Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IX | Part X | Part XI | Part XII | Part XIII | Part XIV | Part XV | Part XVI | Part XVII | Part XVIII | Part XIX | Part XX | Part XXI | Part XXII | Part XXIII | Part XXIV | Part XXV | Part XXVI | Part XXVII | Part XXVIII

In the name of God, the Most Merciful, the Most Compassionate.

All praise and thanks be to God, and may peace and blessings be upon the most noble of Prophets and Messengers.

A while ago, a show aired in Arabic called “كيف تتلذذ بالصلاة؟” which means “How can you taste the sweetness of prayer?” by a young Kuwaiti da’iya named Mishary Al-Kharaz. For many of us, our khushoo’ in our prayer fluctuates. What is khushoo’? It is a state of mind that contains serenity, tranquility, dignity and humility during prayer, which springs from one’s heart standing in front of Allah in humility and submission. Sometimes in prayer we have so much devotion and can feel every word; yet at other times it’s all about the ritual movements and nothing more. Insha’Allah (God willing), I will try to summarize the main points of this show every week.

The Story of the Ansari and the Muhajir

In the sunan of Abu Dawud, it is narrated with a hasan (good) chain that in one of the battles, the Prophet ﷺ appointed two guards, one from the Muhajiroon and one from the Ansar. At one point, the Ansari got up to pray while the man from the Muhajiroon reclined in order to have a nap. A man from the mushrikeen (disbelievers) who was close by saw this, and fired a small arrow at the Ansari who was praying. It hit him, but the Ansari, with some difficulty, removed the arrow and continued praying as the blood seeped from him. The mushrik, upon seeing this, fired another arrow. The Ansari was able to remove it also and continued praying. However, the Ansari could not stand the pain of the third arrow and fell into rukoo’ (bowing) and sujood (prostration), and this is when the man of the Muhajiroon woke up, seeing his friend seeping with blood. Upon seeing this, the mushrik fled. “SubhanAllah! (Glory be to Allah!) Why didn’t you alert me when he first hit you?!” the Muhajir exclaimed. The reply of the Ansari was, “I was reciting a surah (chapter of the Qur’an) that I love, and I did not like to cut it off.” Allahu Akbar (Allah is great!) Imagine this person’s state in the salah (prayer).

The Sweetness of Prayer

The prayer is one of the most beautiful acts of worship. When one does his tasleem ((“Tasleem” is saying assalamu alaykum wa rahtmatullah (may peace and mercy be upon you) signifying the end of the prayer.)) to end the prayer, there is a certain sense of serenity. Ibn Al-Jawzi said about the prayer:

“We are in a garden, where our food is khushoo’ (devotion), and our drink is the tears that flow.”

For a person who has true devotion in his salah, his soul is not even with him; as Ibn Taymiyya said, his soul is actually circling the Throne of Allah.

One could say that those were the people of old. No one feels this way anymore. But this isn’t true; one only has to realize the importance of prayer, and unlock the secrets of khushoo’ to taste this unique sweetness. Then the prayer becomes your refuge; the remover of your distress; something that you look forward to; and something that you wish would never end.

Let us begin to unlock these secrets and truly connect to our Lord when we pray.

Step One

The first step is that we have to change our understanding of khushoo’. Having khushoo’ doesn’t just mean that you are concentrating and you are not distracted. Having a present heart is only the first level of khushoo’. It is as though you have just entered through the door, and now you have the whole house to explore. There are depths and depths to khushoo’.

Some may say that having a present heart is hard enough. Before coming to the prayer, we need to put it into perspective. Say we spend ten minutes in each prayer. That equals fifty minutes a day, so not even one hour. The rest of the twenty-three hours are for our dunya (this world). Can we give these fifty minutes solely for Allah, or do we have to turn them into dunya as well?

Think of this before you start your prayer, so that your nafs (self) doesn’t tell you that it is too hard to concentrate—because you can do it. Remember that the sweetness of being in front of Allah far supersedes the sweetness of whatever dunya distracts you.

Greater Depth

There is a greater depth, and that is understanding. Truly understanding what you are reciting, and contemplating it. On the show, Mishary Al-Kharaz stated: “Let me introduce you to one of your biggest competitors in the salah.” Do you know who he introduced?

One of the pillars in the masjid. Yes, the actual physical pillar. Any pillar, whether you are at home, work, or the masjid, is your competition. Why?

Because if you stand in prayer, it stands longer. When you are in your sujood, it is in sujood longer. You do your tasbeeh, it does its tasbeeh for longer. How? Allah says in the Qur’an:

“…And there is not a thing except that it exalts [Allah] by His praise, but you do not understand their [way of ] exalting,” (Qur’an, 17:44).

And:

“Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth and the sun, the moon, the stars, the mountains, the trees, the moving creatures and many of the people? But upon many the punishment has been justified.” (Qur’an, 22:18).

“But I read the Qur’an!” we say. You are not the only one that reads Qur’an.

Yet, if you ask the pillar, or the parrot, what they understood, they would not be able to respond. So we need to ask ourselves—are we any better? What does it mean when we say “sami’a Allahu liman hamida“? What about the tahiyyat? ((“Tahiyyat” are the salutations which we say after the two prostrations in the second and last rak`ah.)) Not the generic meaning, but the specific meaning. Insha’Allah throughout this series we will understand these meanings so that we can attain this level of khushoo’.

One last thing…

Do not say, “But I can’t!” How can Allah ask you to have khushoo’ in salah and then make it impossible for you? Even if Arabic isn’t your first language—did Allah not know that Islam would spread far and wide? A’udhubillah (I seek refuge in Allah) from any such thought.

So remember that you can. Strive, and you will achieve it insha’Allah (Allah willing). Remember that Allah is Generous, more Generous than we can even imagine. If you take one step towards Him, He is the One that comes to you at speed. Allah says:

“And those who strive for Us— We will surely guide them to Our ways.” (Qur’an, 29:69).

So bismillah (in the name of Allah), and insha’Allah let us pray that by the end of it, we all have much more khushoo’ than we used to.

How to Achieve Tranquility of the Heart Series

Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IX | Part X | Part XI | Part XII | Part XIII | Part XIV | Part XV | Part XVI | Part XVII | Part XVIII | Part XIX | Part XX

Sometimes it feels like it’s just too much – these fluctuations in our iman, the repeated sinning, the feeling that “I just don’t deserve Allah’s mercy.” The tests always feel like punishments. There is a constant worry about the future: my marriage, my money, my career, my ummah (community)… And some difficulties just feel like they are too great to overcome. We know we’re not supposed to ask this, but the question at the back of our minds is, “Why me?”

We have all heard that we should never despair of Allah’s Mercy. And on the surface, we try not to, but Shaytaan (the Devil) has a trick. We tend to despair of ourselves and our incapacity to change things, especially the inner turmoil that we feel. And the effect of this is basically the same as despairing of Allah’s mercy. We do not always accept that Allah can take us out of the situation we are in and we don’t need to ‘deserve’ the trouble; Allah isn’t punishing us and we don’t need to be perfect.

This doesn’t mean, however, that we shouldn’t strive, or take ourselves to account when we do mess up. The key is to develop our relationship with Allah during that trouble. If we know Allah, no situation is too hopeless. No sadness is ever permanent. We perceive trials as they are meant to be perceived – as tests of our trust in Allah, forcing us to put our knowledge into practice and bringing us closer to Him. These trials could potentially be a punishment too, that is if we let it affect us negatively by completely turning away from Him because of our sadness. But our awareness of our own state and our understanding of Allah’s Mercy allows us to turn the punishment into something positive that is manifested through repentance to Allah, alongside increasing in hasanat (good deeds) in order to erase the bad deeds.

The first exercise is for us to consciously realize that Allah knows. Whatever grief we go through, whatever hardship we endure, we must understand that we are never alone. Even if we feel abandoned by the world and those closest to us, Allah is there. He reminds us in the Qur’an,

“Fear not. Indeed, I am with you [both]; I hear and I see.” (20:46)

As long as we begin by recognizing that Allah is with us and He is close to us, there remains a solution to our inner worries. There are things we need to know in order to develop our relationship with Allah. Then there are things we need to do in order to maintain that closeness to Allah. And finally, there are things we need to aspire for to achieve the ideal relationship with our Lord. We pray that by the end of the series, we will all have developed a stronger relationship with Allah.

Note: some of us suffer from clinical depression or similar medical conditions, and this needs to be dealt with by a professional. Working on our relationship with Allah no doubt helps, but sometimes more than a spiritual fix may be needed.

Allah subhanahu wa ta`la (exalted is He) has given Himself Names and attributes (siffat) so that we can know Him. What is most amazing and beautiful about Allah’s Names is that through them, you can see how your Creator recognizes the needs of His creation.

We all need sustenance; and He is al-Razzaaq, The Provider. We all need love; and He is al-Wadud, The Most Loving. We all need protection; and Allah is al-Hafidh, The Guardian. What we need the most is the very thing of which Allah (swt) has an unlimited supply.

And so sometimes we are put through things to know Allah (swt). Sometimes it is to open your eyes to your own flaws so that you can change. But whatever it is, if you realize that the answer to any problem is through Him, and that He suffices all your needs, then your relief is already at hand.

Recently, I found myself to be very lost. And this was alarming because I used to be a person who had direction. I thought I knew where I was going and what I was doing. But things started to fall apart, internally. I wasn’t sure anymore. And then I realized I had three choices – to continue to do what I was doing without putting in any extra thought, to give up entirely, or to re-assess and re-orient.

And because this feeling persisted for a while, I realized something else. I came to know Allah’s attribute of Guidance.

Sometimes this feeling of being lost can bring us closer to Allah (swt).

What is the meaning of this problem? Why are we stuck? We need to feel as though we do not know where we are going, because that is when we start searching. And that is precisely when Allah (swt) shows you that He is The Guide (al-Haadi), and how life changes when the Light of God is in it.

Perhaps you started out something with a sense of purpose, but in your journey you were knocked off the path towards the greater goal. You need al-Haadi. Maybe you are having some sort of mid-life crisis. You need al-Haadi. And we cannot for one moment believe that there is no way out and no right path. Allah (swt) says in a hadith qudsi (record of the words of the Prophet ﷺ, peace be upon him),

“O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you,” (Muslim).

As Allah (swt) gave Himself the attributes of Guidance and Light, how can we ever believe that we will be in darkness for too long?

Say, for example, you are drowning in a pool. Who will you usually call out for? The lifeguard. The lifeguard is already there, watching out for people, and because that is his job, when you call out to him he’ll jump in there to save you. Now Allah (swt) is over and above any analogy, but as Allah (swt) gave Himself the attribute of guidance, telling you that He is THE Guide and He is THE Light of the heavens and the earth, then how can you be lost for too long? Especially if you seek Him. Are we saying that lifeguards do their job better than Allah (swt)?

So what does it mean to go to Allah al-Haadi? It means to take the first step of realizing that He has this attribute, and having the certainty that Allah (swt) will not turn a seeker away. Secondly, it means to ask Him. Make du`a’ (supplication), pray istikhara (the prayer for guidance) and talk to Him. Thirdly, it means to use the means around us. Re-assess your goals, seek people’s advice and take the steps needed to try to find an answer. When we feel an internal instability, these steps may be hard, but Allah (swt) tells us “And those who strive for Us – We will surely guide them to Our ways […]” (Qur’an, 29:69).

And so we have to strive. We have to search. It will be hard. And there will be moments of confusion. But the Prophet ﷺ taught us: “Know that victory comes with patience, relief with affliction, and ease with hardship,” (Tirmidhi).

One final action is that we cannot let Shaytan (the devil) make us lose hope and make us keep questioning ourselves. There is a point when confusion becomes wiswaas (whispers) – a sort of paranoia from the Devil. Only when we realize that Allah (swt) is the ultimate Guide and we are seeking Him in the proper way, will we gain full trust in Him and know that He will not allow us to be led astray.

“So those who believe in Allah and hold fast to Him – He will admit them to mercy from Himself and bounty and guide them to Himself on a straight path.” (Qur’an, 4:175)

Events like these reveal or affect our perceptions of Allah. This is why it is even more crucial to get to know God and reflect upon His attributes. If we find ourselves despairing from the mercy of God, we should remember that Allah tells us in a hadith Qudsi (sacred hadith):

“I am as my servant expects me” [Bukhari]

If you believe that Allah is not merciful or wise, all you will find in the world is harshness and senselessness. But when you know that God is the Most Merciful, the Most Wise, and the Most Just, that should change the way we view any trial or tribulation. The Prophet ﷺ (peace be upon him) reminds us in a hadith (saying of the Prophet Muhammad ﷺ):

“Wondrous is the affair of the believer for there is good for him in every matter and this is not the case with anyone except the believer. If he is happy, then he thanks Allah and thus there is good for him, and if he is harmed, then he shows patience and thus there is good for him.” [Sahih Muslim]

God has decreed good in everything, even in what appears to harm us, if we show patience.

Tribulations in the Qur’an

Allah explains to us the meanings of different hardships in the Qur’an. He says,

“And We tested them with good and bad that perhaps they would return.” [Qur’an, 7:168]

“Do they not see that they are tried every year once or twice but then they do not repent nor do they remember?” [Qur’an 9:126]

“And We test you with evil and with good as trial…” [Qur’an, 21:35]

“Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness].” [Qur’an 30:41]

“And we will surely let them taste the nearer punishment short of the greater punishment that perhaps they will return [repent].” [Quran, 32:21]

“And We showed them not a sign except that it was greater than its sister, and We seized them with affliction that perhaps they might return [to faith].” [Qur’an, 43:48]

“[He] who created death and life to test you [as to] which of you is best in deed…” [Surat al-Mulk, 67:2]

Some hardships could be punishments. Others are tests. Others uncover hidden blessings (such as in Surat al-Kahf, which we will discuss). Sometimes it is a combination of all three, and other reasons we may not be aware of, too.

The ultimate reason for hardship is not something that any human being can say for sure. We can speculate in order to reflect on our personal actions and change what needs to be changed. But that is about it. The true reason is in the knowledge of God.

Yet, the spiritual effect of a hardship on us, though, should not be speculative. Regardless of what the true cause of a hardship is, we see a pattern. Throughout the Qur’an, Allah allows people to be exposed to these hardships so that they and we may return, as well as in order to show who of us will be best in deeds.

The truth is, there may be a different purpose for each individual. Here we will focus on how we should conceptualize hardships and the actions that we can take.

Punishment? And Return(ing) to Allah

Time and time again, Allah tells us that one of the reasons that we are exposed to hardships, trials, and the “lesser punishment” is so that we can return to Him.

We tend to interpret punishments in this world as though they are the final judgment – that the punishment brands us as eternally unworthy or bad or evil. And this is why we may become resentful or despair when someone suggests that a hardship could be a punishment. If it is indeed a punishment – it may not be – the fact that you are alive means that it is not the final judgment; far from it. Every new day is an opportunity for good deeds. If Allah gave you life it is in order to increase in your good deeds. The punishment is simply a consequence of the bad action, to alert us as well as to purify us, and the punishment comes from the Most Merciful and the Most Wise; this means that there is a purpose. He is also al-Halīm (the Forbearing), meaning that He is not hasty in His punishment nor rash. If what is happening is indeed a punishment, it did not come out of nowhere. But it is far from a final judgment; rather it is a wake-up call.

Allah wants us to reflect on our actions and return to Him, as He states so many times in the Qur’an. Without this hardship, many of us may have continued being heedless. It is ultimately a mercy because reacting with patience and returning to Allah raises our station, and by the grace of God averts the greater punishment on the Day of Judgment.

So what does returning to Allah look like? If we know that we are doing something that we should not, it looks like trying to leave that sin and seeking forgiveness. It looks like making more time for devotional acts. It looks like being kinder towards others. It looks like still turning to God in hope even after we have faced a calamity.

One of the reasons why a tribulation being described as a punishment makes some despair is because some people are already truly doing what they can. If this describes you, maybe the hardship is not a punishment at all. Perhaps it is something else.

There is another purpose.

Hardships and Tests: Perseverance and Forgiveness

Allah says that we are tested with both good and bad. Part of the purpose is returning to Him, and it is also for raising our station. The Prophet ﷺ said,

“Nothing afflicts a Muslim of hardship, nor illness, nor anxiety, nor sorrow, nor harm, nor distress, nor even the pricking of a thorn, but that Allah will expiate his sins by it.” [Bukhari/Muslim]

Any discomfort that is met by patience and turning to Allah results in expiation of sins. A person who is faced with such trials may even meet Allah with no sin at all. The Prophet ﷺ said, “When Allah loves a servant, He tests him,” [Tirmidhi]. Why? Tests mean a forgiveness of sin, and of the person turning to Allah more. The Prophet ﷺ also reminds us:

“I am amazed by the believer. If he is granted goodness, he praises Allah and is grateful. If he is afflicted with a calamity, he praises Allah and is patient. The believer is rewarded for every matter, even lifting a morsel of food to his wife’s mouth.” [Musnad Ahmad]

Moreover, when we are in difficulty, we are reminded to turn to Him and call to Him with all our heart. Indeed, trials remind us of our need for Allah, causing us to turn to Him with utmost sincerity. They remind us of ultimately who is in control, of the temporary nature of this world, and working for the hereafter. Thus, if we find ourselves hard hit by this tribulation, we should know that Allah is with us throughout this struggle. We should talk to Him, telling Him our fears and our hopes, and asking for His mercy.

The Best Deeds

Another reason is to see who will be doing the best deeds. Does hardship bring out the worst in us? Do we lose hope, hoard, and only look out for ourselves? Or are we hopeful in God, generous in giving, and actively look for those who need help so that we can be there for them?

The truth is, this global situation is affecting each of us in very different ways. Some may be suffering economically and maybe lost their jobs; others may be stuck in accommodation with someone abusive. On the other end of the spectrum, some may have only had to make simple lifestyle changes. So the “best deeds” look different in each situation. If you are particularly affected, the “best deeds” may be taking care of your family, or continuing to go to work if your field requires it. For those who are minimally impacted, the best deeds may be to provide relief for those who are truly suffering. The Prophet ﷺ tells us:

“The most beloved people to Allah are those who are most beneficial to the people.” [Sahih]

He ﷺ also said,

“Whoever walks with his brother regarding a need until he secures it for him, then Allah the Exalted will make his footing firm across the bridge on the day when the footings are shaken”. [Sahih]

The question remains: who will we be in this crisis?

Averting greater hardships

In Surat al-Kahf, we are told the story of al-Khidr damaging the boat, as well as the death of the child of two righteous people. What appears to be a “bad thing happening to good people”, we later discover, actually averted a greater calamity. For the people of the boat, it averted having their boat completely taken from them by a tyrant king, who only wanted boats in a good condition. This is something that is not discovered until later on, even though in the moment, the people must have been dismayed. As for the parents whose child died, this is probably the most devastating thing that can happen to a parent. But Allah tells us that it averted the greater calamity for these two good people: that of seeing their child become an oppressor. This blessing and wisdom in this situation will not be seen until the Day of Judgment, where they will ultimately be reunited with their child in Paradise.

Collectively, maybe the lowering of pollution levels due to the quarantines will help to avert or delay a greater environmental calamity hitting. Maybe governments that did not believe in providing basic necessities for people will rethink their policies. Individually, perhaps losing our job will open the door to a better one. Perhaps being forced to stay with family whom we do not have a good relationship with force us to make amends. Perhaps the perseverance and faith we exhibit during these trying times are what make us of the people of Paradise. These could all be part of the purpose, but we will not know until later, and until actually going through the hardship.

May we be of those who face hardship with patience and gratitude, who react to punishment and tests by returning to Allah and making amends, and those who receive the bounty and love of the Most Merciful.

To Those with Time,

You may be not used to this. Always being so busy with work and responsibilities, suddenly you find yourself with a lot of time, as a result of working from home or even not having work during this period.

This might be a stressful time. A confusing time. And it is easy to distract yourself completely with the abundance of social media apps.

Or perhaps, in some way, it is an opportunity. While the pandemic is affecting people differently, you find yourself suddenly having to contend with solitude. You are healthy, thank God, relatively youthful, and with more free time. The Prophet ﷺ reminds us to:

“Take advantage of five before five: your youth before your old age, your health before your illness, your riches before your poverty, your free time before your work, and your life before your death.” (Sahih)

It is important to take care our mental and emotional health, of course, and part of it can be through different activities, keeping in contact with loved ones, or learning something new. Another even more important priority is strengthening our relationship with God. The Prophet ﷺ said,  “Those in seclusion have raced ahead.” They said, “O Messenger of Allah, who are those in seclusion?” The Prophet ﷺ said, “They are men and women who remember Allah often.”

In another narration, the Prophet ﷺ said, “They are those absorbed in the remembrance of Allah.” (Muslim)

While this time carries different meanings for different people, perhaps for you in particular, Allah subhanahu wa ta`la (exalted is He) wanted to give you the time you needed to come back to Him. Perhaps you got so distracted with life that you rushed your prayers, were not able to read the Qur’an, and found it hard to wake up for the night prayer or even fajr (the dawn prayer). There was no time for solitude or reflection.

This period might be difficult, but nothing lasts forever. The Qur’an tells us that in numerous places, and we see its proof all around us. We are put in different situations and adapt our faith to what is best at the time. And now is the time to build or re-build that relationship with Allah (swt). Abū Ḥāmid al-Ghazālī said: “Choose solitude over people, for they distract you from worshipping Allah.” Many of us do not choose solitude, at least not for the purpose of connecting to God, and this is a time when we have been given solitude. Ibn Ataillah said, “Nothing serves the heart better than a reclusion (ʿuzla) through which it enters the fray of thought.”

Thus, this is a time to reflect on life, priority and purpose. Allah (swt) tells us,

“And I did not create the jinn and mankind except to worship Me.” (Qur’an, 51:56)

We know that the Prophet ﷺ would go to the Cave of Hira to reflect before he received the first revelation. Many righteous people would apportion time for seclusion and reflection. Ahmad Al-Shuqairi wrote a book of forty lessons and reflections on life during a forty-day seclusion exercise, but he recommends that people take out some time every day or every week to be alone with Allah. It may be for a set period during their day, or a few days every so often. These are some things that those of us with extra time can do:

1- Recite Qur’an every morning: “O mankind, there has to come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers.” (Qur’an, 10:57) Particularly with Ramadan coming up, this is an especially good time to reconnect with the Qur’an.

2- Pray and/or reflect in the evening, talking to Allah (swt): God describes the people of understanding as those, “who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], “Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.” (Qur’an, 3:191) This is an amazing time to establish this practice of reflecting and talking to Allah (swt).

3- Work on your daily prayers: Many of us are guilty of rushing prayers and being unable to truly connect with Allah (swt). This is the time to focus and take each prayer slowly. The Salah series was written for this purpose, and can be found here.

4- Learn: The Prophet ﷺ said, “If anyone pursues a path in search of knowledge, Allah will thenby make easy for him a path to paradise.” (Abu Dawud) Many Islamic institutes have online courses and classes, and there are plenty of beneficial lectures online (this recent one is my favorite). You can also catch up with reading.

5- Limit distractions, but let yourself rest: We all need to take care of our emotional and mental well-being, so we should do what is best for us. We do not need to necessarily cut off social media apps, but ensure that our time is not dominated by them. We can have time for Instagram without going overboard. The Prophet ﷺ said, “time should be devoted (to the worldly affairs) and time should be devoted (to the hereafter)” (Muslim)

6- Set a time for the daily morning/afternoon remembrances, and understand their meanings: Ibn al-Qayyim stated, “In the heart there is hardness which can only be softened by remembrance of Allah. So the slave must treat the hardness of his heart with the remembrance of Allah.”

7- Set a time for seeking forgiveness: The Prophet ﷺ told us: “The one who (regularly) seeks forgiveness, Allah will relieve him of every burden, and make from every discomfort an outlet, and He will provide for him from (sources) he never could imagine.” (Abu Dawud)

These are some of the things that we can do if we find that we have time. Of course, we may also be dealing with other things, and we will discuss them in another letter insha’Allah (God willing). But if we find ourselves with an abundance of time, we can start by returning to Allah (swt).

Yours sincerely,
Someone with (a little more) time

A few years ago, in April of 2010, I wrote some reflections on the volcanic ash cloud that had erupted, causing plane travel to halt worldwide. At the time, I was supposed to be visiting London, but our flight was cancelled at the last minute.

At the time, it seemed crazy that a volcano erupting in Iceland could literally bring the world to a halt. But it was a time for reflection on the things we take for granted, the power of Allah, and focusing on the truly important things.

In the midst of this Corona epidemic, I started thinking back to that standstill, and the current one we are experiencing. Thinking about it now, we were not as attached to our phones then (did Instagram even exist?), and while it is easy to distract ourselves with a constant stream of messages and stories, there are bigger lessons we should be taking. While everyone is dealing with it in a different way, I started thinking of the spiritual messages we should be paying attention to. Below are some reflections.

Turn to Allah

In this age of distraction, focus and mindfulness are endangered species. While if this had happened 20 years ago we would be forced to reflect or at least have moments of reflection, our Instagrams, Twitter, and Whatsapps are beeping off the charts. We wake up to messages and fall asleep to them, and the quarantine has made us depend on them more since we use them to communicate with people we would otherwise be seeing in real life.

When the Companions of the Prophet ﷺ experienced anything that appeared out of the ordinary, they turned to Allah. Everything was considered a sign and opportunity to reflect on Allah’s power and on ourselves. It is no coincidence that we have a specific prayer during an eclipse, supplications for witnessing the new moon, and prayers for when we are ill (and so much more).

Perhaps this period of social distancing and self-isolation is so that we can find times of solitude to be with Allah. If we are feeling stressed and overwhelmed, this is the time to put the phone away and pray to Allah, express to Him our stress, and ask for His help.

Indeed, Allah is al-Rabb (the Lord), al-Samad (the Eternal Refuge), and al-Wakil (the Trustee).

I’m linking here to the Sweetness of Prayer Series and the Names of Allah series, only because we all need a place to start, and there is no better way to turn to Allah than through knowing Him and turning to Him in devoted prayer.

Quran
Most of us have likely heard of the saying “When you want to talk to Allah, pray, and when you want Him to talk to you, recite the Qur’an”. We can take some time in the morning or before bed to recite the Qur’an, and if we are busy taking care of kids who are out of school, we can listen to Qur’an. Sheikh ash-Sha’rawi in his book of tafseer (commentary on the Qur’an) quoted a beautiful statement of Imam Ja’far as-Sadiq, who he said was the most knowledgeable of the secrets of the Qur’an:

“I am amazed at the one who has been afflicted with fear, and he does not flee to the Words of Allah:
‘Sufficient for us is Allah, and [He is] the best Disposer of affairs’ for verily Allah has said after it
‘So they returned with favor from Allah and bounty, no harm having touched them.’ (Qur’an, 3:173-174)

And I am amazed at the person who is afflicted with sadness, and he does not flee to the Words of Allah:

‘There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers,’ for verily Allah has said after it
‘So We responded to him and saved him from the distress. And thus do We save the believers.’ (Qur’an, 21:87-88)

And I am amazed at the person who is afflicted with betrayal and deception by people, and he does not flee to the Words of Allah:

‘I entrust my affair to Allah. Indeed, Allah is Seeing of [His] servants’ for verily Allah has said after it:
‘So Allah protected him from the evils they plotted, and the people of Pharaoh were enveloped by the worst of punishment.’ (Qur’an, 40:44-45)

And I am amazed at the person who is afflicted with sickness, and he does not flee to the Words of Allah:

‘Indeed, adversity has touched me, and you are the Most Merciful of the merciful,’ for verily Allah has said after it:
‘So We responded to him and removed what afflicted him of adversity. And We gave him [back] his family and the like thereof with them as mercy from Us and a reminder for the worshippers [of Allah].’” (Qur’an, 21:83-84)

The Qur’an is a true reminder of what is truly important, and a comfort to the hearts.

Istighfar (seeking forgiveness)  

The companions (may Allah be pleased with them) and the righteous that came after them regarded everything as a sign of Allah; and thought that perhaps it was their sins that caused these disasters to affect them. They would repent and seek help from God. Seeking forgiveness from Allah allows us to reflect on our states, seek to rectify ourselves, and take our actions more seriously. It lifts the burden of the mistakes we carry on our shoulders, and brings us closer to Allah.


Social Distancing and Social Care

While it is imperative for people to practice social distancing, it is even more important to check up on people. Maybe your pantry is full, but is your neighbor’s? And even wider than that, healthcare and other workers need our help. We should be considerate of how we use facilities or expose ourselves and others to risk. Finally, if we are fortunate enough to be able to donate, we should do so in order to get much needed help to those who need it. The Messenger of Allah ﷺ said, “Good works protect from evil fates. Charity in secret extinguishes the wrath of the Lord, maintaining family ties increases life span, and every good deed is charity. The people of good in the world are the people of good in the Hereafter, and the people of evil in the world are the people of evil in the Hereafter. And the first to enter Paradise are the people of good.” [al-Mu’jam al-Awsaṭ 6252]

Du’a  

Du’a is an expression of need and trust. We are told:
“And your Lord says, ‘Call upon Me; I will respond to you.'” [Surat Ghafir, 40:60]  

This is the time to turn to Allah and ask Him with all of our hearts. I pray that you are all healthy and well, and may we use this time to truly do what is important.

Many of us are likely looking forward to fasting the day of Arafah due to the immense blessings associated with it, particularly the forgiveness of two years worth of sins. All of the favors relevant to fasting also apply, such as the acceptance of the supplication of a fasting person.

For some people though, they cannot fast. Some may be ill, others might be essential workers during these difficult times, and many more women will be exempt from fasting due to menstruation.

Does that mean that the blessings are lost?

Before going into the specificity of the blessings for the non-fasting, we need to connect to Allah subhanahu wa ta`ala (exalted is He) and turn to Him through His names and attributes, which are revealed to us so we may know Him. Allah (swt) is al-Karim and al-Akram, meaning He is the Most Generous and the Supremely Generous. If a person offers you a gift and tells you to pick it up at 5pm, but because you got off late from work or were stuck in traffic or fell ill and could not not pick up the gift – all these things are outside of your control – one would accept if a fair person denies you that gift because you did not fulfill the conditions for picking it up. A generous human being, however would not deny you the gift at all. They may give you another chance to pick it up, or they may send the gift right to your home because they understand your circumstance.

Allah (swt) is far above any analogy and His generosity far supersedes human generosity. So why do we feel that He would exclude us from such immense blessings when the reason we could not partake in the blessing was outside of our control?

If you had the intention to fast, and you would have fasted were it not for the condition you are in, Allah (swt) rewards you as though you did it! The Prophet ﷺ tells us of a person who has a sincere intention, “and he says: ‘If I had wealth, I would have acted like this person [one who has wealth and spends it in the way of Allah].’ If that is his intention, he will have the same reward as the other,” (Tirmidhi). The Prophet ﷺ also said, “If a servant falls ill or travels, the likes of what he used to do when he was settled and healthy will be recorded for him,” (Bukhari). Finally, the Prophet ﷺ told us, “Whoever intends to perform a good deed but does not (or cannot) do it, Allah will record it as a complete good deed,” (Bukhari). This is all to remind us that Allah (swt) appreciates what you are going through and your love for worshiping Him, and He knows what is in your heart. None of that is wasted, and you are rewarded for your sincere intention as though you completed the deed.

Moreover, the essence of worship is obedience to Him, not to our whims, however noble they might be. If you are not fasting for a prescribed reason, such as menstruation for women, you are rewarded for not fasting because you are obeying Him. How generous is al-Karim: you are spared the hardship of fasting, rewarded for not fasting, and rewarded as though you fasted!

More importantly, our worship should not be limited. Just because we cannot fast, it does not mean we just sit back. These are blessed days regardless of whether we can fast on Arafah or not. The Prophet ﷺ said: “No good deeds are better than what is done in these first ten days of Dhul-Hijjah.” (Bukhari) This includes on the Day of Arafah, which is on the 9th day. We should be constantly remembering and praising Him, because these are days of remembrance. We are told to “… increase in them your declaration of the oneness of Allah, your exaltation of Him, and your praise of Him,” (Ahmad). The The Prophet ﷺ also said, “The best supplication is that which is made on the day of Arafat. The best of it is what was said by myself and the prophets before me: There is no God but Allah alone, without any partners, unto Him belong the dominion and all praise and He has power over all things,” (Tirmidhi).

Specifically with fasting, we are rewarded for feeding a fasting person just as though we ourselves fasted. So, we can support those fasting in our family or community. The Prophet ﷺ said, “Whoever helps break the fast of a fasting person, he will have the same reward as him…” (Tirmidhi).

Finally, it is so important to have hope in the mercy of Allah (swt) and focus on what we can do, rather than lament what we cannot. For those fasting on Arafah, may Allah (swt) accept your fast and worship. For those who cannot, may Allah reward you as though you did and accept your other deeds.

But some of us will not be able to take part in all the things that make this month so special.

Some of us may have to take medicines or are anemic or are going through a difficult pregnancy and cannot fast.

Some of us may be bedridden for a large part of the month and will not be able to pray taraweeh (Ramadan night prayer).
And some of us may be so ill that we cannot even lift the Qur’an to recite it.

But it is easy to compare ourselves to others, or to our old selves, and it easy to confuse means for ends. What makes fasting, praying taraweeh, and reciting the Qur’an so special are not the actions in and of themselves, but rather that they are done in obedience to Allah (swt) and in hope of His mercy, love and rewards. They are the means, and God’s pleasure is the ends.

For example, fasting is forbidden on the days of Eid. An act that has so much virtue as both an obligatory act during Ramadan and a voluntary one outside of Ramadan actually becomes a sin on the days of Eid. Not fasting during those days becomes an act of worship and obedience, and thus an action that brings us closer to the Most High.

Remember that at the very essence, it is your intention that is important. Had you been in good health, you would have fasted and done all the things that your health permitted. The Prophet ﷺ described two men: one man whom God has bestowed upon wealth and knowledge, and he acts upon that knowledge and gives from his wealth; and another man whom God has given knowledge but no wealth, and that man says, “If I had the wealth he had, I would do the same”. The Prophet ﷺ said “And they are rewarded the same”. (Ibn Majah)

So when you see the people and think, “If I was ok, I would be fasting this month,” or when your family leaves the house to pray taraweeh and you say, “I wish I could have been with you,” you are rewarded exactly the same as those who are doing the actions. In the eyes of God, you are just as special as the person praying all night; as the person completing the Qur’an; as the one who is thirsty and tired from his fast.

Moreover, you have a special relationship with Allah (swt) through your illness. The Prophet ﷺ tells us, “No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that,” (Bukhari). In another narration, a companion visited the Prophet ﷺ when he was ill. The Prophet ﷺ told him: “No Muslim is afflicted with any harm but that Allah will remove his sins as the leaves of a tree fall down,”  (Bukhari).

Thus you are in the realm of God’s forgiveness as you are ill. Moreover, there is a different type of need for God when we fall all. The Prophet Job called to Allah (swt) in his illness:

“Indeed, adversity has touched me, and you are the Most Merciful of the merciful.” (Qur’an, 21:83)

Your calling to Him in your illness is a form of worship, one that many others may never experience. Moreover, any patience that you show is appreciated by Allah (swt). He tells us in the Qur’an: “Indeed, the patient will be given their reward without account.” (Qur’an, 39:10)

Remember that the point of worship is not to break you, but to build you. Once the Prophet ﷺ walked into the mosque and saw a rope hanging in between its two pillars. He asked, “What is this rope?” The people said, “This rope is for Zainab who, when she feels tired, holds it (to keep standing for the prayer.)” The Prophet ﷺ said, “Do not use it. Remove the rope. You should pray as long as you feel active, and when you get tired, sit down.” (Bukhari)

Whatever actions you are able to do, no matter how small they appear to be, can only be truly quantified by God Himself. Allah (swt) will not judge you for the actions that you were not able to do, and it would be a distraction to focus on them. Rather if you can do other things – supplications, remembrance, charity – God will reward you for your seeking alternative ways to come close to Him. And even if you cannot do anything at all, Allah (swt) knows; the Most Generous rewards you for what you would have done.

And if your heart still aches because you actually love to worship Allah (swt) through fasting or taraweeh or Qur’an and you are unable, your love for that act of worship is loved by God, who rewards you for that love. A man was asked why he recited Surat al-Ikhlas in every prayer – something that we might criticize him for because it is a ‘short’ surah (chapter) – but he responded that, “It is because this surah describes the Most Merciful, and therefore I love to recite it.” Upon hearing the man’s reply, the Prophet said: “Tell that man that Allah loves him.” (Bukhari and Muslim)

Your love for certain acts of worship is appreciated and loved by God.

So if you are going through this Ramadan in illness, remember that you, too, are loved by Allah (swt). Even when you cannot take part in the actions of this month, Allah’s mercy, love and forgiveness descend upon you like they do for the fasting person, the one in night prayer, and the Qur’an reciter. You are with them in rank.

Part I | Part II | Part III | Part IV

To the Eyes that Weep,

Ramadan is almost over. It feels like it just flew by. Where did the time go?

Maybe you are sad because this holy month is coming to an end too soon. Perhaps you are heartbroken because you did not make the most of this blessed time. Either way, it is upsetting.  If only you had more days, more hours.

While most of us feel some sadness, we may also be overburdened with guilt. Another Ramadan has come by, and still no major changes in your life.

Ramadan is, of course, designed to be special; but it is special for a number of reasons: it is supposed to bring us to taqwa (God consciousness), to reflect on the Qur’an, to purify ourselves through fasting, to increase our worship, and to rectify our character.

The beautiful thing about Ramadan is that Allah subhanahu wa ta`ala (exalted is He) shows us what is possible – He reveals to us our potential. Even if you disappointed yourself, the Day of Judgment has not come yet, meaning it is not the end – you can still make up the shortcomings. As long as there is time, there is hope. So what prevents us from doing these things outside of Ramadan?

Remember that you can still worship Him. You can still be close to Him. God is there – with the same attributes – inside and outside of Ramadan. Do not define your relationship with Allah by your mistakes during this Holy month. If you do, you are the one moving away from Him, He did not push you away. As for God, He is al-Baqi – the Everlasting – and He remains. His attributes remain as they are.

The Lord whom you begged for mercy during Ramadan is the same Merciful Lord outside of Ramadan – indeed, “Your Lord has decreed upon Himself mercy.” (Qur’an, 6:54)

The Creator whom you pleaded to for forgiveness and pardon during this month – His forgiveness is open to you 365 days a year; He Himself says, “But indeed, I am the Perpetual Forgiver of whoever repents and believes and does righteousness and then continues in guidance.” (Qur’an, 20:82)

God, whom you expressed your fears and hopes to, whom you asked to give you the good of this world and the Hereafter – He tells you, “I respond to the invocation of the supplicant when he calls upon Me.” (Qur’an, 2:186)

Whenever your guilty soul or satan want to trick you into thinking you are too far to be rectified, God Himself tells you, “I am near.” (Qur’an, 2:186) That is all you need to know, and that is all you need to remind yourself of when you feel far.

If you want to continue your good deeds or make up for your shortcomings, you can do that. You can follow Ramadan by fasting the six days of Shawwal, fasting twice a week (Mondays & Thursdays) or you can fast three times a month (the Bright Days). The Prophet ﷺ tells us, “Every servant of God who observes fast for a day in the way of God, Allah would remove his face farther from the Fire to the extent of seventy years’ distance.” (Muslim)

You can give charity any time of year. The Prophet ﷺ said: “None gives charity from what is good, for Allah only accepts what is good, but that the Merciful takes it with His right hand. Even if it is a date, it is nurtured in the hand of the Merciful until it becomes greater than a mountain, just as one of you nurtures his young horse or camel.” (Muslim)

You can volunteer. The Prophet ﷺ said, “Allah will aid a servant [of His] so long as the servant aids his brother.” (Muslim)

You can wake up for qiyaam (the night prayer), even if you only do it on the weekends or even once a month. The Prophet ﷺ said, “The best prayer after the obligatory prayers is the night prayer.” (Muslim)

You can make it a point to help to uplift people. The Prophet ﷺ said, “The most beloved of deeds according to Allah the Mighty, the Magnificent, is that you bring happiness to a fellow Muslim.” (Tabarani)

And you know what? If you do these things, you will find that by next Ramadan insha’Allah (God willing), your heart will already be softer, ready to soak up the blessings of the month. So intend to continue to do good after Eid, and make a plan for that. It is easy to slip back into bad habits, so follow up your intentions with concrete actions.

And if your heart is still broken by the last iftar (meal of breaking fast) of this month, turn to Him. Make time before you break your fast to be alone with Him and pour out your heart and soul to God. Tell Him all of your hopes for this month, and how you feel about not having been able to fulfill them. Express to Him your fears about coming out of Ramadan and losing that connection with Him. Talk to Allah. He hears you, at every second of every day.

And as long as you still breathe, you can turn back to Him and make the most of wherever you find yourself. It could be that you are accepted because of your sincere worship in one of these remaining days. Do not let your connection to God stop at Ramadan – let your connection be to the Lord of Ramadan.

Sincerely,

From eyes that weep remorse

(And find hope even after Ramadan)