for Him is the Sovereignty of the heavens and earth.’ So how can the One who owns the heavens and the earth be poor? In a hadeeth Qudsi in Saheeh Muslim, Allah says: ‘O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of Jinns gather together on a sector of land and all ask of Me and if I were to give everyone of them what they asked, that will not in any way decrease what I have anymore than a needle decreases what is in the ocean when it is put into it.’ Another hadeeth in Bukhari states: ‘yadullahi mal’a’—’Allah’s Hands are Full, Allah spends during the night and day, but it does not reduce His Wealth.’ He is Al Quddus, He is free from the fault of being poor or being stingy.

• He is Free from having a shabeeh (one who is similar to Him). Allah is free from this imperfection. None is like Him, in any way. Allah says in surah Maryam: هَلْ تَعْلَمُ لَهُ سَمِيًّا—’Do you know of any who is similar to Him?’ (Qur’an 19:65)  لَيْسَ كَمِثْلِهِ شَيْءٌ —’there is nothing like unto Him.’ (Qur’an 42:11) وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ —’And there is none co-equal or comparable unto Him,’ (Qur’an 112:4).

If Allah is Al Quddoos, What do we do?

This is a quality we should try and emulate. How? If Allah is the Pure, and His Kalaam (speech) is Pure, how should our hearts be? Dirty? Filthy? Should we be unclean in our body, in our actions, in our intentions, in our `aqidah (creed)? If Allah is Al Quddoos and everything that comes from His is Pure, the first requirement is:

1. Clean `Aqeedah: We must have the right tawhid (belief in the Oneness of God) and the right eman (faith). In a hadeeth in Bukhari, Abu Hurayrah radi Allahu anhu (may God be pleased with him) narrates that someone asked the Prophet ﷺ (peace be upon him) which action is the best. And he replied: emaan billahi wa rasoolihi—to have emaan in Allah and His Messenger. The worst sin is ascribing a partner to Allah subhanahu wa ta`ala (exalted is He). In a hadeeth Qudsi in Bukhari, Allah ta`ala says: ‘The son of Adam denied Me, and he has no right to do so. And he has insulted Me, and he has no right to do so. And as for his right of denying Me, it is his saying that Allah will not resurrect me. As for his insulting Me, it is his saying that Allah has taken to Himself a son, while I am the One, the Everlasting.’
2. Clean hearts: Allah looks at our hearts, intentions and actions. “Verily, Allah does not look to your faces and your wealth but He looks to your hearts and to your deeds,” (Muslim). Be clean from shirk, from nifaaq (hypocrisy), from lies, from jealousy and all such vices. Eman in Allah is clean, and He will only help the one who is clean. It can only be in a qalb (heart) that is saleem, sound and good.
3. Clean in our actions: first we should have physical taharah, we should clean ourselves. Indeed Allah is Beautiful and Loves beauty (Muslim). We should do taharah of our bodies so that we are fit to do ibadah (worship), because if we are not clean we cannot pray, read Qur’an or other deeds. Then we have to perform salah (prayer) so that we clean ourselves from the past sins. Proof? The Prophet ﷺ asked the sahaba (his companions), if someone bathes in a river outside of his house five times a day, will there be any impurity left on him? (Muslim) This is the example of salah. Salah also prevents us from future sins. Allah says: إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ —indeed the salah prevents from the indecency and evil, (Qur’an 29:45). Also we should give zakaah (alms). In giving zakaah and giving sadaqah (charity) for the sake of Allah ta`ala, Allah is Al Quddus, He deserves that which is good. When the sahaba would give sadaqah, it was the best sadaqah they could give. A’ishah radi Allahu anha would clean the sadaqah she gave and perfume it, and she would say: ‘It goes in the Hand of Allah before it goes in the hand of the one who is asking.’ Allah deserves those actions that are pure. Our actions and intentions should be good. In a hadith in Sahih Muslim we learn: Indeed Allah is Pure (at Tayyib) and He only accepts that which is pure.

Du`a’ with this Name

After giving the salaam (finishing prayer) he would supplicate three times ‘subhaanal malikil Quddus—How perfect The King, The Holy One.’ On the third time he would raise his voice, elongate it and add, ‘rabb al malaa’ikati war rooh—Lord of the angels and the rooh (i.e. Jibraa’eel).’

‘Suboohun Quddusun rabb ul malaa’ikati war rooh’: said in ruku` (bowing) and sajdah (prostration). Subooh: the One who is Praised a lot; Quddus: the One who is very Pure; Rabb ul malaa’ikati war rooh: Lord of the angels and of Jibril. Why do we say this in ruku` and sajdah? It is humility: you acknowledge Allah’s Purity and that He is Rabb, and it reminds you how small we are.

We can also make du`a’ to Allah with the Name Al Quddus when you want barakah in your time and energy. Remember the second meaning of Al Quddus is Al Mubaarak. Also we can make du`a’ with this Name when you want to develop sincerity and call upon the Pure to purify your intentions.

The Difference Between Al Quddus and As Salam

The difference is very slight and both Names emphasize each other. Al Quddus means that Allah is free from any defects in the past and in the present, and when we say He is As Salaam, His attribute of Perfection is eternal; meaning He is forever Perfect. Quddus refers to past and present, and Salaam refers to future. Both of these Names negate any imperfection and when imperfection is continually negated, that only leaves perfection.

Allahu ta`ala a`lam (God Most High knows best).

Reconstructing Beauty Series:

What comes to your mind when I say, “A beautiful Muslim woman”? Many of us may think of a woman in hijab (headscarf) or modest attire. Hijab is indeed beautiful, but by thinking Islamic beauty is only because of hijab, we are perpetuating the idea that beauty exclusively applies to an image.

While our religion teaches us to take care of our bodies and to maintain a pleasant physical appearance, it also emphasizes the need for every individual to develop an inward beauty: a beauty that comes with knowing Allah subhanahu wa ta`ala (exalted is He) and obeying Him, and that transcends the mere image of a person.  This inward beauty can actually become so radiant that it manifests in a person’s external appearance. It is for this reason that some of the righteous people of the past would comment on the physical beauty of those who prayed during the night or performed other righteous deeds.  Our Prophet ﷺ (peace be upon him) mentioned again and again the beauty of he or she who embodies good character. He ﷺ also emphasized to those seeking marriage to look for the one who is beautiful as a result of their character and religion. In this way, Islam defines beauty as something more profound than just the physical.

Our history is filled with beautiful women, women who were devout in their service to God and who lived lives of purpose and meaning.  Their beauty is so much more than physical appearance; we see in them the beauty of character, morals, deeds, speech and lifestyle.

While there are multitudes of incredible women to select from in our tradition, I have specifically chosen not as well known women who will shatter our narrow perceptions of beauty and break the stereotypes of how a “righteous Muslim woman” should or should not be. Here is a brief glimpse into their lives.

A West African Beauty: Princess Nana Asma’u

We begin with the story of Nana Asma’u, the daughter of Uthman don Fodio, who was not only a renowned scholar of her time, but a poet, a political and social activist, and a creative intellectual. She is considered to be one of the greatest women of 19^th century Islamic communities. She was born in 1793 in modern-day Nigeria. A princess with an impressive lineage, she was named after a hero in Islamic heritage—Asma, the daughter of Abu Bakr, who was a strong woman in her support of Islam. She was raised in a supportive Islamic household, having not only memorized the Qur’an, but extensively learned the Islamic sciences and four languages as well.

Asma’u believed in women having a role in society and she led the women of her time by example throughout her life. One of her greatest achievements was compiling the extensive collection of writings of her father after he passed away when she was 27. The degree of respect the scholarly community had for Asma’u is seen here because they chose her to complete such a monumental task. Not only did this job require someone trustworthy, but also someone who was familiar with his writings and was well-versed in the Islamic sciences.

When she was a mother of two and pregnant with her third child, Asma’u completed the translation of the Qur’an in her native tongue and also translated her father’s work into the various dialects of the community. This shows her concern for her community and her desire to bring the knowledge of the Qur’an and Islam to her people.

Asma’u saw a dire need for the teachings of Islam to reach the women in her community and beyond the Sokoto region. She saw that women were absent from the circles of knowledge and stayed in their homes as they tended to their familial duties. Asma’u came up with a brilliant idea to not only teach these women but to teach them in the comfort of their homes. It was then that she gathered knowledgeable women in her community and trained them as teachers. This group, known as jajis, traveled to neighboring communities to bring Islamic knowledge to secluded women. This movement was called the Yan-taru movement, which means “those who congregate together” and “sisterhood”. Asma’u taught the jajis to use lesson plans, poetry, and creative mnemonic devices in their teachings.

Nana Asma’u, by the grace and guidance of Allah (swt), revolutionized the way her community learned Islam. She brought the knowledge of the religion to the people in an easy to remember fashion and wrote in their language. Her legacy is a legacy of scholarship and activism, and her name is still used today in West Africa.

A Beautiful Healer: Al-Shifa bint Abdullah

Al-Shifa was one of the early Muslims at the time of the Prophet ﷺ. Her given name was Layla and she embraced Islam in Makkah. Al-Shifa (which means a healer by God’s permission) was the nickname given to her because of her extensive knowledge of ruqya (the art of reciting supplications to use for healing), which she practiced during her days before accepting Islam. She remained in Makkah until the community of Muslims migrated to Madinah.

Until she gained the permission from the Prophet ﷺ, Al-Shifa did not practice ruqya. The Prophet ﷺ   not only gave her permission to do so, but he asked her to teach it to his wife, Hafsa.

Al-Shifa had another valuable skill, which was literacy. Having learned to read and write early on in her life, she used this skill to help the Muslim community. She taught many of the Muslim women to read and write, including some of the wives of the Prophet ﷺ.

We see her name today in the collections such as Bukhari as a narrator in the chain. Her son and some of her grandchildren as well are mentioned in these chains as having narrated from her. Al-Shifa was a special member of the community, having unique skills that made her stand out amongst the early women of Islam.

A Beautiful Worshipper: Mu’adha al-‘Adawiyah

Our next beauty, while known for her scholarly endeavors, is a woman I would like to highlight for her worship and asceticism. Mu’adha, from Basra (Iraq), was from the generation of Muslims who were born during the era of the Companions. She studied with the major companions including A’isha radi Allahu `anha (may God send peace and blessings on her), ibn Abbas (ra), and Ali (ra). This generation, known as Al-Tabi`in (those who followed), was the generation of many luminaries of Islamic history.

Whenever her name is mentioned in classical books of history and hadith (prophetic narrations), two things are always mentioned: her worship and her marriage. Her husband, also a scholar, was Silah ibn Ashim. Whenever he is mentioned, it is noted that he was her wife, and vice-versa when she was mentioned. They were a tag-team of knowledge and their love for each other was visible to those around them. Their relationship was narrated to us through her students who would share how she spoke of him after he died. In one instance she said, “I do not wish to live a longer life in this world for the sake of pleasures or comfort; rather I wish to live longer to come closer to my Lord so that He may unite me with my husband and children in Paradise.”

She was known for her worship, especially the night vigils (qiyam al-layl). She used to stand up during the night, supplicating to Allah (swt) and asking for His salvation. She would discipline and admonish herself by telling herself things like, “I am amazed at how I can sleep now while I know there will be a lengthy rest in darkness of the grave.” She also advised her daughter as she cried, “My dear daughter, be of those who worship Allah with hope and fear. Hope will fill us with serenity on the Day we meet our Lord, and fear will keep us safe on the Day mankind stands before their Lord.”

While on her deathbed, these two qualities of her worship and her marriage were displayed again. When one of her students visited her, she saw her cry and then laugh. Those around her asked, “What made you cry, and what made you laugh?” She said, “The thought of not being able to fast, pray, and remember Allah made me cry. As for my laughing, I saw my husband who died before me wearing two beautiful green garments among a large group of people. By Allah, I have never seen more beautiful people in this world—so I laughed at him.” She died before the next prayer time.

A Modern-Day Beauty: Bint al-Shati’

Our final beauty is from a more recent generation, close to our time. Aisha bint AbdulRahman, known by her pen name Bint al-Shati’, died in 1998 at the age of 85. She was born in Damietta, Egypt, in 1913. She began her studies early, memorizing the Qur’an at age five. It was accepted during that time period for women not to go to school, yet Aisha convinced her family to let her enroll in school and study in a neighboring city. Her father, a scholar at the prestigious Al-Azhar University, opposed this idea at first but embraced it at the urging of Aisha and her grandfather, the grand Imam of Al-Azhar. By 1950, Aisha became a lecturer at various universities and completed up to a doctorate degree. In 1962, she was appointed the president of the Arabic and Islamic Studies Department at Ain Shams University in Cairo.

Aisha recognized the need for positive Muslim women role models during this time in Egypt. Using her knowledge and writing abilities, Aisha began an extensive collection of writings from books, research papers and newspaper articles advocating for women’s rights and bringing Islam to the common folk. She chose the pen name Bint al-Shati’, meaning “daughter of the riverbank” to pay homage to her childhood near the Nile delta. She wrote about issues of social reform such as a woman’s role in advancing her family and raising awareness of the issues surrounding the peasants of the countryside. She wrote about Arabic literature, the Prophetic biography (seerah) and Qur’anic exegesis. One of her most famous works was the detailed biographies of the wives of the Prophet ﷺ, a work which was geared towards the Muslims of her generation.

Aisha’s home life was strong as well. Her husband not only encouraged her as she wrote and taught, but he even supervised her masters. This shows how their relationship was based on mutual support and love for one another. She won many awards during her life, including the prestigious King Faisal’s Award for Literature and Islamic Studies from Saudi Arabia in 1994. Aisha left over 40 books and hundreds of articles when she died in 1998, and her name is still mentioned as a modern woman scholar and social worker.

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Now that you have read about these women, do you not think they are beautiful? Do you not think the beauty of a woman goes beyond her physical features? We learned from the creativity and scholarship of Asma’u, the pioneering qualities of Al-Shifa, the spirituality and worship of Mu’adha, and the courage and advocacy of Aisha. These women who were from all over the world with many centuries between them teach us the importance of having high aspirations. Each of them had beautifully distinct qualities that they used to better themselves and those around them. They knew of their talents and aspired to do great things with them. By expanding our notions of beauty to outside of the purely physical realm, we can focus on what is really important: utilizing our God-given talents to help ourselves in this life and the next. Let us focus more on our inward beauty, the beauty that comes with believing in and worshipping God, and pray we can be like these women in their beautiful devotion.

Sources

Yusha’u, Jameel M. (2004). Nana Asma’u Tradtion: An Intellectual Movement and a Symbol of Women Rights in Islam During the 19^th Century DanFodio’s Islamic Reform. Retrieved from: http://www.gamji.com/article3000/NEWS3642.htm

Al-‘Affani, S. (2009) Ruhban al-Layl. Cairo: Dar al-‘Affani (Arabic).

Bint al-Shati’ article (2008). Retrieved from: http://www.alarab.co.uk/Previouspages/North%20Africa%20Times/2008/04/27-04/NAT242704.pdf

Allah (swt) says in the Qur’an:

“Indeed, the number of months with Allah is twelve [lunar] months in the register of Allah [from] the day He created the heavens and the earth; of these, four are sacred […]” (Qur’an, 9:36)

These four sacred months were mentioned by the Prophet ﷺ (peace be upon him) during his farewell pilgrimage:

“O People! Time has gone back to how it was at the time Allah created the Heavens and the Earth. A year has twelve months, four of which are sacred, three consecutive, Dhul-Qi’dah, Dhul-Hijjah, Muharram, and Rajab.” (Bukhari)

As we look through the Qur’an and Sunnah (Prophetic tradition), we are taught to respect and honor what God and His Prophet ﷺ have honored. These sacred months are a time for us to reflect on our lives, exert ourselves in extra worship and ask Allah (swt) for His forgiveness.

Specifically, Allah (swt) reminds us to guard our actions during the sacred months:

“O you who have believed, do not violate the rites of Allah or [the sanctity of] the sacred month […]” (Qur’an, 5:2)

He (swt) reminds us not once but twice to be careful of what we do during a sacred month:

“[…] so do not wrong yourselves during them (i.e., the sacred months) […]” (Qur’an, 9:36)

These two verses show us the importance of being a conscientious believer. The only way we can make sure we do not wrong ourselves during the sacred months is to be conscious of our actions. Time and time again we forget or are lax in our duties to God. Allah (swt) has given us these sacred months to turn back to Him and to take account of ourselves.

The month of Rajab comes at an important time of the year for us. The coming of this month means that we are close to yet another Ramadan, God Willing. While the validity of certain narrations or specific acts of worship for this month are disputed, we as average Muslims can use this month with the intention to mentally and physically prepare for Ramadan.

How can we honor the month of Rajab and use it as a preparation for Ramadan?

Reflect on your Life and Deeds. Take some alone time and ask yourself the hard questions we normally don’t like to think about: If I died today, where would I stand with Allah? Have I prepared for Ramadan? Have I been conscious of what I am saying and doing to those around me? Am I stagnant in my worship?

Deprive your Nafs (lower self). I was with my brother one day and I mentioned that I was hungry and wanted to get something to eat. He told me: “Teach your nafs a lesson. We shouldn’t always give it what it wants.” This does not mean that we starve ourselves or do not take care of our bodies. One of the goals of Ramadan is to increase in our God-consciousness by not indulging ourselves with what our soul desires. Eat a simple meal for a few days instead of an expensive or huge meal. Wake up early and go for a walk. Pray extra prayers. Go to the mosque for fajr if you normally do not do so. Exert yourself and do something to “teach your nafs a lesson.”

Fasting. There is no better way to prepare for Ramadan than to fast some extra days. A’isha (radia Allahu `anha—may God be pleased with her) was known to fast during the summer, and when the scholars would mention her habit, they would add: “If the price is cheap, then everyone will buy it.” Ibn Rajab explained: “She wanted to do those actions that only a few were capable of due to how hard it was to do them, and this is indicative of the high aspirations she had.” While we can’t get out of having Ramadan in the summer, we can follow our mother A’isha (ra) and be of the few that do something valuable before we are all obligated to fast. Now is the time to not only prepare for fasting but to gain some reward as the temperature rises.

Remember the Hereafter. The Prophet ﷺ said: “Hell complained to its Lord saying: O Lord! My parts are eating (destroying) one another. So Allah allowed it to take two breaths, one in the winter and the other in the summer. The breath in the summer is at the time when you feel the severest heat and the breath in the winter is at the time when you feel the severest cold.” (Bukhari)

Charity. Most of us do some act of charity every day without realizing it. In this sacred month, be charitable with the intention of pleasing God. Being courteous, helping someone, feeding another, saying a good word, sharing a reminder and even abstaining from doing a bad deed are all non-monetary forms of charity taught to us by the Messenger.

Supplicate (make du`a’) to Allah. Ask for His forgiveness and guidance. Ask Allah (swt) to bless us to reach Ramadan and to make the month of Rajab, and the following month of Sha’ban, a means for us to prepare for Ramadan. It is reported that the Prophet of God used to supplicate when Rajab came, “O Allah! Bless us during Rajab and Sha’ban, and let us reach Ramadan.”

Take Care of Your Tree. Ibn Rajab used to say: “The year is like a tree. The days of Rajab are its foliation. The days of Sha’ban are its branching and the days of Ramadan are wherein its fruits are reaped. The reapers are the believers. It is befitting for the one who has blackened his pages with sins to whiten them with repentance in this month, and for the one who has squandered his life in idleness to profit in it from what remains of his life.”