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.

This winter has been freezing. True, the temperatures in these usually frigid months have been much more mild than usual. Little snow has fallen in places that are normally coated in a sheen of white by the middle of November. Yet, for our community, it has indeed been a bitter cold season to bear. The tepid weather has been in sharp contrast to a stinging chill that has seeped into our spirits in the last few months, leaving us feeling forlorn, hurt and exposed to the elements. It has been a harsh winter; our community attacked from the outside, dehumanized and ‘otherized’ by the ignorant, and further assailed by those who feign our best interest, seeking to reassemble our faith in their foolish hands, all while donning the garb of ‘sincere reformer’ or ‘holy warrior’.

As we find ourselves in this spiritual winter – dejected, overwhelmed, and frustrated – we take comfort in the spring: the spring of the Prophet Muhammad, may the peace and blessings of God be upon him, this month of Rabi’a al-awwal (literally ‘the first Spring’) – the month in which the Prophet ﷺ was born and died and in which some of the greatest hallmarks of his life occurred. We warm ourselves in his remembrance, his example and his teachings, that are illumined and resplendent, lit by Divine Light.

We learn from him ﷺ the meaning of struggle, as he again, and again, and again, withstood harm and abuse in the cause of faith, and instead of giving up or deferring all to God’s plan, worked in God’s way, and gave all of himself to this cause until his last breath.

We learn from him ﷺ to give pause, and context and consideration to our struggles – connecting it with those who came before us, and who encountered suffering and adversity that shook them, too, and that worried them, too, until they cried, ‘When will God’s help come?’ and the response was – God’s help is indeed near.

We learn from him ﷺ the inevitability of false prophets, those who speak while steeped in ignorance, and the critical importance of knowledge. He taught, “You are living in a time that has many fuqaha (people who have deep understanding of religion) and your lecturers and preachers are few… and when action is preferable to knowledge. But there is coming a time upon this community in which the preachers will be many, but those who understand the religion will be few… and in those days, knowledge will be better than action.” ((Quoted from at-Tabarani by Shaykh Abdallah Bin Bayyah in his audio series, “Sacred Law in Secular Lands.” ))

Lastly, we learn from him ﷺ to overcome a deep-seated cynicism and to have hope even in the darkest hour. Even when he ﷺ encountered some of the worst of the life of this world and the worst of human nature, his belief in his Lord was constant, his faith luminous. With the weightiness of the prophetic mission, a life replete with tribulation and difficulty, and his community facing some of the worst of oppression and bloodshed, he, may God’s blessing be upon him, never lost himself in despair, but instead saw suffering through the lens of one who believes in Allah and knows that everything that happens is within His knowledge and from His wisdom. We see a hopefulness, a confidence in Allah’s plan, that brighter days were coming soon and that this ummah (community) has a future, by God’s leave.

May we be tremendously inspired by him ﷺ, by his every good quality and character, by his life in constant Divine remembrance, by every teaching he conveyed and lesson he enacted ﷺ. God grant us leave from dark and cold days, and bring us into days of warmth, hope, growth, beauty and light.

Ameen

Originally published in December 2013

From the Greek and Syriac sources of the Church Elders

There are those who love and there are those who hate. Of which were our pious predecessors and of which are you?

When the Muslims surrounded Jerusalem, the inhabitants said they would surrender the city only if the Muslim ruler himself —Omar, the second successor or “Caliph,” of the Prophet Muhammad— came to them. ((The Encounter of Eastern Christianity with Early Islam, Emmanouela Grypeou, Mark N. Swanson and David Thomas)) So Omar sojourned by camel from Damascus, Syria to Jerusalem in the Holy Land. As Omar approached the city, his servant became weary, so he ordered his servant to ride the steed while he walked it by the reins.

When they entered Jerusalem —records indicate it very well could have been Easter— the people of the city mistook the servant for the Caliph. When corrected, they couldn’t believe that this man in tattered and dirty clothes, leading on foot his servant who rode his steed, was the ruler of this new people who were conquering the Persian and Roman Empires, the greatest empires the world had ever seen, with such speed that had never been seen before. St. Sophronius, Christian Patriarch of Jerusalem, greeted Omar with a set of fresh regal clothes and insisted he wear them instead of the dirty rags he was wearing. According to the Greek chronicler Theophilus of Edessa (695-785CE), Omar refused saying, “It is not right for a man to take from another what God has not decreed for him, for God has given to each and every one of humanity from His Divine knowledge, and he who desires to receive something from his companion exceeding that, does so against God.” (( Theophilus of Edessa’s Chronicle- And the Circulation of Historical Knowledge in Late Antiquity and Early Islam, Liverpool University Press- Translated Texts for Historians, Robert G. Hoyland)) Yet, the Christians of the city were outraged and Omar sensed that they found it humiliating to concede the city to someone who looked so base and common. So he compromised. Theophilus further records from Omar, “Because you request it of me, and have shown me such great honor, please lend me these clothes and I will wear them while you wash mine. When mine are returned, I will return these clothes to you.” Michael the Syrian, 12^th Century Patriarch of the Syriac Orthodox Church, says about Omar, “He was certainly just and removed from greed, to the degree that from all the empire that the Arabs ruled, that is, from all the wealth and treasures of the Romans and Persians, he took nothing for himself. He did not change the simplicity of his habits, not even the piece of hide that was placed under him when he rode by camel and that he used for sitting on the ground or sleeping on.” ((Ibid))

As the time approached for the Muslim noon prayer, Sophronius invited Omar to pray in the Church of the Holy Sepulchre, the holiest site in all of Christianity that contains the Golgotha, the Hill of Calvary where Christ was to be crucified, as well as the tomb where Christ was to be interred. Omar refused saying that he feared future generations of Muslims might seek to make it a Muslim holy site. So he prayed opposite the southern courtyard of the Church where, sure enough, they eventually built the Mosque of Omar that stands there to this day facing the empty tomb of Jesus Christ.

Patriarch Eutychius of Alexandria of the Greek Orthodox Church (877-940CE) records:

“When the gate of the city was opened, Omar came in with his entourage and sat at the aetrion of the Church of the Resurrection. When the time of prayer approached, Omar said to Patriarch Sophronius: ‘I want to pray.’ And he responded: ‘Commander of the faithful, pray in the place where you are now.’ And Omar said: ‘I do not want to pray here.’ The patriarch and then led him to the Church of Constantine [the Church of the Resurrection] where he spread a mat made of straw on the floor of the church. But Omar said: ‘I do not want to pray here either.’ He went out to the steps, which are at the gate on the eastern side of the Church of St. Constantine, and he prayed alone on the steps. Then he sat down and said to Patriarch Sophronius: ‘Patriarch, do you know why I did not pray inside the church?’ He answered: ‘I do not know, Commander of the Faithful.’ And Omar said to him: ‘If I had prayed inside the Church, you would be losing it and it would have gone from your hands because after my death the Muslims would seize it saying: Omar has prayed here. Give me a piece of pergamene ((A type of parchment named after the ancient city of Pergamum in Aeolis)) to write for you a document.’” ((The Encounter of Eastern Christianity with Early Islam, Emmanouela Grypeou, Mark N. Swanson and David Thomas))

Eutychius goes on to relate the terms written in that document protecting the Church and the churches surrounding it forbidding Muslims from congregating near its steps for their prayers.

While some Muslims bicker over whether they should bid their Christian fellows “Merry Christmas” or any other variety of holiday greetings throughout the year, I urge them to drop such vain harangues. Instead, reach into the psyche of Omar, inspired by the Prophet Muhammad whom he served and later succeeded, and how he treated the Christians who found themselves under his rule. Had he wished, he could have done away with the Christian and Jewish populations and history would have no less recorded him as yet another conqueror. When the Christian Crusaders invaded Jerusalem 400 years later, they did slaughter the Muslims, Jews and even those Christians of sects they deemed heretical in a stadium as if it were sport. No man, woman, child or even babe in arms was spared. ((“In this temple 10,000 were killed. Indeed, if you had been there you would have seen our feet colored to our ankles with the blood of the slain. But what more shall I relate? None of them were left alive; neither women nor children were spared.” Gesta Francorum Jerusalem Expugnantium, Fulcher of Chartres)) The year prior to that, in 1098, the Crusaders had actually cooked and eaten the Muslims of Ma`rrat al-Nu`man in Syria. It is said that babies were skewered on spits, broiled and eaten. ((“Some people said that, constrained by the lack of food, they boiled pagan adults in cooking-pots, impaled children on spits and devoured them grilled.” Citing Rudolph of Caen, The First Crusade: The Chronicle of Fulcher of Chartres and Other Source Materials, Edward Peters.))

But that is not our way and any who adopt such ways in God’s name profane the very core of Islam. Omar chose the path of love, compassion, and mercy. He gave the Christians freedom and brought the Jews back to the Holy Land from whence they had been driven out just a decade before and successively in the centuries preceding that. The city’s Christians entrusted the keys to the Church of Holy Sepulchre into the hands of the Muslim family of Nusaybah. Today, a millennium and a half later, a member of that Muslim family unlocks the Church in the morning and locks it up at night. The Christians of Jerusalem would have it no other way. ((The Oxford Companion to Christian Thought, Adrian Hastings, ‎Alistair Mason, ‎Hugh Pyper))

Will the Christians love you when you deal with them thus? Some will. Some won’t. In spite of acknowledging the magnanimity of Omar related above, Theophanes the Confessor (760-818CE) refers to him as a devilish beast and mocks him for entering the city in dirty clothes. (( Theophilus of Edessa’s Chronicle- And the Circulation of Historical Knowledge in Late Antiquity and Early Islam, Liverpool University Press- Translated Texts for Historians, Robert G. Hoyland)) God even tells us in the Qur’an, “The Jews and Christians will never be fully satisfied with you until you follow their respective religions.” ((The Holy Qur’an, Chapter al-Baqara 2:120)) It should matter to you naught! Be good and seek no reward. We do not let the pleasure of people guide our actions. We do not behave well towards goodness nor do we mete ill with evil. Jesus is recorded in Islamic sources as saying:

“Virtuous action does not consist in doing good to someone who has done good to you—that is merely returning a favor. Virtuous action consists in doing good [even] to those who have wronged you.” ((Walk on Water, The Wisdom of Jesus from Traditional Arabic Sources, Hamza Yusuf. This work cites Ahmad bin Hanbal as the source. Begging the esteemed Hamza Yusuf’s pardon, “[even]” added by the author for clarity and context.))

Thus, we behave as our beloved Prophet Muhammad, the servant and messenger of God, instructed and exemplified seeking only the pleasure of the very One Whom we —Jew, Christian and Muslim— worship as the One God who rules over all with Love and Mercy. Seek not the pleasure of mankind because they will never truly be pleased with you no matter what you do. Love and brotherhood in humanity are found in behaviors well beyond the realm of mere words. Ponder well. Let your attitude and behavior towards your Christian fellows speak louder than any bidding of “Merry Christmas” ever could.

Originally published in July 2011

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

It’s hard, living so far away from a man we love so much. It’s hard, not being able to see his blessed face ourselves, or smell the sweet smell that he was famous for emitting. It’s hard not having witnessed the epitome of human mercy. It’s hard not ever being able to hear his blessed voice reciting the Qur’an. But most of all, it’s hard not knowing—would he love me if he knew me? Take comfort, he loved you more than you could even imagine.

We know that the relationship between our beloved Messenger ﷺ (may the peace and blessings of God be upon him) and his Companions was a very unique relationship. They loved him greatly and it was easy to see that he loved them as well. They believed in the message he brought while many of his people mocked him and belittled him. They were by his side in the tough times, willing to sacrifice their very own lives for him. Often it is easy to wish and crave that we were in their shoes, loving the Prophet ﷺ whole heartedly and being loved.

Our beloved Messenger ﷺ, a few days before the greatest calamity, his very own death, was walking by his Companions (as at this time he had difficulty walking on his own) and uttered words that will fill any Muslim’s heart with joy and comfort. He said to them, ‘I wish that I could meet my brothers.’ At first glance it is easy to assume that he is talking about the previous Prophets or Messengers from the past. The Companions were also confused so they asked him, ‘Are we not your brothers?’ He replied, ‘You are my companions; my brothers are those who will believe in me, without having seen me.’

Allahu Akbar! (God is Great!)

He yearned to meet us. His heart was filled with true love for us: the ones who believe in him yet have not seen him, and if there is one thing we know about his love-it’s that it is not superficial love. There is no greater feeling in this world than to love and to be loved back, now imagine loving the best of creation, and knowing for a fact that he loved you right back. Wa alhamdulillah (and Praise be to God).

May we be included in those whom he speaks about when he says ‘my brothers are those who will believe in me without having seen me’ and may we drink from his blessed hands at the fountain on the Day of Judgment. And most of all, may we be blessed with his blessed companionship in Jannah (Paradise) and never again have to be separated from our beloved, sal Allahu alayhi wa salam.

Originally published in June 2011.

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

Many of us have a wide variety of masks that we put on throughout the day depending on whom we are with and what their expectations are. Some of these masks are masks of patience, masks of gratitude, or masks of kindness. But the ones who see the ‘true us’ are those we live with. They see our faults and the side of us that we would never show to the outside world. When talking to the sahaba (Companions) the Prophet ﷺ (peace be upon him) said, ‘The best of you are those whom are best to their families, and I am the best among you to my family’ (Tirmidhi). One of the wisdoms we can take from this is that it’s easy to be kind to people when you only have to see them a few hours a week, or even a few hours a day. It’s easy to put on a smile and make someone feel like they are worth something when you know that the show you are putting on will end soon. But it takes work, effort, and perseverance to keep up that niceness and compassion with the people you see day-in and day-out. It is with your family that your true colors show. Through the narrations and commentary of the wives of the Prophet ﷺ , we know for a fact that he was not one to wear masks nor was he one to be fake and insincere.

One of these narrations is of the time when the Prophet came bursting into the house of our mother, Khadija radi Allahu `anha (may God be pleased with her), seeking refuge from the experience he had just been through and begging her to cover him up. After listening to the story of what had occurred in the cave, which we now know was the beginning of the revelation, Khadija (ra) didn’t rush to call him a mad man, laugh at him, or even feel sorry for him. Rather, she had full confidence that something amazing was happening by the will of Allah subhanahu wa ta`ala (exalted is He) because she knew of his noble qualities. She began to comfort him, reminding him of all the good things that he consistently did, assuring him that there is no way that Allah (swt) would abandon him or allow him to be experiencing this out of madness nor out of possession. She reminded him that he was always good to his relatives, was always true to his word, helped those who were in need, supported the weak, fed his guests and answered the calls of those who were in distress. Had this account of his actions come from extended family or even neighbors, it would be awe-inspiring, but it wouldn’t be as powerful as when it came from the lips of his wife. His wife, a woman who sees him in the different moments of his life, who sees him day and night, who knows him for who he really is when his guard may be down, testifies confidently that he is a man of honor and a man that would never let anyone down.

They say if you really want to know who a man is, ask his wife how he is at home when no strange eyes are watching. Our beloved Prophet ﷺ was the same man behind closed doors as he was in public. His deeds did not change depending on who he was with nor did it change depending on who was watching because he knew that the only One who mattered was Allah (swt), and Allah (swt) could see him no matter where he was. He was not two-faced nor did he switch between different masks. No, the Prophet ﷺ kept it real—no matter where he was.

“There is nothing that has gentleness in it except that it is beautified, and there is nothing that has harshness in it except that it makes it ugly. So be calm, O Aisha!”

The above words were spoken by our beloved Messenger ﷺ to his wife, `A’isha radi allahu `anha (may Allah be please with her). A group of people had passed by the Prophet ﷺ and our Mother `A’isha, and said to him: “As-sa’amu `alaykum” (death be upon you).”  It was a wordplay on “As-salaamu `alaykum (peace be upon you)”, with the intent of ridiculing the Prophet ﷺ. `A’isha (ra) became so angry that she rose up and began yelling at them that death should be upon them, and the curse of God, and so on.

At this, the Prophet ﷺ turned towards her, and spoke these words, telling her to calm down, and not to lose her composure, even in the face of personal insult. This man, our Messenger ﷺ, was the pillar of tranquility in an ocean of chaos. Our mother Aisha (ra), did this out of a pure, sincere, and unyielding love for the Prophet (saw). Not out of any arrogance or pride. For her it was an anger rooted in love, a desire to protect her Prophet from those who hated him. May Allah be pleased with her.

When told to calm down, to stop being judgmental—the response comes in one of many flavors:

• “Brother, I am enjoining the good and forbidding the evil!”
• “We are defending the Sunnah!”
• “When people are harsh against the Sunnah, we will be harsh in defending it!”

And so on.

Over what kinds of issues? Not the serious lack of counseling services in the community. Not the difficulty that our youth are having in protecting their faith from intellectual attack. Not the issues of domestic abuse, poverty, family breakups or homelessness afflicting non-Muslims and Muslims around us.

But the length of our pants and whether or not they are above our ankles, the lengths of our beards, etc. Perhaps one’s adherence or lack thereof to a group or organization. What we think about pseudo-philosophical concepts about the essence of God’s attributes.  Such meanness and harshness occurs not over what is physically affecting people, but over a disagreement between opinions in our minds. Over varying textual interpretations that result in different legal opinions or a creedal points unknown to the majority of the world’s Muslims.

Why does this happen to us when almost nothing is more important in our religion than the subjugation of our egos to the Power and Oneness of God?

The Remedy

“Islam takes us and throws us so we fall totally in love with The Creator. Yet, somehow some of us turn it into a way to look down upon the creation.”

This happens because somewhere along the line in striving to love God, the ego—the innermost part of our soul which continuously wishes to be glorified and exalted over others—made our religiosity a means of doing just that. The religion exists to crush the ego, and enslave it towards the worship of its Creator.

When we say AllahuAkbar (God is the Greatest), the true meaning of this, when one explores Arabic grammar, is “God is the Greatest Above All Things”—including our loves, our hates, our desires, our weaknesses, our dreams, our hopes, our very essences. Success in reaching our desires is only through His permission, and the power to overcome our weaknesses is only through His Mercy. This phrase is formulated to remind us of Allah’s greatness over ourselves and over every element of our lives. It acknowledges the overwhelming power that is Allah subhanahu wa ta`ala (exalted is He).

On the ego’s path to enslavement and the realization of recognizing Allah (swt) alone as the sole object of adoration and love, our ego sought a way out so it would not have to undergo such tribulation and destruction; so that it would not have to give up its position as the one that is praised and feels valued.

That ego essentially hijacks the religiosity of the individual and takes it on a detour. What is that detour? Rather than letting Islam be Islam and allowing the soul to get lost in the wonders of Allah’s power, the limitless nature of His love, the magnanimous breadth of His Mercy, the immeasurable depth of His knowledge, the care and affection that He showers upon His creation—the ego detours the soul into LOVING ITSELF.

When the soul begins to love itself, it becomes dissatisfied with not only God, but with God’s creation. It sees its own knowledge, opinion, and worldview as superior to all others. In order to maintain its false notion of being humble, it will even fake humility to those on the outside: “I’m nobody, I’m not knowledgeable”—while secretly harboring contempt for all those who follow different opinions or ideas about Islam. It is easy to recognize this tendency in ourselves. It happens when our religious discourse, our religious speech, and our religious vocabulary become less about loving God, adoring his Messenger ﷺ, bettering ourselves and more about creedal disagreements, legal fine points, and how one group is bad or another is good.

When religion becomes more about how one person does not practice the way that pleases us  (even if we are correct in expressing the opinion of orthodox Islam) than about how we can please God, the religion has essentially turned into a tool to make us feel better about ourselves.

This does not mean we should turn off legitimate criticism in religious discourse. Enjoining the good and forbidding evil means that we must take an active interest in our communities, and in striving to develop our communities and our religious practices in a way that is healthy, natural, and allows Muslims from all backgrounds to be included and non-Muslims to feel welcome.

Rather, it is time we examine our deeper motives and feelings when we criticize and put forth negativity: “Am I criticizing and putting forth negativity because my criticism and the way I am putting it forth will actively help to prevent harm and bring benefit? Or am I criticizing to ridicule, make myself feel better, and make others see me as superior?”

Answering this question correctly and being sincere is the difference between the religious jerk and a servant of God.

But Allah (swt) says in Surat Al-Kahf (Chapter of the Cave):

قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَىٰ إِلَيَّ أَنَّمَا إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ

“Say ‘I am only a man like you, to whom it has been revealed that your god is one God,’” (18:110).

The Prophet ﷺ was not an angel, nor a demigod, nor a jinn. He was a human being, a son of Adam `alayhi as-salaam (peace be upon him)—granted the best of the children of Adam (as), but still human. This means that aside from the miracles facilitated to him by Allah (swt), and the revelations he received through God’s angel Jibreel (as), what he did and the way he behaved and lived his life were something a human can do. It was not supernatural!

Allah (swt) says in Surat Al Anbiya’ (Chapter of the Prophets):

قُلْ لَوْ كَانَ فِي الْأَرْضِ مَلَائِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنَا عَلَيْهِمْ مِنَ السَّمَاءِ مَلَكًا رَسُولًا

“Say ‘If there were upon the earth angels walking securely, We would have sent down to them from the heaven an angel [as a] messenger.’” (Qur’an 17:95)

If Allah (swt) had sent an angel for us to follow, how could we do so? Instead, all the prophets and messengers of Allah (swt) are humans, but humans who truly lived, practiced and breathed the message of Allah (swt). `A’isha radi Allahu `anhaa (may God be pleased with her) said of the Prophet ﷺ: “His manners were the Qur’an.” If we want to understand our religion, we must understand the way the Prophet ﷺ lived his life and understand why we should emulate him and practice his sunnah (tradition).

Allah (swt) says in Surat Al-Ahzab (Chapter of the Combined Forces):

لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا

“There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often.” (Qur’an 33:21)

We need to get to know the Prophet’s ﷺ personality better by reading his seerah (biography) and by studying his sunnah, and then by putting into practice all of his good qualities.

It is no secret that Islam is being attacked. Whether from within, by people who commit atrocities in the name of Islam such as ISIS and Al-Qa’idah, or from outside by the rising tide of Islamophobia and the subtle, and not-so-subtle, attacks on and mockery of Islam and Muslims. Our religion has been hijacked by a statistically insignificant minority who share nothing with the teachings of our faith other than a name. Their evil actions give reason and excuse for people of ill intent to try to smear this beautiful religion, using the actions of this minority as an excuse to attack Muslims and create a tremendous fitnah (trial) for us all. It is shaking the weak-hearted to the core and confusing those of us who, all of a sudden, find ourselves in the midst of a very disorienting storm.

Is this something new, or has it happened before? Let us take a quick look back at a couple of major events in our Prophet’s ﷺ life.

In the tenth year of prophethood, the Prophet ﷺ went to Al-Tayef, which is about 60 miles from Mecca. He travelled by foot, both ways, and in his company was his servant Zayd Bin Harithah (ra). Every time they stopped by a village or town, he would invite its people to Islam and none would answer his invitation. When he arrived at Al-Tayef he sought out three brothers who were prominent figures of the tribe of Thaqeef. He sat with them and invited them to Allah (swt) and to aid Islam. One of the brothers said to him, “I will rip the cloth off the Ka’abah if God sent you,” while the other said, “Did God not find anyone better than you?” and the third said, “By God I will never speak to you, for if you are a prophet then you are dangerous to engage in conversation and if you are lying then I should not be speaking to someone like you.” So the Prophet ﷺ left them and said, “Then please do not tell others about me.” (The Sealed Nectar, p148)

The Prophet ﷺ stayed with the people of Al-Tayef for ten days and he did not leave any of their honorable or respected figures without speaking to them about Islam. They all told him to leave their land and kicked him out. They also egged the lowly ones from among them, and their slaves, to yell and curse at the Prophet ﷺ and Zayd (ra) as they were leaving. People gathered and formed two lines and, along with cursing and yelling, threw pebbles and rocks at them until the heels of Prophet ﷺ bled. Zayd (ra) was trying to protect the Prophet ﷺ with his own body, was hit in the head, and bled. People continued to abuse them until three miles later, the Prophet ﷺ and his Companion got to a vineyard and they rested under the shade of its plants.

The Prophet ﷺ himself was humiliated, hurt and broken-hearted. What did he do?

Imam Bukhari reports that `A’isha (ra) asked the Prophet ﷺ if he had experienced a day that was harder on him than the day of the Battle of Uhud. The Prophet ﷺ replied that he had seen his fair share from her people, but the worst was when he went to Al-Tayef to invite its people to Islam. He said, “…then I left, saddened and downtrodden, until I realized that I had arrived at Qarn Al-Thaalib. While there, a cloud cast its shadow upon me. I looked up and the Angel Jibreel was on it, and he said, ‘God has heard what the people said to you and how they responded and He has sent the angel of the mountains with me to command him with whatever you may please.’ At that, moment the angel of the mountains called the Prophet and asked, ‘O Muhammad, you shall have whatever you please. If you so desire, I can close the two mountains on them.’ [The people of Al-Tayef lived between two mountains.] The Prophet replied, ‘But I wish that God would send from among them people who would worship Him alone and not associate any in worship with Him.’”

This is why Allah (swt) says about the Prophet ﷺ in Surat Al-Anbiya’:

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ

“And We have not sent you, [O Muhammad], except as a mercy to the worlds.” (21:107)

He was the most merciful person. Allah (swt) called him “a mercy to the worlds”. He was merciful to his family, followers, friends, even enemies. He was merciful to young and old, to humans and to animals. Those who persecuted him in Makkah and killed his relatives and his followers, when they were defeated in battles and brought to him as captives, were forgiven by him. He asked them, “What do you think I am to do to you today?” and they replied, “Nothing but good, a generous brother the son of a generous brother.” He replied, “I shall say to you what Yusuf (as) said to his brothers: ‘No blame on you today.’”

He did not ever take revenge or retaliate. He was the most forgiving person. His concern was that the message of Allah (swt) made it through to hardened hearts. Yet we say, “He was a prophet akhi, how am I to compare myself to him?”

Allah (swt) says in Surat Al-Baqarah (Chapter of the Cow):

أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ ۖ مَسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا حَتَّىٰ يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَىٰ نَصْرُ اللَّهِ ۗ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ

“Or do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you? They were touched by poverty and hardship and were shaken until [even their] messenger and those who believed with him said, “When is the help of Allah?” Unquestionably, the help of Allah is near.” (Qur’an 2:214)

We are living in difficult times and many questions surround us.

How do we counter sick-hearted people who want to turn our children into murderers under the false guise of Islam?

How do we answer Islamophobia?

How do we answer our children’s questions about a distorted image of Islam?

How do we uphold the Prophet’s ﷺ honor?

By learning and understanding the life he lived. The morals he exemplified. The actions he took. By building ourselves in the same methodical way he built his followers. You start with faith and solidify it in your heart. Then you apply the beauty of that faith to all of your actions.

قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَحِيمٌ

“Say, [O Muhammad], ‘If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful.’” (Qur’an 3:31)

To follow him, we must understand him.

The time is now for us to focus on what is most important.

It is not the environment you live in. The Prophet ﷺ grew up in a time where people circumambulated the Ka`bah naked and worshipped idols.

It is not the lack of a full-time Islamic school that makes our children grow up detached from this religion.

It is not that we do not have an imam (religious leader). We have the example of a great imam, may Allah (swt) bless him and his family, but even though we have him, he is not going to raise our children for us.

The responsibility lies with us. We are the ones responsible for understanding our faith and raising our kids to be proud of, and to fully embrace and practice, their Muslim identity.

Allah (swt) says in Surat Muhammad:

فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنْبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ

“So know, [O Muhammad], that there is no deity except Allah and ask forgiveness for your sin and for the believing men and believing women. And Allah knows of your movement and your resting place.” (Qur’an 47:19)

We are told to ‘know’ before we are told to ask for forgiveness. The most telling evidence that we must have knowledge first before we take action is that the first verse of the Qur’an to be revealed was:

اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ

“Recite in the name of your Lord who created.” (Qur’an 96:1)

Reading is the key to knowledge. Islam started with knowledge and learning before action, and therefore it is incumbent upon each one of us to learn our deen (religion). Learn and know what is obligated upon you for the sake of Allah (swt), for your own sake, for your family’s sake, your neighbors, your community, your society and humanity as a whole.

Knowledge is a fardh (obligation) on every Muslim. This obligation is two kinds. One is what is known in Islam as fard kifayah, or an obligation that is fulfilled if a sufficient number of Muslims within a community perform it. For example, not every Muslim needs to be a scholar of Islam, or an expert in hadith (traditions of the Prophet ﷺ) or tafseer (exegesis of the Qur’an). It is an obligatory knowledge, but if a sufficient number of people possess it, then the sin of not performing the obligation is lifted from the rest of the Muslims. This is true for all kinds of knowledge, not only Islamic or religious knowledge. This means that not everyone needs to be a doctor or a lawyer or an engineer; rather, a sufficient number of people should have that knowledge, helping their societies become self-sufficient rather than needing to import expertise.

The second form of knowledge is that which is fard `ayn, or obligatory on each and every Muslim. Every Muslim must learn of their religion that which corrects, strengthens and improves their faith.

The best way to fight Islamophobia is to understand and practice our Islam: to engage people as a Muslim and to live our lives as Muslims. Therefore, wearing the hijab is fighting Islamophobia. Resisting lusts and temptations is fighting Islamophobia. Understanding Islam is fighting Islamophobia.

Lessons in Islamic Work: Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IX | Part X | Part XI | Part XII

The hadith (saying of the Prophet) of the seven who are in Allah’s shade, subhanahu wa ta’ala (exalted is He), on the Day of Judgment gives us guidance as to important milestones and markers for our spiritual development. These are goals that should be sought in one’s development.

The Prophet ﷺ said:

There are seven whom Allah will shade in His Shade on the Day when there is no shade except His Shade: a just ruler; a youth who grew up in the worship of Allah, the Mighty and Majestic; a man whose heart is attached to the mosques; two men who love each other for Allah’s sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position [for illegal intercourse], but he says: ‘I fear Allah’, a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allah in private and so his eyes shed tears.

So there are seven things mentioned in this hadith:

1. A just ruler.
2. A youth who grows up in the worship of Allah.
3. A man whose heart is attached to the mosques.
4. Two people who love one another for the sake of Allah.
5. Someone who resists a direct temptation from the opposite gender.
6. A person who is completely selfless in charity.
7. A person who remembers Allah in private and sheds tears in doing so.

The seven things mentioned all relate to serious developmental goals that should be sought throughout our own personal development and our efforts to help other people in their own growth.

The first is to develop a level of God-consciousness (taqwa) in the way that one deals with power. Being in a position of authority in Islam is a responsibility that one is held accountable for and it is very serious. Part of that is that our base selves often push us to take advantage of our positions of authority and abuse our power at the expense of others. This is a serious developmental flaw because it shows irresponsibility and a lack of taqwa. We all have varying situations throughout our lives wherein we are in a position of authority and when we have such power we have to look critically at ourselves and hope that Allah gives us good friends who help keep us in line. The developmental lesson here is in learning to act responsibly with power.

The second is a special kind of person that you meet every now and then. They are just good and always have been. These people are truly special because their consistency in worship draws them close to the fitrah, or natural state of being. You can feel their goodness in their interactions and see their genuineness in the details of their behavior. Most of us were not raised this way but that does not mean that we cannot renew our commitment to God (swt). That is something that we can do it any time by asking His forgiveness and starting fresh. This developmental point is about being consistent in our servitude to God (swt).

The third is the one whose heart is attached to the houses of worship. These are the people you meet who organize their lives around prayer. They make every effort to be at the mosque for prayer as much as possible and find beauty and pleasure in doing so. They recognize the peace and tranquility that comes from spending time in the mosque, and they call others to do so as well. This developmental point is about learning to love worship.

The fourth is two people that love each other for the sake of Allah (swt). There are many reasons why we could care for someone in this life. Sometimes those reasons are selfish and sometimes they are selfless. The one who loves solely for Allah’s sake (swt) is selfless in their love. This is a kind of training of the heart that all seekers of the Divine must experience. They must learn to purify their relationships with others and focus them on the ultimate goal, the pleasure of God (swt). This developmental point is essentially learning how to love properly and for the right reasons.

The fifth is someone who is called to fulfill their sexual desires in an unlawful way and resists. This is mentioned as a major trial that can afflict a person and as such the reward for passing it is Paradise. The person who is able to resist such a temptation is someone who has a strong control over their self and a clear awareness of God (swt). The developmental lesson is in learning to resist immediate temptations in favor of a greater reward with God (swt).

The sixth is someone who is so charitable that they lose track of their charity. The expression here is that their right hand spends so freely that their left hand does not even notice it. This habit is not about simply giving when it is convenient or only on certain things and not others. This is a habit that becomes so much a part of the person’s being that it reaches all causes of goodness. The developmental lesson is in making charity a way of life.

The seventh, and final, is the one who remembers God (swt) in private and tears up. This last one is very intimate. Many people are able to maintain a stable Islamic personality in public, but when they are left alone by themselves they start to slip. Their identity and worship are public affairs but have not reached the inner depths of the self where true spirituality lies. The one who remembers Allah (swt) when alone and cries is the one who has cultivated a truly special and unique relationship with their Creator; an intimate relationship that cannot be explained by words and is only obtained through long periods of struggling for His sake. The developmental goal is to become intimate with God (swt) and move past the superficiality of common religious discourse.

Abdullah bin Umar radi Allahu `anhu (may Allah be pleased with him) reported that Allah’s Messenger ﷺ (peace be upon him) said, “There is a tree amongst trees, the leaves of which do not wither and that is like a Muslim; tell me what that (tree) can be?” The people began to think of the trees of the forest. Abdullah said, “I thought it could be the date palm tree, but I feel hesitant (to say it).” They (the companions) then asked, “Allah’s Messenger, (kindly) tell us which it can be?” Thereupon he ﷺ replied, “It is the date palm tree.” Abdullah made a mention of that to his father, Umar ibn Al Khattab (ra), whereupon he said to Abdullah: “Had you said that it meant the date palm tree, this statement of yours (would have been dearer to me) than such and such things.” Hadith no.133 (Bukhari and Muslim)

This hadith (narration) contains a parable allowing us to investigate the characters and attributes of a date-palm tree so that we can apply these qualities in our own lives. Islam encourages us to seek knowledge and this hadith motivates us to understand knowledge, no matter how old or young a person is. Knowledge is a gift from Allah subhanahu wa ta`ala (exalted is He) and only Allah gives it to whomever He wills. Haya’ (modesty) is recommended in Islam as long as it does not prevent one from attaining benefit, which is why Umar (ra) wished Abdullah had spoken up at the time.

The hadith also teaches us to think and pay attention; our deen (religion) encourages us to seek knowledge and if a question is asked we should respond accordingly if we know the answer.

I never really thought about the magnificence of the date palm until this hadith was explained to me. This hadith resonates with me as a Muslim living in the West, where my actions and speech are looked at by society through a magnified lens. I am constantly aware of how important my actions are in the public sphere. With the growing isolation of Muslim communities, this hadith contains valuable lessons that we can all implement in our lives.

So, what are the parallels between the date palm and the Muslim?

Firstly, the date palm is one of the slowest growing trees. It can take up to 4-8 years before it begins to bear fruit. The roots of the date palm are nurtured for several years before it becomes strong and firm. When it begins to grow dates, it continues to benefit its environment for generations into the future. As Muslims, we can use this process to understand how we ought to nurture our spiritual selves. We all have to go through a period of absence before we can grow and develop. It takes time and steadfastness to study and learn before we can turn knowledge into meaningful action. How much we have benefitted from our knowledge is externalized by our conduct with others and with our surroundings. Internally, however, Imam Malik ibn Anas (ra) explains, “Knowledge does not consist in narrating much. Knowledge is but a light which Allah places in the heart.”

Secondly, date palm trees do not need a forest in which to grow. They are resourceful in and of themselves. Allah (swt) has given each and every one of us limitless potential, and we should never underestimate what we can achieve with this. Whether we are at the local mosque, school, or work, or with our neighbors, friends or family, there is always an opportunity to help support those around us.

Thirdly, we do not grow when things are easy; we grow when we face challenges. The date palm tree grows in hot climates with harsh conditions. Nevertheless, it is still able to bring benefit to everything around it, from its nutritious fruits to its comforting shade. The believer embodies this idea of benefit. The believer is versatile, and (s)he will keep giving no matter what environment (s)he is in. Therefore, like a date palm, a Muslim should thrive and be a fountain of benefit to society, even in the most difficult of environments and conditions.

Lastly, the date palm has a purpose, just like the Muslim. We should take this prophetic guidance to help motivate us to achieve excellence in our daily affairs in our communities. By volunteering, giving charity, serving others, and upholding good ties with everyone we meet, we will eventually bring nourishment and fulfillment to our own lives and to society. Just like dates, we are society’s super food.

Insha’ Allah (God-willing), this article will help us reflect upon this hadith and be of benefit to all those around us—in mind, body and spirit.

In the darkest hour, your light arose.

When souls were lost, wandering aimlessly,

seeking that which they did not know,

Out came a Prophet, from Allah and Allah alone.

When truth was forgotten, mixed in with illusions,

In the depths of darkness, hearts hard and frozen

A honorable man from Quraysh was surely chosen.

Beauty and radiance brighter than the full moon,

Your character was that of the noble Quran,

Walking with a sense of purpose, ever reflecting

Your heart was purer than gold, most loved by Ar-Rahman ((the Merciful Lord))

Hair, neither curly nor straight, as black as they come

Medium in stature, neither tall nor short

Full of life and light, yours was an appearance that was compelling

To those blessed to set their gaze upon you

And to those yearning for a glimpse in their dreams.

They say your smile lit any space you entered,

Forcing eyes to be downcast because of its brilliance.

How much would we give, to see your smile!

A radiant smile that can only come from a radiant soul,

Kindness and mercy were part of your demeanor

Beloved of Allah, you dealt with people in an exalted manner,

Exemplifying the essence of piety

Always teaching, forever loving

Not a soul came to you, but was enriched and cherished

Never having left your side feeling unwanted.

Challenges came to you, as with your brothers, the prophets of before

with a smile you bore it with strength, your heart turned to the Source of Peace

From Mecca to Taif, an outcast did they make you

Hurtful words surrounded you, family abandoned you with no shame

Allah was your pillar; on Him was your unwavering trust

Pelted with stones, feet bleeding from your escape

Mourning the loss of your beloved Khadija, a woman like no other

Surely did an angel come to put power in your hand

Let the mountain collapse on those who transgressed against you!

Those persecuting you and your companions,

Killing and torturing them ruthlessly, for following His way.

The weight of belief in your hearts

Was too mighty of a power for them to contend

But surely you did not take your right, Rahmatan lil ‘Alamin ((Mercy of the Worlds))

Mercy and compassion did you choose, to guide to His Light

A honorable man indeeed, chosen by the Most High

Carrying the weight of a mighty task

Hearts and souls united, on a straightened path

You taught us love and submission, obedience to Allah Almighty

Praying till feet were swollen, ever mindful of your blessings

As the love of al Wadud ((the Affectionate Lord)) coursed through your veins,

Shall I not be ‘abdan shakura ((grateful servant)) you would humbly state.

Crying for the nation entrusted to you

My ummah! My ummah!, ((my community)) your tears and duas ((prayers)) reached the heavens

Surrounded by beloved companions, stars for us to follow

You would yearn to meet your brothers of generations to come

Those who believed in you, without seeing you

Who took your message and spread it just the same

Believers who love you, and stand for your honor till this very day

Values of piety did you teach mankind

To protect the orphans and guard their rights

Honor your neighbors and stand firmly for justice

Let no man cause enmity between you, you advised

Lower your wing of humility to the womb that bore you

For verily, Paradise is under her feet

Love your father and guard your tongues

Let no man pass you without giving a smile

For even a smile is considered an act of charity

Share your food, give of your wealth and pray tahajjud

Be neither extravagant nor miserly in your ways

A balanced and humble path is what you sought

Connecting softened hearts, brotherhood was what you taught

Preferring others over your nafs was surely your way

No man is better than another, except in piety you would exclaim

For Allah scans our heart, not the color of our skins

Spread the salaam ((peace, words of greeting)) and give women their rights

Strive for Jannah ((Paradise)) , be sincere indeed

And know that to Allah is your final return

Never could you imagine, the magnitude of our love

For the man whose love saved us from ourselves.

You are a gift from the King and you we emulate

Mighty was your reach, for it was hearts and minds you conquered

You were destined for greatness, though you were but a man

And to Allah you returned, at rest at last

Free from the turmoils and hardships you endured

The darkness has been lifted, the hearts warmed

For the path to Him has been illuminated

You completed your mission, on us is the burden now

We bear witness to your message, delivered in excellence

The Sahaba ((Companions)) wept for the Prophet who lived amongst them

We weep for the Beloved we never met

We weep for the Seal of Prophets, Muhammad ibn Abdullah

To be loved by a man whose loved by Ar Rahman,

Our eyes overflow with tears, our chest expands

Wait for us ya Rasullah, ((O Messenger of God)) wait for us Habibuna ya Khalil-ul-Allah ((Our Beloved, O Friend of God))

Salalahu ‘ala nabiyana Muhammad ((Blessings of God on our messenger Mohammad))

SALALAHU ‘ALAHI WA SALAM ((Blessings of God and Peace))

Salalahu ‘ala nabiyana Muhammad

SALALAHU ‘ALAHI WA SALAM