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)

Commanded to Love: 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

We have been commanded to obey him; we have been commanded to respect him; but the key to both these things lies in the fact that we are commanded to love him. This love is more than just mere lip service; it is a love that should encompass our lives. Nothing on this earth should be more dear to our hearts than the blessed Prophet of Allah ﷺ (peace be upon him). This is not simply a recommended emotion; rather it is one that we must feel in our hearts. It is narrated that the Prophet ﷺ said: “None of you will believe until I am more beloved to him than his children, his father and all people.” (Bukhari)

There are many benefits that one can reap by loving Rasulullah (the Prophet of Allah) ﷺ, both in this life and the next.  The Messenger of Allah ﷺ told us that that there are three things which, if one was to take refuge in them, makes one experience the sweetness of faith. We all crave this sweetness, which grants an internal happiness that cannot be matched. This sweetness can be enjoyed in this life, and makes worshiping Allah and striving in His cause much easier and enjoyable. The first of these three things is that Allah and His messenger are more beloved to the believer than anything else (Bukhari). Another benefit that we may receive from wholeheartedly loving the Prophet ﷺ is His companionship in Jannah (paradise). A man came to the Prophet ﷺ and asked, “When will the last Hour come, Oh Messenger of Allah?” The Messenger ﷺ responded, “What have you prepared for it?” The man said, “I have not prepared a lot of prayer nor fasting nor charity for it, but I love Allah and His Messenger.” The Prophet ﷺ then said, “You will be with the one you love.” (Bukhari)

Simply reading the accounts of how the companions loved and expressed their love for the Prophet ﷺ cause one’s emotions to stir in yearning for that nearness of heart to him. It is through their stories that we can find motivation to get to know and learn about him so that we too may love him as they did. Of these stories is that of a man who went to the Prophet ﷺ and declared his love for him, as well as one of his biggest concerns. He said, “Oh Messenger of Allah, I love you more than my family and my possessions. I remember you and I cannot wait until I can come and look at you. I remember that I will die and you will die, and I know that when you enter the Garden, you will be raised up with the Prophets. When I enter it, I will not see you.” It was not enough for this man to just want Jannah; rather his immense love caused him to crave the companionship of his beloved at that time when he could have anything and everything he wanted. It was at this point that Allah revealed, “And whoever obeys Allah and the Messenger – those will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions.” (Qur’an, 4:69)

Another heart-gripping story is that of a woman who went to our mother, Aisha, and asked her for permission to see the grave of Rasulullah ﷺ. Aisha took her to the grave and the woman, simply seeing the resting place of the Prophet ﷺ, wept until she died. Allahu akbar (God is the Greatest).

Seeing the immense love of the companions for the Prophet ﷺ can, at times, make us feel discouraged, thinking that we can never reach this level of love having never met him. These are the whispers of Shaytan (Satan) trying to drag us away from one of the most rewarding feelings ever gifted to man. The Prophet ﷺ himself reassures us of this by saying, “Those in my community with the strongest love for me are the people who will come after me. Some of them would give their family and wealth to have seen me.” (Muslim, al-Bukhari)

May Allah cause us to be of those people who would give up our family and wealth to have seen him ﷺ.

Originally posted May 2012

The Qur’an Series: Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IX

I was not a conscientious Muslim. As I entered my freshman year of high school, I had one very specific goal which I was determined to accomplish: to become popular. “Piety” was not consistent with this goal – at least not in my perspective. It was for this reason that I expressed disdain when my dad announced we would be undertaking the religious journey to Mecca in the summer following my freshman year of high school. I recall telling a friend, “Man, I’m scared. I don’t want to change!” I knew people went to Mecca and then became super religious. I didn’t want that to happen to me.

Mecca

As we entered the Grand Mosque, my dad told my mom, my brother, and me to keep our eyes down until we reached the opening of the Masjid, until we were in a space which would allow for our first glimpse of the House of Allah, the Ka’ba, to be in our full view. As we walked through the halls of the Grand Mosque, I heard my mom and dad crying. I knew this was supposed to be a spiritual experience. I could see that they were going through something incredible, but I felt nothing. I felt absolutely nothing. Finally, we approached steps which led to a great opening. At this point, my dad instructed, “Look up.”

ALLAH! In that moment, my vision was suddenly filled with the beloved Ka’ba. As if awakened from the dead, as if beating for the first time, my heart was immediately gripped indescribably. It suddenly filled with this unexplainable, fully tangible presence of the Creator of the Universe. I began to bawl; I was struck with the realization that this feeling, this closeness to God, could only happen because He truly exists. I began to regret all I had done and all the time I had wasted; I began circumambulating the Ka’ba, weeping, begging Allah subhanahu wa ta`ala (exalted is He) to forgive me.

When we returned to America, I had difficulty maintaining my spiritual awakening. I decided that I would begin to read the Qur’an. I reasoned that I could watch hours of television a day and so, at the very least, I had an obligation to read at least five pages a day. I hadn’t touched the Qur’an in years. I’m not Arab, I was not raised knowing Arabic; I had just learnt how to read the letters when joined together when I was really young, like many Muslim children. I hadn’t practiced reading Arabic in so many years that I was painfully slow at it; reading five pages easily turned into an hour ordeal, if not longer. I didn’t understand anything I read, but I kept trying.

One day, my mom passed by my room and suggested, “Maryam, why don’t you read it in English? At least then you’ll understand what you’re reading.” To me, this was a lucrative suggestion; I was a really fast reader in English. If I read half the page in English and half of it in Arabic, it’d take much less time to get through five pages a day.

I began and I transformed. Reading the Qur’an in English and being able to come to an understanding of what its message conveyed captivated me. I began to change internally and it slowly took hold of my external being; my thoughts, my intentions, my actions… I slowly began to internalize a conscientiousness that revolutionized my life. I was mesmerized by the Qur’an and it was then that I decided I would undertake memorizing it.

It took me over seven years to memorize the Qur’an. In the time span that I spent memorizing, I had other responsibilities simultaneously. I was either studying or working full time (or a combination of both), I was the president or lead figure of an organization or community work, and I had familial responsibilities. The only time I was able to focus almost completely on the Qur’an was when I moved to Egypt for eleven months, in which I dedicated about two hours a day to memorization while I also studied Arabic and did Arabic homework for about seven hours of the day. However, the majority of the memorization occurred in America, amidst a crazy schedule. I memorized while I had to take care of life responsibilities; you, too, can memorize while taking care of business.

10 Tips for Serious Seekers of the Qur’an

1. Realize the Reason, Know Allah is Your Guide
   • Why memorize the Qur’an? Because it will give you a constant, incredible, and personally special relationship with The Creator, with The Sustainer, with The One Who has power over all things.
     • You want the best of both worlds? It’s through the Qur’an. It’s through memorizing, understanding, loving and most importantly, living it. When one is sincere about memorizing it, one needs to be completely aware of the heavy responsibility and glorified honor of living as Allah’s servant and carrying His words in their hearts. This must translate into their actions. The key: Sincerity.
   • Make the Intention to Invest in Your Akhira (Hereafter)
     • The Prophet ﷺ (peace be upon him) taught us,  ‘The Qur’aan will meet its companion on the Day of Resurrection when his grave is opened for him, in the form of a pale man. It will say to him, ‘Do you recognize me?’ He will say: ‘I do not recognize you.’ It will say: ‘I am your companion the Qur’aan, who kept you thirsty on hot days and kept you awake at night. Every merchant benefits from his business and today you will benefit from your good deeds.’ He will be given dominion in his right hand and eternity in his left, and there will be placed on his head a crown of dignity, and his parents will be clothed with priceless garments the like of which have never been seen in this world. They will say: ‘Why have we been clothed with this?’ It will be said: ‘Because your son used to recite Qur’aan.’ Then it will be said to him: ‘Recite and ascend in the degrees of Paradise,’ and he will continue to ascend so long as he recites, either at a fast pace or a slow pace.’ [Ahmad, Ibn Majah]
   • Know that Allah is with You
     • Allah Most High says in a Hadith Qudsi (record containing the words of God), “When my servant takes one step towards Me, I take ten steps towards him. When my servant comes walking towards me, I come running towards him.” Recognize that you are not alone; that it is the One Who revealed these words Who will help you learn and retain them. The struggle must begin with the servant, but the Lord is the One Who will continually open the way and aid you through the struggle.
2. When it’s Hard, There is Twice the Reward
   • Wait, what? You don’t understand Arabic? Wait, what? You aren’t Arab? Wait, you’re Arab, but your tajweed (rules of recitation/pronunciation) is really off?
     • For you, the Prophet ﷺ has shared words of encouragement, “Such a person who recites the Qur’an and masters it by heart, will be with the noble righteous scribes (in Heaven). And such a person exerts himself to learn the Qur’an by heart, and recites it with great difficulty, will have a double reward,” (Muslim).
3. Start Correctly and Use Technology
   • Find a Teacher or Qur’an Buddy, Learn tajweedand Work Consistently
     • When I first decided I would commit to memorizing, I found a teacher and told her I was ready. But I had never studied tajweed and my recitation was completely incorrect! She asked me, “Do you want to memorize, or do you want to memorize correctly? There is no point in memorizing it wrong and then having to go back and do it all over again.”
     • The most difficult test I came across with memorizing the Qur’an was not being able to find a consistent teacher. This sometimes led to many months of not memorizing anything and only working on review. When I didn’t find a teacher, I turned to friends who could help me with my tajweed and we became Qur’an buddies. On campus, over the phone, in cars in random parking lots, in-between running from one meeting to another, we would recite to one another and we would keep each other in check until we were able to find teachers. A teacher (or if you can’t find one, a Qur’an buddy) is CRITICAL to progress with the Qur’an.
     • One of the best things that has ever happened to me in my entire life, all praise and thanks be to God, was being blessed with the Qur’an teacher that helped me so immensely through my memorization: Shaykh Moheb. I learned love for the Qur’an, commitment to the Qur’an, a life of gratitude and incredible contentment because of the Qur’an and a balanced perspective through the Qur’an from him. Seeing I was not Arab and was trying to memorize the Qur’an correctly, he took it upon himself to see me through it. May God bless his family in both worlds. I made du`a’ (supplication)(fervently) for a teacher like this for many years and was blessed with more than for what I made du`a’, but it took patience and continual struggle until I was rewarded with a teacher of such caliber. Seek the best teacher you can find and if they are not there, keep making du`a’ for one and work through other avenues.
     • Use technology to assist you; to help practice your tajweed and help you memorize, there are a number of resources dedicated to those who want to memorize the Qur’an. If you have ever used one, please feel free to share what has worked for you!
4. Date the Qu’ran
   • When I was MSA President in college, I had many responsibilities added to my academic, work, volunteer, knowledge, and familial obligations. However, everyday, I made a special date with the Qur’an that no one could touch. My phone was away, my email was gone – I was booked for that time period and it didn’t matter how huge of an event I needed to prepare for the next day. Just as we make time for people, work and classes, we need to schedule in time to meet up with the Qur’an and strive to show it that we’re sincere and serious about a long-term relationship.
5. The Qur’an is Where the Party’s At
   • Sometimes, memorizing the Qur’an means denying invitations to social gatherings. Don’t get me wrong; it is ESSENTIAL for one’s spiritual and emotional well-being to be balanced and have social connections and relationships regularly. However, there will be times when the portion that must be memorized is going to take more time and that means leaving early from or not being able to make it to the party. These are sacrifices we make for Allah (swt) and the Qur’an and He replaces them with better if we pay attention.
6. Make Du`a’Constantly
   • In every prayer, in every moment of prostration, between every athan (call to prayer) and iqama (call to begin prayer), ask God to make us of the Ahlul Qur’an (the people of the Qur’an), those whom the Prophet ﷺ taught, “The people of the Qur’an are the people of Allah and His special servants,” (An-Nisa’i). Realize you are not alone. There are some du`a’ I began making seven years ago and they only have started to manifest six or seven years after I started making them rigorously. There will be times one might want to give up, one might feel like there’s no progress, one might feel like everyone else is finishing so quickly, so easily, and that nothing is clicking. Wait. Be patient. Keep working and keep making du`a’. Soon, everything will open because of your sincerity , work and du`a’ and when it does, every second of the struggle is so much sweeter and so much more worth it.
7. Trade a Mushaf (Qur’an) with Someone and Understand What You’re Memorizing
   • When starting, find someone else who wants to begin and give them a mushaf (written Qur’an) and ask them to give you one as well. This way, every time they or you work on memorizing, you’re both receiving incredible rewardsfrom each other’s memorization.
   • It can be more difficult to memorize if one has no clue what the meaning of the verses are. If one does not understand the language of the Qur’an, make sure to also keep a translation close by to read from it to contextualize the verses and pick up on the meaning.
8. Do Good Deeds “For the Sake of the Qur’an”
   • When one experiences extra difficulty in memorizing or has just finished a great portion, give some small financial or action-based charity and ask Allah (swt) to accept it for the Qur’an; ask Allah subhanahu wa ta’ala fervently for tawfiq (success), for sincerity, and for a love life with His Words.
   • The Qur’an is special and it does not “need” us. We need the Qur’an to guide us and to enrich our lives. The Qur`an isn’t going to just come to anyone who attempts to memorize it, then leaves it, then attempts it, then leaves it. It also doesn’t just easily lend itself to individuals who knowingly commit sins and persist in those sins without regret and without seeking to change. As one Shaykh taught, “The Qur’an is Aziz (dear, noble, venerated). If you don’t want to be with it or memorize it, then it’s not going to ‘wait around’ for you.” You want to be special to the Qur’an? Work for it through your righteous actions when you’re not working with it directly.
9. Honor One’s Parents
   • As I learned from an anecdote shared by Imam Suhaib Webb, the pleasure of one’s parents incredibly aids in easing the memorization of the Qur`an. The more one wants to memorize, the more one should increase in treating their parents with dignity, respect and appreciation through words, through actions and through merciful companionship. (Thank you Mom and Dad!!)
10. The Qur’an Should Spark an Internal Revolution
    • Even more important than memorizing the Qur’an is allowing it catalyze one’s transformation. If one’s character is not reforming and improving, there’s a serious problem. Check your heart from the start and keep checking it; one’s actions should become more balanced and stronger in quality when interacting with the Qur’an.

Many people feel facing the challenge of memorizing the Qur`an is too difficult of a task. They may have tried it and given up, dabbled in it and lost focus or drive or simply refused to consider the idea because they feel it insurmountable. Think of memorizing the Qur`an like lifting weights. For a person who has never worked out and who desires the health benefits of increasing their strength, they may begin with just a few pounds. As they continue, the amounts they began with will feel insignificant in comparison to the heavy amounts they are now able to lift.

Similarly, beginning the memorization of the Qur’an seems difficult. One verse, two verses, may take a long time to memorize correctly; getting the pronunciation down perfectly may take years, remembering the order of the words may be a frustrating task. However, when one commits to it and makes it a part of their daily responsibilities, it becomes easier and easier. The two verses that took an hour to memorize will turn into the memorization of one entire page in fifteen minutes.

The Qur’an is easy and The One Who revealed the Qur`an tells us, “And We have certainly made the Qur’an easy for remembrance, so is there any who will remember?” (Qur`an, 54:17). It just takes dedication, commitment and time. Even if it takes you, as it took me, seven years, ten years, fifteen years, imagine being able to say, “I had a seven-year memorization relationship with the Qur’an and the quality of my life improved in every second. Now that I’m finished, an incredibly exciting chapter of our long-term, eternal relationship is about to begin!”

We all seek for our hearts to be in a state of contentment, tranquility and ease. Allah subhanahu wa ta’ala tells us, “Those who believe, and whose hearts find rest in the remembrance of Allah, verily, in the remembrance of Allah do hearts find rest,” (Qur‘an, 13: 28).

The best form of remembrance is that of the Qur`an. Will you allow your heart to find rest through it?

Originally published in December 2010

There are big-name companions of the Prophet ﷺ (peace be upon him) like Salmān al-Fārisi, Bilāl, Abu Bakr and `Umar radi allahu `anhum (may Allah be pleased with them) whom we’ve heard so much about. Their journeys to Islam, and how they sacrificed for the sake of the truth brings smiles to our faces, or sometimes brings us to tears – and always make us feel connected to our Islamic heritage. There are other companions whom we don’t hear about as often, but their lives are also filled with struggles and exemplary behavior that deserves our attention.

One of these lesser-known companions is Sa`īd ibn `Amir al-Jumahy. His story is translated below, with some modification, from the book Suwar Min Hayāt Al-Sahābah (Glimpses from the Lives of the Companions) by Dr. `Abd al-Rahmān Ra’fat Al-Bāsha. I hope you find his story as moving and inspiring as I have, and may it resonate deeply in your heart, mind and soul.

Sa`īd’s story begins when he was a young boy living in Makkah. It was his fate to witness something that would haunt him forever, yet transform his life completely.

He was among thousands of people invited to watch the killing of Khubayb ibn `Adiy, a companion of the Prophet ﷺ, whom the Quraysh had captured. Sa`īd had a tall stature and strong build, so he managed to push through to the frontlines and get a close-up view of the Quraysh’s captive. He saw Khubayb weighed down in chains as women and children pushed him into the arena of death. They all wanted to avenge Muhammad ﷺ through killing Khubayb, and also get revenge for their dead in the Battle of Badr.

Sa`īd watched as they brought Khubayb up to the cross to be crucified. He heard his calm, firm voice, amidst the screaming women and children, make the request: “If you could let me pray two rak`as (units of prayer) before my death, please do so.” He saw him face the qiblah (direction of prayer), and pray with complete composure and contentment. After his prayer, Khubayb turned to the leaders of Quraysh and said fearlessly: “By Allah, if you hadn’t assumed that I’m elongating my prayer out of fear of death, I would have lengthened my prayer.”

Then, with his own two eyes, Sa`īd saw his people mutilate Khubayb alive. They cut up his body, piece by piece, while having the nerve to challenge Khubayb: “Would you like Muhammad to be in your place and you be saved?” He responded without hesitation: “By Allah, I wouldn’t like that I be secure with my family and children while Muhammad is even pricked with one thorn…”

The spectators were infuriated. They threw their hands up in the air and yelled even louder than before: “Kill him! Kill him!” Sa`īd could see Khubayb looking towards the sky from atop the cross, saying: “Allāhumma-ahsihim `adadā, waqtulhum badadā, wa lā tughādir minhum ahadā (O Allah, count them all, wipe them out, and don’t leave any of them out).” Then he breathed his final breaths, being left with countless cuts and gashes from all the swords and spears that struck him.

Soon afterward, everyone dispersed. The people of Quraysh got caught up in other events and forgot about Khubayb and his death. But this young boy, Sai`d ibn `Amir, never forgot Khubayb for a moment. He would see him in his dreams when he slept, and he would see his image while awake – being mutilated in front of him, and praying those two calm rak`as before he was crucified. He would hear the echo of Khubayb’s voice as he supplicated against the Quraysh, fearing that he would be counted in the supplication and be struck with a thunderbolt, or that a boulder would fall on him from the sky.

Sa`īd learned from Khubayb what he didn’t know before. He learned that the true life is a life of belief and conviction in God, and struggling for the sake of this belief until death. He also learned that deep-rooted imān (faith in God) can give you unimaginable strength. And there’s one more thing he learned: that a man whose companions loved him that much, must be a Messenger receiving Divine help from the heavens.

It was through these realizations that Allah guided Sa`īd to Islam. He wasted no time and stood up in front of a group of people and announced his Islam, and his disassociation from the sins and evil acts of Quraysh, and from their idols and false gods.

Sa`īd migrated to Madinah and accompanied the Prophet ﷺ; he witnessed the Battle of Khaybar with him and other battles after that. When the beloved Messenger ﷺ passed away, Sa`īd was at the disposal of Abu Bakr and `Umar (may Allah be pleased with them) during their caliphates, and he lived a life that was uniquely exemplary to the believers. Both successors of the Prophet ﷺ knew of Sa`īd’s honesty and God-consciousness, and they would take his advice, and listen intently to his words. On one occasion, during the beginning of `Umar’s caliphate, Sa`īd came to `Umar and said,

“O `Umar, I advise you to fear Allah in dealing with people, and not to fear the people over Allah. Don’t let your words contradict your actions, for the best of speech is that which the actions attest to…

O `Umar, never lose sight of those whom Allah has given you responsibility over, from the Muslims near and far. Love for them what you love for yourself and your family, and hate for them what you would hate for yourself and your family. Tread through the challenges to reach the truth, and by Allah, don’t fear the blame of the blamers.”

“Who can handle all this Sa`īd?!” `Umar asked passionately.

“Someone like you whom Allah has given leadership over the Ummah of Muhammad ﷺ, and whom no one stands between him and Allah.”

At that point, `Umar sought Sa`īd’s assistance. He said, “Sa`īd, I am making you a governor of Hims ((Hims is a city in present-day Syria)) .” Sa`īd replied, “O `Umar, I beg you by Allah, don’t put me through this trial.”

`Umar got angry and said, “Woe to you… you put this matter (i.e. the caliphate) around my neck and then you abandon me! By Allah, I won’t let you go.” So `Umar appointed Sa`īd as the governor of Hims, and asked, “Shall we pay you?” Sa`īd quickly refused: “And what would I do with it, O Amir al-Mu’minīn?! ((Leader of the Believers))  My right from the Treasury already surpasses my needs.” Then `Umar left Sa`īd to govern Hims.

After a short time, a group of people from Hims, whom `Umar trusted, passed through town. He asked them to write down the names of their poor people so he can get their needs met. They gave him a list, and lo and behold, one of the names was Sa`īd ibn `Amir.

Shocked, `Umar said: “Who is Sa`īd ibn `Amir?!”

They said, “He is our Amir.” ((Leader))

“Your Amir is poor?!” `Umar asked with astonishment.

They affirmed, “Yes, and by Allah, days would pass by and no light (i.e. fire for cooking) would be lit in his home.”

On hearing this, `Umar wept until his beard became wet with tears. He took 1,000 dinars and put them in a sack, instructing the people of Hims: “Send him my salaam and tell him that Amir al-Mu’minīn sent you this money to assist you in fulfilling your needs.”

The delegation brought the money to Sa`īd. He opened the sack and found money in it, but immediately pushed it away, saying, “Innā lillāhi wa innā ilayhi raji`ūn (to Allah we belong and to Him is our return)” as if a catastrophe had befallen him.

Startled, his wife asked: “What is wrong Sa`īd…? Did Amir al-Mu’minīn pass away?!”

“No, worse than that,” said Sa`īd.

“Have the Muslims been struck by a calamity?!”

“No, worse than that.”

“And what can be worse than that?!”

“The dunya (material world) has come to destroy my (outcome for the) hereafter, and the fitnah (trial) has entered my home.”

Not knowing anything about the money, she said easily: “Get rid of it.”

“Will you help me in doing so?”

“Yes,” she replied.

So they both rationed the dinars into sacks, and distributed them to the poor Muslims in Hims.

It wasn’t long before `Umar ibn al-Khattab (may Allah be pleased with him) came to al-Shām to check up on its affairs. Hims at the time was known as Al-Kuwayfa (the smaller Kūfa) because it was similar to Kūfa in that its people used to complain from their leaders like the people of Kūfa. When `Umar went to Hims, the people greeted him, and he asked them, “How do you find your Amir?”

They immediately complained about him and brought up four issues – each one being worse than the previous one. `Umar said: “I brought them together (Sa`īd and his people), and prayed to Allah that He doesn’t disappoint me in (Sa`īd) because I had a great deal of trust in him.”

When they were all before him, he asked again, “What are your complaints about your Amir?”

They replied, “He doesn’t come out to us until late morning.”

“What do you have to say about this Sa`īd?” `Umar asked.

He remained quiet for a bit, then said: “By Allah, I would hate to say this, but now I have to; my family has no servant, so I wake up every morning and knead the dough for them. Then I rest a little until it rises. Then, I bake it for them. Then I make ablution, and go out to meet the people.

“And what other complaint do you have about him?” `Umar asked.

“He doesn’t respond to anyone who calls for him at night,” they said.

“What do you have to say about this Sa`īd?” `Umar asked again.

He replied, “By Allah, I would hate to mention this too… I have devoted the day to (serving) them and the night to (worshipping) Allah, the Glorious and Almighty.”

“And what other complaint do you have about him?” `Umar said.

They said, “There is one day out of every month where he doesn’t come out at all.”

“And what is this Sa`īd?” `Umar asked.

Sa`īd said, “I don’t have a servant, O Amir al-Mu’minīn, and I don’t have any clothing except what’s on me now. So, I wash it once a month and wait (at home) for it to dry, and then I go out to the people at the end of the day.”

“And what is your last complaint about him?” `Umar asked.

They said, “From time to time he loses consciousness, and becomes unaware of those he is sitting with.”

“And what is this Sa`īd?!” `Umar exclaimed.

Sa`īd said, “I witnessed the killing of Khubayb ibn `Adiy while I was a mushrik. And I saw the Quraysh mutilate and cut up his body while asking him: ‘Would you like Muhammad to be in your place and you to be saved?’ But, Khubayb responded: ‘By Allah, I would not like that I be secure with my family and children while Muhammad ﷺ is even pricked with one thorn…’

And by Allah, there is not one day that I remember this and how I didn’t help him except that I think Allah will not forgive me for it; and that is when I lose consciousness.”

At this point, `Umar exclaimed, “Praise be to Allah Who did not disappoint me in him!”

Then he sent Sa`īd another 1,000 dinars to help him with his needs. When Sa`īd’s wife saw the money, she said,

“Alhamdulillah (praise be to Allah) that we no longer have to depend on your service. Go buy us food, and bring us a servant.”

Sa`īd told her, “Are you interested in something better?”

“What would that be?” she asked.

“We give it to the One who sent it to us, while we are in great need of it.”

“And how is that?”

“We loan it to Allah as a goodly loan.” (Qur’an, 64:17)

“Yes,” she agreed, “and may you be rewarded good (for this),” she said.

Sa`īd didn’t get up from his place until he took all 1,000 dinars and divided them up in sacks again. He told someone from his family, “Take them to the widow of this person, and to all these orphans, and to the needy of that family, and to the poor of such and such families.”

This was the simple, humble, devout life of Sa`īd ibn `Amir, who always preferred others over himself, even though he was in desperate privation.

May Allah be pleased with Sa`īd, and Khubayb, and all the companions. And may He purify our hearts, and grant us the strength and courage to follow in the footsteps of the righteous.

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.

anchor.fm/faithspacemj

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.

Answer: In the name of God, The Beneficent and Merciful to whom all praise is due. We ask He send his peace and blessings upon His messenger Muhammad.

• The bulk of this fatwa is derived from Shaikh Yusuf al-Qaradawi’s book Fiqh Al-Zakat, Vol. 2 pgs. 635-669

Zakat is a specific type of charity (sadaqah). Zakat means to increase, grow or purify. It is a pillar of Islamic practice meant to protect and uplift society from the pitfalls of social hardships. The scholars agree that there is one verse of the Quran which delineates all categories of recipients for zakat distribution.

“Zakat is for the poor and needy, those who work to collect them, bringing the hearts together, the ransoming of slaves, the debtors, in God’s way, and the travelers. This God ordains and God is All-knowing, All-wise.” (9:60)

If you are not a scholar, you would easily infer that there is nothing literally mentioned here on mosques or any other organizations. Though it could be inferred from the literal meaning here that if the mosque or Islamic organization in question was in serious debt and immediate charitable donations other than zakat cannot pay it off, then it could fall under the clear category of debtors and thus become zakat eligible until the debt is paid off. Many jurists do argue that the category of debtors is strictly limited to people drowning in or completely overcome by debt, or in a state of bankruptcy as is mentioned in classical commentaries.

This small research will analyze the category of “in God’s way” as it has been understood from the scholars among the early predecessors until this day.

Linguistically the phrase في سبيل الله (fī sabīlillah) means “in the path/way of God”. In English, we often use the “apostrophe s” to indicate possession and thus translated as “in God’s way”. The meaning here theologically is related to someone working for the practice or promotion of Islam.

Classic Quranic commentaries relying on the companions and their followers as well as the four juristic schools of thought historically understood the meaning of “in God’s way” to be “military spending that would support the religion of God, its path and legislation for God’s servants to follow. Protecting the believers against those enemies who seek to prevent the existence or practice of Islam or the oppression of Muslims,” (At-Tabari). This was interpreted as for the soldiers themselves, as well as the broader needs of military spending.

The reason for this was that, during the Prophet Muhammad’s ﷺ (peace be upon him) time and for centuries thereafter, Muslims were always under the threat of more powerful religious groups such as the Polytheists of Makkah and their allies, the Jews surrounding Madinah, the Christian Byzantines, and the Zoroastrians of Persia who wanted dominance for their own and resented the new prophet and his growing following. This resentment entailed a disdain for Islam and regular incursions against Muslims. Once Muslims founded their own city in Madinah, God called for them to establish a military to protect themselves in order to guarantee their freedom and safety to practice and promote Islam in the world.

Some classical commentators such as Imam Al-Razi and others up until this day differed about the extent of the application of the category of “in God’s way” as a result of the difference between the general meaning vs. the commonly understood meaning that was very much so related to the circumstances faced by the early Muslims. For example, many early Hanafi and Hanbali jurists allowed zakat to be distributed for “in God’s way” toward Hajj expenses for the poor. Other Hanafi jurists such as Imam Al-Kasani said “in God’s way” can be used for the students of sacred knowledge or anyone else working in a specialized capacity for promoting goodness. They did put a condition of poverty on these analogies, but that conflicts with the authentic hadith in which the Prophet ﷺ (peace be upon him) said,

“Charity should not be distributed to the wealthy except in five cases… Among them is the soldier in God’s path” (Ibn Majah 1503)

They mention the apparent contradiction justifying the restriction to only poor people in God’s way by saying that someone may be wealthy while at home in the city where they live, but when they travel on the path of God they require more support and are out of their normal wealthy home environment and thus somehow fit the description of poverty! The problem is that if you make each category of zakat about the poor then why make eight separate categories? This is the wisdom of why the Prophet ﷺ (peace be upon him) said that some of these categories can be distributed to wealthy (meaning not poor). That being said, some of the controversy over the issue is that many early jurists postulated that zakat is only for people and not meant for building mosques or other organizations. In their context, perhaps that makes sense considering how a mosque was built in their time and the limitation of the role or place of the mosque in the Muslim community and the scope of work in which it functioned.

Let’s not forget that among the other three juristic schools, “in God’s way” was seen as an exception to the rule of only being distributed to actual needy people. They held that zakat could be used for making weapons, armor, buying camels and horses, building fortresses and city walls, boats and many other institutional resources for military spending.

More recently, in the early 1900’s, the great Azhari Shaikh Ibrahim Qattan of Jordan agreed with this analogy of spending “in God’s way” on all work that specifically benefits the Muslims. He did not put the condition of poverty in his commentary. Shaikh Jamal al-Deen al-Qasmy, Shaikh Muhammad Rasheed Rida and his eminence Sh. Muhammad Shaltoot also agreed with this application of the generality of the Quranic injunction of “in God’s way” with the condition of it being for the sake of endowment related to non-profit work in which no person owns or gains profit from it.

The Grand Mufti of Egypt, Shaikh Husain Makhloof, issued a fatwa in 1948 stating that non-profit organizations that promote social well-being are zakat eligible. In 1958, the Grand Imam of al-Azhar Shaikh Al-Shaltoot made the specific fatwa permitting the usage of zakat under this category for building a mosque with the condition that it is the only mosque in that area, or if the other local mosque is packed and cannot accommodate the Muslims.

After researching the fatwas of our tradition, I think it is important to add a couple of points to this discussion before giving my personal conviction. The phrase سبيل الله (sabīlillah) or God’s path/way appears 65 times in the Quran. Sometimes it comes following the prepositions in or against. Mostly “in God’s way” is for protecting or promoting the goodness of Islam whereas “against God’s way” is about the enemies of Islam trying to prevent Muslims from practicing Islam.

If God wanted us all to understand that this category should only be used to support a standing military for a Muslim nation, then he would have said “the military” or “soldiers” instead of the broad “in God’s way.” But He did not and so He means something else, something broader. That being said, it would be a stretch to interpret this to mean ALL work that promotes goodness because that is what the concept of charity is for, while zakat is for eight specific categories.

I agree with the esteemed scholar and mujtahid (expert scholar) of our era, Shaikh Yusuf al-Qaradawi, on this issue. The meaning of “In God’s way” is about supporting specific institutionalized jihad. Jihad is a noble concept of protecting oneself, family and community from evil forces. As we know from scripture, jihad is mostly a personal struggle against evil intentions and committing sin, which obviously is not helped through monetary support. Jihad can also be by the tongue or the pen, so in this case zakat could be used to support non-profit institutions focused on defending Islam and Muslims from vilification and persecution, or to promote the truth of Islam to the world. I do not believe building or supporting a mosque in the Muslim world fits under this category of zakat. I only say this because unfortunately, for the most part, mosques in the Muslim world are not playing some considerable role of protecting and uplifting Islam in society.

On the other hand, establishing mosques in the West is very much so engaged in jihad. It is the center of Muslim identity in a non-Muslim land. The mosque is where focused religious learning and spiritual development occurs. It is the place where the diversity of Muslims can come together to build spiritual bonds and be exposed to many opportunities to promote Islamic values, as well as defend Islam from Islamophobia. It is the central focus of the Islamic presence in a Western society.

I would make a condition on the usage of this category that it becomes invalid if there is no money available for the other categories, specifically that of the poor and needy. Therefore if a mosque maintains a sufficient amount of zakat for the other categories then it may use excess zakat money for other mosque needs, such as paying off debt, materials for education, programs and events that are aimed at promoting or defending Islam, salaries of Imams and teachers, etc… It would not be used for janitorial needs, secretarial or administrative costs, or other non-jihad related needs.

If someone disagrees with this well-established position among prominent scholars, they are free to follow what they feel is best. It is a principle of Islamic jurisprudence that there can be no rebuking in matters of legitimate disagreement. It is unbecoming and perhaps sinful to publicly shame people for following an established legal ruling among the prominent scholars of Islam.

Here are some other similar fatwas on this subject:

https://www.amjaonline.org/fatwa/en/87740/using-zakat-money-to-pay-the-centers-salaries-and-general-expenses-due-to-the-economic-circumstances-associated-with-the-coronavirus-covid-19-pandemic

https://muslimmatters.org/2007/10/24/the-permissibility-of-zakat-for-islamic-dawah-organizations-a-detailed-analysis/

And God knows best…

Imam John Ederer

Muslim Community Center of Charlotte

Over the last few days, several institutions and mosques asked me about suspending juma prayers due to the CoronaVirus. AMJA has an excellent paper written on the subject that offers clear advice. I encourage folks to read it. More importantly, however, I encourage people to stay in touch with their local public health providers, Imams, and fiqh councils.

That being said, I thought to share some justifications from religious texts and scholarly works for suspending large gatherings, Jumu’a, and even the congregational prayers, during this difficult time. This is no simple matter. Years ago, in Boston, we had to suspend Jumu’a because the state government asked us to. Decisions like this are sensitive, but I hope the logic of Islamic law on this issue is clear.

Suhaib Webb

A Foundational Principle

A primary principle of Islam is that “preventing harm takes precedent over the acquisition of benefits.” For that reason, alcohol and gambling are prohibited, even though Allāh recognizes their benefits:

يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِن نَّفْعِهِمَا ۗ وَيَسْأَلُونَكَ مَاذَا يُنفِقُونَ قُلِ الْعَفْوَ ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ

“They ask you about alcohol and gambling. Reply that in both is a great sin, and a benefit for people, but the sin is greater.” (Quran 2:219)

The Books of Usūl al-Fiqh

In the books of Usul Al-fiqh (foundations of jurisprudence), we find dispensations for things when there is a threat to the health and well being of people:

Imām’ Izz al-Din ‘Abd al-Salām explained this dispensation when he wrote,

فصل في بيان تخفيفات الشرع، وهي أنواع: منها تخفيف الإسقاط: كإسقاط الجمعات والصوم والحج والعمرة بأعذار معروفات
The section on shari’a dispensations and their types. One is the dropping of an act, like congregational prayers, fasting, hajj, or ‘Umra due to a shari’a approved reason.” (Qawa’id al-Ahkam fi Masalih Al-Anam, Vol. 2, Pg. 9)

Thus, there are times when acts can be modified to prevent considerable, often public, harm.

Illness and the Threat of Illness

Ibn Rushd mentioned a consensus that Illness allowed people to miss congregational prayers:

أما المتفق عليهما: فالذكورة، والصحة، فلا تجب على امرأة، ولا على مريض باتفاق
What scholars agree on is that gender and health determine if a person should attend prayers. Thus the consensus is that Juma is not an obligation upon women and the sick.” (Bidaya al-Mujtahid wa Nahaya al-Muqtasid, Vol. 1, Pg. 224)

The Prophet صلى الله عليه وسلم excused those who were sick from attending congregational prayers:

مَنْ سَمِعَ الْمُنَادِي فَلَمْ يَمْنَعْهُ مِنَ اتِّبَاعِهِ عُذْرٌ لَمْ تُقْبَلْ مِنْهُ تِلْكَ الصَّلاةُ الَّتِي صَلاهَا” قَالُوا: مَا عُذْرُهُ ؟ قَالَ: خَوْفٌ أَوْ مَرَضٌ
“Who hears the caller to prayer, but finds no excuse not to respond, his prayer that he prayers (alone) will not be accepted.” The companions asked, “What is an ‘excuse.'” He responded, “Fear or sickness.” (Al-Sunna al-Saghir, Hadith 241.)

Fear of Potential Harm is Recognized by Islam

An axiom states,
ما اقترب الشيء يعطى حكمه
When something is near to something, it is given the latter ruling.

And,
الظن الغالب معتبر شرعاً
A strong assumption is considered in Shari’a.

I say that because the most excellent defense against this disease is social isolation. Public health experts in China, Italy, and other parts of the world discourage large gatherings, and as of now in Italy, the entire country is under quarantine. Thus, in this situation, legitimate fear of sickness, based on the opinions of experts, should be treated as sickness, especially with such a contagious virus. This is the advice of experts in the field. It’s a pandemic.

Today, Dr. Anthony Fauci, Director of the National Institute of Allergy and Infectious Diseases, testified before congress,

“We would recommend that there not be large crowds. If that means not having any people in the audience as the NBA plays, so be it.”

Commands & Capacity

It is well known that the orders of Allah and His messenger are conditioned on ability.

Allah says,
فاتقوا الله ما استطعتم
“Be dutiful to Allah as best you can.” (Quran 64:16)

The Prophet صلى الله عليه وسلم said:

وَمَا أَمَرْتُكُمْ بِهِ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ
“When I command you do do something, do it to your ability.” (Bukhari in his Sahih and Muslim)

A Mistaken Notion
I’ve heard some folks contend that this is “not a big deal; I’m young, and I’ll be fine.” While that may be true, the danger is that a person may be asymptomatic, but he may engage with or sit next to older people, or he may even infect a younger person who has elders at home. Our approach to this virus should not be rooted in selfishness. It is going to take us as a community to defeat it, inshallah.

If You’ve Tested Positive
First, lots of prayers and thoughts your way. I ask Allah to cure you and make this a means of your forgiveness. Second, it is not allowed for you to attend community events or congregational acts of worship.

The Fatwa Council of Iraq wrote,

“It is not allowed for a person who tests positive for the virus to attend public gatherings such as the Friday prayers and congregational prayers. He should pray at home on in isolation until he is cured.”

And, The Prophet صلى الله عليه وسلم said:

لا يُورَدُ مُمْرِضٌ على مُصِحٍّ
A sick person should not mix with a healthy one. (Bukhari in his Sahih collection)

Inshallah, this pandemic will continue to grow, so I suggest suspending jumu’a and other large gatherings as well, especially if public health officials warn against them, and of course, if local governments request the same. This answer rests on the shoulders of those two entities, as well as local Imams, local fiqh councils and leadership. It is essential to engage them and heed their advice. My hope here was to show the leeway and mercy Islam provides in this situation.

Allah knows best,
Suhaib