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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

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.

It creeps up on you, sometimes—knowing that you’ve changed. You didn’t realize, you still don’t know, how it happened. And the scary thing is that this change was a fundamental part of you. It was all of who you thought you were. It was your destination and your journey. But you lost it. Now, you feel distant from God, Who was at one point your only purpose.

The loss of a connection to God is the scariest thing that can happen to a person. You can remember what it felt like to go to sleep remembering God and to wake up thinking of Him. He was your Best Friend. You remember how you molded your character to be something that He loves. You remember when every cell of your body was energized, ready to work hard for His sake. And most of all, you remember the tranquility. You didn’t worry. You knew al-Wakeel (the Trustee) would take care of you.

But right now, you’re in such a different place. You don’t even recognize yourself anymore. You want to be in that place you were before so much, and you want to know how you didn’t even notice the gradual fall. Can you even go back?

Ask the one who was trapped in the belly of a whale. Ask him how he felt about that fall from grace. The guilt, the humility, the longing that can all be summed up in the phrase he repeated over and over:

“[…] There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.” (Qur’an 21:87)

And what was the result? God tells us, “And had he not been of those who exalt Allah, he would have remained inside its belly until the Day they are resurrected.” (Qur’an 37:143-144)

So Prophet Yunus (Jonah) `alayhi as-salaam (peace be upon him), the companion of the whale, was saved. He was saved because he turned to Allah and never gave up. We can remain in darkness, if we choose to. It is those, and only those, who believe that there is no way back who never return.

To those that say, “I used to be religious,” or even, “I was never religious”, there is always a way back. When the Prophet Muhammad ﷺ (peace and blessings be upon him) tells us, “Allah is happier about the repentance of one His slaves, than one of you would be about finding your camel which had strayed away from you in the middle of the desert,” (agreed upon). He ﷺ is also talking to those of us who have strayed. Tawba is to return. It is not simply to repent after committing a hideous sin, although that is a big part of it. He is also talking to those of us who wonder if we can ever recover or achieve that zeal and energy and purpose. We need to return.

So don’t give up. Don’t give in to that feeling that tells you to do the bare minimum. Allah subhanahu wa ta`ala (exalted is He) would not create you to be a useless addition to this world. You can be something special—something special to Him—if you don’t give up. If you take that step. Why are we reminded by the Prophet ﷺ in so many sayings that Allah (swt) accepts the servant who returns? Why are we told when we come one step closer to Allah (swt), He comes to us at speed? It is to remind us that Allah (swt) wants us to reach our potential, to take that first step despite the fact that the first step might be the hardest.

If you haven’t woken up for fajr (the pre-dawn prayer) for years, set five alarms today. Make a sincere du`a’ (supplication) to Allah (swt) before you sleep. Do it over and over again. Seek forgiveness and plead with Him to let you pray. You will not be disappointed. If you once had a big dream for your community but were dejected by people telling you to “be real,” pick up where you left off. Even if they are right and you never make it, because your intention was for Him, you already made it. Any achievement in this dunya (worldly life) is temporary, but “[…] indeed, the home of the Hereafter – that is the [eternal] life, if only they knew.” (Qur’an 29:64)

Don’t give in. “[…] Despair not of relief from Allah. Indeed, no one despairs of relief from Allah except the disbelieving people.” (Qur’an 12:87)

Names of Allah Series:

This series began on the 29th of December 2011, and last week was its final article. Elsewhere I have written about al-Jameel, al-Jabbar, and al-Majeed; in total this adds up to a little over 99 Names.

The Names that I have written about here do not follow the ones that we know conventionally, which are based on a famous, albeit weak, hadith (narration of the Prophet ﷺ, peace be upon him). ‘Weak’ ((There are conditions to using weak hadith. For more, please click here. )) does not necessarily mean wrong, but some scholars contest some of the Names contained therein and have devised other ways to ascertain which of these are authentic. All of the Names discussed here are considered Names and/or attributes by at least some reputable scholars, and are found in the Qur’an and/or hadith.

If there is a difference of opinion on the Names, then how do we know which Names were meant in the hadith that encourages us to learn the Names of Allah as a way of entering Paradise? The hadith states:

“Allah has ninety-nine names and whoever preserves them will enter Paradise.” (Muslim)

One might say that we should just stick to the list as found in Tirmidhi; however, in the Qur’an Allah subhanahu wa ta`ala (exalted is He), tells us that the Prophets call on Him numerous times with Rabby, and that Name is not found in that hadith. Moreover, there are many supplications from the authentic sunnah (traditions of the Prophet) in which the Prophet ﷺ (peace be unto him) calls on Allah with other Names not found in the Tirmidhi hadith, such as al-Mannan. The other opinion is to use the Names found in the Qur’an and the authentic sunnah, yet those amount to more than ninety-nine.

Thus, what al-Khattabi and others have said is that Allah (swt) has more than 99 Names, and the proof of this is in the Prophet’s ﷺ du`a’ (supplication):

“…I ask You by every Name that You have named Yourself, revealed in Your Book, taught any one of Your creation or kept unto Yourself in the knowledge of the unseen that is with You…” (Ahmad)

By saying that whoever memorizes 99 Names will enter Paradise, the meaning is whoever memorizes any 99 of His many Names will enter Paradise. If I tell you that I am going to give you 1000 of my dollars, it does not necessarily mean that I only have 1000 dollars. It means I have more, but I am going to give you 1000 of them. Similarly, Allah (swt) has many Names, some which we do not know, but if we learn 99 of them, then we will attain Jannah (paradise), insha’Allah (God willing). While a few have interpreted ‘learn’ to mean simply memorize, other scholars have said that this cannot be. A good person can memorize these Names, as can a bad person, a Muslim and a non-Muslim, one who understands and one who does not. Ibn al-Qayyim stated that preserving them means three things:

1) Knowing the Names and the number of Names

2) Understanding what they mean (in their many meanings) and what they indicate

3) Calling Allah using them, as He says in the Qur’an: “To God belong the Best Names, so call on Him using them…” (Qur’an, 7:180) Calling on Allah can be simply for praise and worship, as well as for asking for one’s needs.

Thus it is the person who learns them, implements their understanding and connects to Allah through them; this has been the purpose of this series. As Ali bin Abi Taleb radi Allahu `anhu (may God be pleased with him) taught us:

“The basis of this religion is knowing Him.”

You may see my name as the author of these articles, but know that they are simply a collection of thoughts and really a summary from far more majestic sources. I would like to acknowledge these sources:

• The Ninety-Nine Beautiful Names of God by Imam Abu Hamid Al-Ghazali (English)
• Asmāʾ Allāh al-ḥusnā by Sheikh Muhammad Ratib al-Nabulsi (Arabic; some articles translated into English)
• Sharḥ Ibn al-Qayyim li Asmāʾ Allāh al-ḥusnā – a compilation by Dr. Omar Suleiman al-Ashqar on Ibn Al-Qayyim’s sayings on the Names of Allah (Arabic)
• Fiqh al-Asmāʾ al-ḥusnā by Sheikh Abdulrazzaq al-Badr (Arabic)
• Asmāʾ Allāh al-ḥusnā: Jalālahā wa Laṭāif Iqtirānihā wa thamarātihā fī ḍawʾ al-Kitāb wal-Sunnah by Sheikh Maher Muqaddim
• “Bismika Naḥyā” by Dr. Amr Khaled (Ramadan TV series on the Names of Allah, Arabic)
• Audio lectures by Sheikh Salman al-Odah (Arabic)
• Audio lectures by Sheikh Waseem Yousef (Arabic)
• Notes from classes with Sheikh Alaeddine el-Bakri and Sheikh Akram Nadwi

Hours were spent reading books and PDF files, attending classes, listening to lectures, and reflecting on these Names. It is virtually impossible to extract all of the secrets behind Allah’s beautiful Names, but my intent here was merely to open a door to connecting to Allah (swt) through knowing Him. In this regard, I know there are many shortcomings and I take full responsibility for them.

Jazakum Allah khairan (may God reward you with good) for reading through this series, I truly pray that it has been of benefit. Any good is solely from Allah (swt), the One whose Names we have experienced through this journey. Any and all mistakes are from myself.

Please pray for all the teachers above who have taught us and helped us to understand His Names. I am indebted to them.

Names of Allah Series:

We have already spoken about Allah’s attributes of justice in a previous article, and today’s Name is al-Muqsiṭ. Al-Muqsiṭ comes from the word qisṭ and means the scale or balance. Taqasaṭū means to split something up fairly (Lisan al-Arab). Allah subhanahu wa ta`ala (exalted is He) says in the Qur’an:

“And give full measure when you measure, and weigh with an even balance (bilqisṭas al-mustaqīm). That is the best [way] and best in result.” (Qur’an, 17:35)

Allah commands us to be balanced, and He is al-Muqsiṭ: the One who is most equitable, balanced and just. In some translations of the Qur’an, `adl and qisṭ are both translated as justice, but I will be using the term “equity” here so we can understand the difference.

The Even Balance

We envision justice in many different ways. For some, justice is treating people the same. We expect that, if two people commit the same crime, they should receive the same punishment. Similarly, if two people do the same good, they should receive the same reward. Likewise, all people should be given the same rights. Some of us may define that as justice.

But equity allows for more nuance and greater justice. Testing two people the exact same way because they share, for example, the same age and gender ignores crucial differences they may have. I can ask two 22-year-old men to do 100 press ups, and this might be regarded as fair because they both share similar characteristics. But would it be fair if one of them was recently getting over an injury in his wrist? Most of us would say no; the ability to see that is equity.

If we look at stealing in Islam, we might think that the punishment applies simply for the act of stealing, regardless of who stole and what they stole. But anyone versed in jurisprudence (fiqh) knows this is not the case, and this is why `Umar suspended that punishment when there was a famine; the circumstances matter.

This is why our understanding in Islam is that a person may give something that is seemingly small, but be rewarded greatly for it, and vice-versa. We are told of a prostitute who gave a dog water and was given Paradise, but of an ostentatious, wealthy philanthropist who was punished. To an outsider, it might not make sense; the philanthropist gave so much more than the prostitute! But Allah (swt) knows the individual circumstance of each person, and judges accordingly. The prostitute was sincere, and the philanthropist was not.

Also, it could be that Allah (swt) tests you with loss, but He tests others with wealth. Perhaps He blesses you with giving you, and He blesses others by taking away. He may delay something for you, and hasten it for other people. It may take you years to get something that you want – blood and sweat and tears – and for someone else, it requires no effort at all. But if you knew all that Allah (swt) knows, you would understand that His decree is ultimate justice and mercy that is specific to you and your circumstance. Indeed, this is why Allah (swt) tells us:

“Allah does not charge a soul except [with that within] its capacity.” (Qur’an, 2:256)

Moreover, in a hadith qudsi (narration), it is reported that Allah (swt) says:

“Verily, from amongst My slaves is he whose faith cannot be rectified except by being inflicted with poverty, and were I to enrich him, it would surely corrupt him. Verily, from amongst My slaves is he whose faith cannot be rectified except by wealth and affluence, and were I to deprive him, it would surely corrupt him.” (Tabarani) ((This hadith has been classed as weak, but some scholars permitted using the hadith because the meanings align with what we understand of Allah’s justice and mercy. Ibn Taymiyya alluded to the meanings found in this hadith in Majmoo’ al-Fatawa, where he states that, “It could be that, for some people, poverty is more beneficial than wealth, while wealth is more beneficial for others…” ))

When you are tested with an affliction, and yet you see someone else who may have sinned worse than you seem to get off easy, remember that Allah is al-Muqsiṭ. This will make sense some day.

Justice for the Wronged

Al-Ghazali says that al-Muqsiṭ is the One who delivers justice to the wronged from the wrongdoer, and only Allah (swt) is capable of that. In a hadith recorded in Hakim, two people are brought forth before Allah on the Day of Judgment. One of them says to Allah, “O Allah, let this person compensate me for how he has wronged me!” And Allah orders that of that person. The wrongdoer then says he does not have any good deeds left to compensate the one he had wronged. The wronged then asks to be relieved of his sins by the one who wronged him. Allah (swt) then asks the wronged person to look up and see Paradise, and proceeds to tell him that it is only for those who are willing to pay the price. When the wronged one asks how to pay such a price, Allah (swt) responds: “By forgiving your brother.” After recounting this, the Prophet ﷺ (peace be upon him) said: “Fear God and make peace among yourselves, for God – may He be blessed and exalted – will make peace among the faithful on the day of resurrection,” (Hakim).

Connecting with Allah al-Muqsiṭ

1– Remember that Allah will not test you with more than you can bear

This is a principle: Allah (swt) tests you to build you, because you have potential. In the grand scheme of things, His decree is most equitable and therefore the most just.

2- Think well of Allah, and work with what you have

Some of us adopt a very fatalistic attitude. We hear that Allah (swt) may choose to test us with poverty, and then assume that that means we are destined to be poor for all of our lives. The only certainty we have is that we do not know: perhaps you are tested with poverty now in order that you work hard to come out of it. It may be as a result of an economic system that collectively we have allowed to thrive, and we must work collectively to end it. It could also be that Allah blesses you in other ways. The point is, we do not know. Our individual responsibility is to think well of Allah and work with what we have.

3- Understand people’s circumstances

It is, at the same time, reassuring that Allah (swt) looks at our individual circumstances. Just as we love that from Allah, try to afford people the same gesture. That person who does not pray regularly may not have a deficiency in their eman (faith), but is going through difficulty. Reach out.

4- Those with the greatest share of this Name

Al-Ghazali says only Allah (swt) is capable of true justice, but we can emulate this characteristic partly by insisting on justice from ourselves for others, and being forbearing with other people.

Ever wondered why we are promised that our wealth will never decrease as a result of charity?

“And on the earth are signs for the certain [in faith]. And in yourselves. Then will you not see?” (Qur’an, 51:20-21)

We may sometimes wonder what the impact of one action can be, even though the Prophet ﷺ (peace be upon him) told us not to belittle any good deed, even smiling. We hear the hadith (narration) about charity never diminishing your wealth, but our pockets definitely feel lighter. If we are serious about an answer, all it takes is some reflection.

I recently went to donate blood. The blood that you give can help to save up to three people, at no cost to your self. Your body regenerates ‘new’ blood, and you can donate again in 3 or 4 months.

Think about this: A small amount of blood from one person can save up to THREE people. That is one small action that goes a long way; and for the parents of the child being saved, your action is worth everything in the world. And your body, all by itself, restocks its blood supply without you having to do anything.

Similarly, when the Prophet ﷺ tells us that our wealth will never decrease as a result of charity, rest assured that Allah subhanahu wa ta`ala (exalted is He) will ‘restock’ your wealth. Indeed, al-Shakur—the Appreciative—will give you back so much more.

Moral of the story?

Reflect on yourself and remember that you have signs within you.

Never belittle a small action, because Allah will take it far.

Nothing good that you do will ever go to waste, and it will come back to you multiplied.

And lastly, please, give blood 🙂

“Indeed, it is Allah who is the [continual] Provider, the firm possessor of strength.” (Qur’an, 51:58)

Previously in this series, we talked about Allah’s Name al-Samad, which means the Eternal Refuge. This Name relates to al-Samad in that it means the One who is firm in strength. Linguistically it also means something that rises and stays, as well as the hard or apparent part of something.

Allah subhanahu wa ta`ala (exalted is He) reminds us He is al-Mateen to address any trepidation we might have. We all have worries and fears, and we might even consider giving up on our values and principles for worldly gain. But Allah (swt) reminds us that He is Firm in strength. Whenever you feel your resolve wavering, hold on to Him. When you feel weak, seek strength from the One who is the Most Strong. When you feel that you cannot be steadfast, hold on to the One who is Firm so you do not slip. Allah (swt) reveals His Names to us so that we can turn to Him in every situation and be reassured no matter what troubles there are around us. Whenever you feel unsure, turn to Him and understand His Names and attributes so that you can have certainty that Allah can address all your fears and hesitation.

Allah’s Plan is Firm

Allah (swt) says:

“And I will give them time. Indeed, my plan is firm (mateen).” (Qur’an, 7:183)

When the world gets too hard to bear and all we see and hear are stories of injustice and pain, remember this verse: “Allah’s plan is firm.” No one will escape His justice. He (swt) gives everyone time, and He gives everyone an opportunity to turn back. But if people persist with injustice, they will not escape the plan of Allah (swt) and will ultimately be brought to justice. No one, no matter how untouchable they might seem in this world, will escape the plan of Allah (swt).

Pharaoh was a tyrant. He oppressed people for years, and even murdered newborn babies. In all that time, there may have been people who wondered how Pharaoh could be allowed to do such a thing. There may have been people who passed away before they saw Pharaoh and his armies destroyed. But Allah (swt) gave them time, and finally justice caught up with them.

Even if it appears that someone has escaped justice in this life, remember that that is why there is an afterlife. So never forget that Allah’s plan is firm, and no one can escape it.

Connecting to al-Mateen: Stand Firm

• Stand firm

It can be hard to stick to principles. But remember that those principles are the foundation, and we are commanded to stand for justice. Allah is al-Mateen to remind us that when we feel weak, we can hold on to Him to stay firm and steadfast. The Prophet ﷺ (peace be upon him) knew to compromise when there was a greater good at stake, and knew when to stand firm when justice would be violated. He refused to be give in to wealth or power at the expense of leaving the message of justice for all, yet he compromised with Qureish when they wanted to forbid them from entering Makkah to perform `umrah (the lesser pilgrimage). He knew that to enter by force might cause bloodshed; and the treaty was supposed to ensure at least 10 years of peace. So he agreed to their conditions. It may have seemed disadvantageous at the time, but in fact it enabled the Muslims to enter Makkah the following year because the Qureish violated the terms of the treaty, without any blood spilt. That is wisdom.

• Do not forget gentleness

The Messenger of Allah ﷺ said, “Verily, this religion is mateen, so enter its depth with gentleness,” (Ahmad). While it is important to stand firm, remember to be gentle. Standing firm is not synonymous with being stubborn or harsh, as the example above showed. The Prophet ﷺ told us, “Show gentleness, for if gentleness is found in anything, it beautifies it and when it is taken out from anything it damages it.” (Abu Dawud)

By Mishma Khan

Scrolling down my Facebook news feed, I glance at the clock again. 2:05 pm. It’s been an hour since Dhuhr adhan (the call for the afternoon prayer) went off. Even though I had promised myself this morning that from today onward I’d pray just when prayer time started, I find myself procrastinating. I’m not feeling it yet. I’d sighed on hearing the adhan, deciding to wait a bit longer. Not being able to connect with Allah for so long has been killing me slowly. Going through the motions of prayer, struggling to concentrate only to have my mind drift off and suddenly coming back just before tasleem (the end of prayer). Yes. It’s frustrating. And doing that over and over again, even after resolving to improve? I feel ashamed before my Lord.

Just where on Earth are those days when I used to rush to prayer as soon as I heard the adhan and have a lot of khushoo` (concentration)? Where are the days when I’d be so into reciting a certain surah that tears would stream down my face and my heart would clench in awe and reverence at the Words of my Lord? I love Him so much, yet, I don’t feel it these days. The numbness kills me.

Disgusted with myself, I throw my cell phone on the bed. As it bounces away, I bring my knees to my chest and huddle close, resting my forehead on them. My chest feels heavy with remorse, yet there are no tears. What is WRONG with me?! I silently chastise myself.

Sitting on the prayer mat long after I’ve finished praying, I let my mind drift back to the time when I did not practice Islam. Like so many Muslims who practice, I’m skittish about thinking about those early days filled with acts of disobedience and rebellion. It’s more about feeling ashamed than anything else – ashamed of disobeying my Creator publicly and privately, of being ignorant and outrageously uncaring about it all. Yet the memory of the path that led me to the Truth fills me with awe. How subtly did al-Lateef (the Most Subtle) bring me out of the darkness and into the light! To outsiders, there were all those wild days with inappropriate friends, engaging in activities forbidden by Him, and dressing immodestly. Then one day I suddenly changed. I became “Islam-ised”, as they call it.

Internally however, the journey was beautiful, albeit long. The journey of self-discovery and choices, of disappointments and improvements, of pain and loss, of wonder and love and joy – a priceless journey that led me to finding Him, that led me to loving Him. And as I walk down a memory lane of living wildly and jumping headfirst in disobedience, then slowly learning God’s teachings, and finally following guidance, warmth infuses my heart and cracks the ice that surrounds it. The void in my chest is no longer numb – I actually feel it and it hurts. I know this feeling! my mind screams joyfully. Yearning. This is my heart yearning for God.

You know those Eureka! moments life hits you with out of the blue, by God’s decree? You think you have known something all this time, but suddenly, you know. It’s like you were living in a fog, and all of a sudden it clears, allowing you to see. And only then do you realize you didn’t see before, not really. This was one of my moments. I dig up my cell phone from its corner and open the iQuran app. Scroll down, enter Surah Duha (the Chapter of the Morning Hours), and as I come across the verse I was searching for, my heart clenches and the dam holding my tears back suddenly breaks as my eyes mist over.

وَوَجَدَكَ ضَالًّا فَهَدَى

“And He found you lost and guided you.”

[Surah ad-Duha, 93:7]

Oh my God. Allahu Akbar (Allah is Greater). 

You see, I have read this surah (chapter) a thousand times before. Listened to lectures and read about why and when this surah was revealed—when revelation stopped coming down to our Prophet ﷺ (peace be upon him) for a long time and he was taunted by the disbelievers that Allah had forsaken him. He was so very sad, thinking that maybe Allah was indeed displeased with him. Allah subhanahu wa ta’ala (exalted is He) revealed this surah to him at this time; He reassured His Messenger ﷺ of His infinite love for him so beautifully. Then He reminded him of His blessings: of how He took care of him when he was young and provided for him and guided him. So that he reflects upon them and realizes that they are indeed manifestations of His love for him. This is one of the surahs God revealed for those who feel distant from Him. All this, I have known for some time now. But today, I knew something else.

God, being al-`Aleem wa al-Khabeer (the All-Knowing, the Aware), knows. He knows in His Infinite Divine Wisdom that when you look back and reflect on how lost and misguided you once were, and how He guided your heart to Him, your heart will fill and expand with so much gratitude and thankfulness and love for Allah that the tears that were elusive even an hour ago will flow automatically, uninhibitedly. It shows you how far you’ve come and how far God can take you, if only you’d put your trust in Him and follow His ways. And knowing such, He prescribes it in the beautiful surah He revealed to reassure His slaves of His love; of the fact that you are indeed under His Watchful Eyes, under His Loving Care. When you feel disconnected and unsettled, mindlessly drifting away from God, remind yourself of your journey. It will ground you; it will make you see that He has been there for you—with you—all along. All you need to do is let Him help you by following the way He prescribed.

Even your journey is God’s gift to you, if only you reflect.

So ask for forgiveness from God and forgive yourself, but don’t forget. Never go back, but don’t stop looking back from time to time. Because only by remembering your origin—the place God picked you up from—will you be able to recognize your potential. to reap the benefits from the lessons you learned, to be more grateful, and to realize that God is indeed closer to you than anything and anyone else—and feel it.

Names of Allah Series:

One of the purposes of this series is to help us understand Allah; to bring us closer to Him, and see the world in light of His divine Names and attributes. While it is difficult to write about any of Allah’s Names because each Name is a world unto itself, I found it even more difficult to write about these Names of Allah: al-Ḥayy, al-Qayyūm.

According to some opinions, these are the greatest Names of Allah subhanahu wa ta`ala (exalted is He). It is apparent from the sunnah of the Prophet ﷺ that he loved to call on Allah by these Names. For example, when the Prophet ﷺ felt any distress, he would say:

“Ya Ḥayy Ya Qayyūm, bi-Rahmatika astagheeth.”

‘O Ever-Living, O Sustainer, in Your Mercy I seek relief.’ (Tirmidhi)

Once a man prayed to Allah, saying, “O Allah, I ask you as all praise is Yours. There is no god except You, You are al-Mannan (the Bestower), the Originator of the Heavens and Earth, Possessor of Majesty and Honor. O Ever-Living (Ḥayy), O Self-Subsisting (Qayyūm).”

The Prophet ﷺ heard him and said: “He has supplicated to Allah using His Greatest Name; when supplicated with this Name, He answers, and when asked with this Name He gives.” (Abu Dawud)

Moreover, the Prophet ﷺ advised his daughter, Fatima  radi Allahu `anha (may God be pleased with her), to say in the morning and in the evening:

“Ya Ḥayyu ya Qayyūm, by Your Mercy I seek help, rectify for me all of my affairs and do not leave me to depend on myself, even for the blink of an eye.” (Hakim)

Why is this Name so special? And why do we ask the Ever-Living, the Sustainer of all, not to leave us to ourselves, not even for the blink of an eye?

Sheikh ash-Sha’rawy said that al-Ḥayy – which comes from the root that means life – brings together all perfect qualities because there cannot be a good quality before there is life. When we call on Allah al-Ḥayy, we are recognizing Him as the absolute source of life and thus the source of all perfect qualities. Al-Qayyūm comes from the root ‘to stand up or to stand aright’, and thus Allah al-Qayyūm is the One by whom all things are eternally managed aright. He gave us a brain and then a body and limbs to give action to the thoughts in our heads. He is the source of everything needed by the worshipper from the One s/he worships. Allah tells us in the famous verse:

“Allah – there is no deity except Him, the Ever-Living (al-Ḥayy), the Sustainer of [all] existence (Al-Qayyūm). Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His kursi [throne] extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great.” (Qur’an, 2:255)

Al-Qayyūm is also an intense form of q-a-m (ق-ا-م), which is the continuous self-subsisting sustainer. You are asking Him because He is the source and He is, in every second, sustaining this world. You are asking Him not to leave you to yourself because you know that when you are with Him, your affairs are okay. You might misjudge, or be led by your desires, or lack wisdom, so you ask the One who constantly manages the affairs of the world not to leave you to yourself: you are asking for His care.

This is why you call on Allah (swt) when you feel defeated. Even if you do not call on Allah with these Names in particular, you know that He has these attributes. When Noah (peace be upon him) said to Allah, “I am defeated, so help me,” his words may not have included Allah’s Names al-Ḥayy al-Qayyūm, but they imply them. After being abused and rejected for 950 years, he felt defeated and he knew he had nowhere to go but to Allah. And He knew that Allah (swt) is the One who the whole world relies on for everything. Allah brought forth a storm to the place where this kind of rain was not normal, because everything is under His control.

1- Hold on to the Source of Life

Remember that Allah (swt) came before everything, and He is the Living who is also the source of life. Everything goes back to Him, and so will we.

2- Have trust in Him

Al-Qayyūm encompasses all of His other attributes that pertain to managing the affairs of His creation, such as being the Trustee, the Protector, and the Most Wise. When you feel you are unable, call on Allah al-Qayyūm, like the Prophet ﷺ did when he was under distress.