Originally posted May 2012

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

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

Mecca

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

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

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

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

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

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

10 Tips for Serious Seekers of the Qur’an

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

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

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

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

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

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

Few scholars (and yet many “religious” Muslims) claim that women scholars should not teach mixed gatherings openly as men scholars do and that if she does she should do so behind a curtain. It is also suggested as evidence against this that women should generally stay at home and that her face as well as her voice is of her nakedness (`aura), and they shouldn’t be seen or heard! For those who came to Islam or latched on to it because it is generally so practical and reasonable, you are probably thinking, well, that is ridiculous. The following article will show the strong scriptural refutation most scholars would make against such claims.

The discussion is mainly based in the commentary and juristic interpretation of surah al-Ahzab (Qur’an 33). Surah al-Ahzab is themed contextually with many verses over a few pages which address the pronoun for the feminine plural. These are always referring back to “the wives or women of the Prophet ﷺ (peace be upon him) (أزواج أو نساء النبي)” whereas the word “female believers (مؤمنات)” is only used once at the very end of the context in the verse enjoining the modest covering of Islam which is customarily referred to as Hijab in English. This can be confusing because the “verse of Hijab” is not referring to the modest clothing; rather it was an injunction for us to ask the wives of the Prophet ﷺ from behind a curtain when visiting their homes.

The first occurrence of the feminine plural pronoun is in dealing with the Prophet’s wives desire for extra wealth and provisions. God tells them that if they desire this worldly life then the Prophet should divorce them whereas if they want the Hereafter then that is the reward for exceptional Muslims:

“Dear Prophet, tell your wives that if they want this life and its adornments…” (Qur’an, 33:28).

The next time the pronoun appears, it is referring back to a specific warning against the wives of the Prophet ﷺ from sexual immorality which will bring a double punishment.

“Dearest women of the Prophet whoever among you would commit adultery…” (Qur’an, 33:30).

The next verse with the plural feminine pronoun makes the case in point of the whole issue!

“Dear wives of the Prophet, You are not like any other women. If you are to be pious then do not speak in a soft sweet tone which could lead a person with a diseased heart to get the wrong idea. Live in tranquility in your homes and don’t make a spectacle of yourselves as the women did before Islam…” (Qur’an, 33:32-33).

This verse is clearly denoting the special status of the wives of the Prophet ﷺ and how they carry a much more specific and cautious ruling. As we saw in the previous verses, the deeds of the wives of the Prophet ﷺ carry double the impact and so naturally the law carries double the seriousness. There are clearly unique rules to the wives such as the fact that they do not inherit from the Prophet ﷺ, no man can marry them after, and according to many commentators and jurists, they should stay home and if visited, they should speak from behind a curtain.

The surah then goes into the generality of spiritual equality between women and men, and then goes into a page and a half of other matters clearly moving away from the specificity of either the wives of the Prophet ﷺ or the women believers.

It picks back up admonishing the Prophet ﷺ and his wives about the general rules of their relationship and again we have reference to the plural feminine pronoun again referring to the Prophet’s wives.

“Dear prophet, We have permitted you to be with your wives to whom you have given the bridal dowry…” (Qur’an, 33:50).

Immediately following that is the “verse of the Hijab”. Let us look at the verse and see who it was referring to and the scholarly difference of interpretation and what may have led to such difference while it will probably seem plain and evident to most readers.

“Dear believers don’t hang around the Prophet’s house hoping to be invited for a meal. If you are invited, then go and eat, but don’t linger around too long afterwards hoping to talk as that often annoyed the Prophet and he was shy to tell you to leave. God is not shy to say the truth. If you ask them (feminine plural), then do so from behind a curtain. That is purer for your (masculine plural) hearts and theirs (feminine plural). You must not annoy the Prophet nor should you ever marry his wives after he passes. Indeed these are of the most serious of affairs to God.” (Qur’an, 33:53)

Three verses later, the surah reveals the injunction for the modest covering women are to wear and God felt it necessary to specify the wives of the Prophet ﷺ, his daughters and all the believing women so as to leave no doubt about its legislative intention.

“Dear prophet, tell your wives, your daughters and the believing women to cover their entire bodies with clothing…” (Qur’an, 33:59).

This was the last verse in the surah using the plural feminine pronoun in which we see all previous verses specifying that to the wives of the Prophet ﷺ.

Interpretations of the Verse Regarding Staying at Home

As you can see, the context and linguistics is addressing the wives of the Prophet ﷺ, although some scholars said that it should address all other female believers as well since they are our example. They said it is similar to the verses which address the Prophet ﷺ. On the other hand, other scholars held the position of the specificity of the text to the wives of the Prophet ﷺ as both a specific admonition and to clarify their special status.

Prominent Classical Commentaries

Al-Tabari (310) — Indicates that the verse about staying in the house except for need is for all women. He narrates many narrations of circumstances in which the verse of Hijab was revealed all of which indicate it is specific to the wives of the Prophet ﷺ. He does mention one opinion of Qatada that it was for all homes to have a curtain between strange men and the women of the house. Ibn Kathir follows Imam al-Tabari’s commentary.

Ibn Atiya (546) — Makes no mention of the verses being general for all women rather his commentary follows the natural linguistics which are specific to wives of the Prophet ﷺ.

Ibn al-Jawzi (597) — Makes no mention of the verses being general for all women rather his commentary follows the natural linguistics which are specific to wives of the Prophet ﷺ.

Imam al-Razi (606) — Makes no mention of the verses being general for all women rather his commentary follows the natural linguistics which are specific to wives of the Prophet ﷺ.

Al-Qurtubi (671) — Indicates that the rulings are general for all women.

Al-Nasafi (710) — Makes no mention of the verses being general for all women rather his commentary follows the natural linguistics which are specific to wives of the Prophet ﷺ.

Imam Al-Sutooti (864) — Makes no mention of the verses being general for all women rather his commentary follows the natural linguistics which are specific to the wives of the Prophet ﷺ.

Ibn Ashoor (1393) — Actually makes the point that the verses are specific to the wives of the Prophet ﷺ when speaking about things which the believing women weren’t generally commanded to elsewhere in the Qur’an. He states that it would be noble for a believing woman to follow them, but she is not obligated to.

Related Hadiths

Ibn Hajar, radi Allahu `anhu (may God be pleased with him), narrates the hadith in his commentary on al-Bukhari — This verse stay in your homes is in reality specific to the wives of the Prophet ﷺ since Umm Salamah used to say: “I won’t be moved by a camel’s back until I am reunited with the Prophet,” (al-Fath 3561).

It is also narrated in most of the historical commentaries how after the verse of Hijab was revealed, Umar saw Sawdah (ra) — the wife of the Prophet ﷺ— walking around outside for some reason and asked her why she is outside. She went and asked the Prophet ﷺ about Umar’s rebuking her and he responded: “God has permitted you to go out if you need to,” (Muslim 2170).

It is also narrated in many sound narrations that after the loss of the Battle of the Camel led by A’ishah (ra), she would cry when reading the verse about staying in the house.

Is a Woman’s Face of her Nakedness?

In Sura al-Noor men and women were commanded to lower their gaze since the face is apparent. So if that is to be a proof for men not watching a female speaker then that would also prevent women from watching a male speaker. The vast majority of the scholars say that the face and hands of a woman are not from her nakedness, but should still not be stared at. In commenting on this verse many commentators particularly from the Hanafis say that the injunction to lower the gaze is understood at the moment of desire. If there is no desire then the verse is inapplicable. Others said that the restriction is lightened in professional interactions like buying and selling or teaching etc.

Is a Woman’s Voice of her Nakedness?

Hanafi’s: Ibn Abideen Al-Darr Al-Mukhtar: “Like her face and hands, her voice is not of her nakedness.”

Maliki’s: Hashiyat al-Dasooqi: “It is said that the women’s voice is not of her nakedness since we have so many female scholars of Hadith. It can only be of her nakedness if a man is attracted by it so then it would be disliked to listen to it.” It is the well-established opinion that her voice is not nakedness as mentioned by al-Adawi.

Shafi’ee: Majmoo al-Nawawi: “It was said that Al-Qadhi Husain was asked if the woman’s voice is of her nakedness and he answered that both opinions are found in the school, but that the more correct is that it isn’t.”

Hanbali: Insaaf al-Mardawi: “It is the more correct opinion that the voice of a woman is not of her nakedness.”

Dr. Su’ad Salih the previous Deen of Islamic Law at Azhar University says the there is nothing wrong with a female scholar teaching a mixed gathering since it is well established that great women scholars of the past did so. There is nothing in the scripture that would prohibit a modest woman of knowledge and character to preach to the masses. She states that the fact widows were commanded to stay in the house for mourning is evidence that generally they may leave the house. She similarly negates the claim that a woman’s voice is of her nakedness since the Qur’an did ask us to ask the wives of the Prophet ﷺ behind a curtain thus hearing their voice. She also reminds us that there were thousands of female scholars of hadith and fiqh who taught many men. The verse does not prohibit all speech; rather it forbids a sweet soft toned voice that may be seen as attractive:

“…If you are to be pious then do not speak in a soft sweet tone which could lead a person with a diseased heart to get the wrong idea.” (Qur’an 33:32)

Dr. Husam al-Farfoor and Dr. Abdul-Hameed al-Ubaydee, both professors of comparative jurisprudence in Syria and Iraq as well as the great scholar Muhammad Al-Didow al-Shanqeeti agree with her fatwa.

By Anum Zamir

The path to paradise is outlined most brilliantly in the following verse of Surah Ahzaab (The Confederates):

إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِ‌ينَ وَالصَّابِرَ‌اتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُ‌وجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِ‌ينَ اللَّـهَ كَثِيرً‌ا وَالذَّاكِرَ‌اتِ أَعَدَّ اللَّـهُ لَهُم مَّغْفِرَ‌ةً وَأَجْرً‌ا عَظِيمًا

Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so – for them Allah has prepared forgiveness and a great reward.

(Qur’an, 33:35)

This verse works like a blueprint. By so powerfully mentioning both men and women together yet separately, Allah, subhanahu wa ta`ala (exalted is He), highlights the equality and justice with which He views His servants. It is this justice that also affords women a distinct status in general society.

Surah Ahzaab empowers the Muslim woman in ways previously not seen in Arabia, specifically with regard to inheritance and marriage. Interestingly, it is reported that this verse was revealed after Umm Salamah, the wife of the Prophet ﷺ (may the peace and blessings of Allah be upon him), had requested greater mention of women in the Qur’an¹.

The Framework

1. Belief. The believing Muslim submits entirely to Islam. Surrendering one’s own will and desires to that of Allah (swt), the Muslim prefers the Divine Commands and Decree over all else.
2. Faith. A greater degree than belief, faith requires accepting the six pillars (Allah, the Angels, the Books, the Prophets, the Last Day and the Divine Decree). It is to worship Allah (swt) with ihsaan (excellence)—knowing that Allah can see us—and implementing knowledge into action.
3. Obedience. True obedience is omnipresent—on one’s heart and tongue and limbs, in every place and at every point in time. Whether at the grocery store or at a relative’s house, at the workplace or at the mosque, the obedient Muslim is compliant to Allah (swt) with every action and every statement. No deed is too small. “And to Him belongs whoever is in the heavens and earth. All are to Him devoutly obedient,” (Qur’an, 30:26).
4. Truthfulness. The siddeeqeen (truthful ones) have a rank alongside the prophets of Allah (swt). A believer might be many things across the vicissitudes of life, but can never be liar². Avoiding the hypocrisy in lying³, the Muslim always speaks the truth, solely to please Allah (swt).
5. Patience. Prophet Ya’qub `alayhi as salaam (peace upon him) said it best: “Patience is most fitting,” (Qur’an, 12:18). And Allah (swt) says, “O you who have believed, seek help through patience and prayer. Indeed, God is with the patient,” (Qur’an, 2:153). The patient Muslim trusts that Allah (swt)’s decisions are the best possible, and knows that with it, ease and reward are most certainly ahead.
6. Humility. Across the spectrum of life, humility refines and beautifies a person. The Muslim is aware that all blessings are from Allah (swt), and humility is in return an essential form of gratitude. Equally necessary is humility before people. Good character is the essence of Islam, and without it, a person’s faith is incomplete.
7. Generosity. Spending on one’s parents, relatives and the poor and needy purifies wealth and intentions. Financial assistance is encouraged, but spending one’s time and efforts in these causes is just as laudable.
8. Fasting. A deed that in turn increases one’s obedience, patience and humility is also a pillar of Islam. The Muslim prioritizes fasting days both involuntary (during Ramadan) and voluntary (three days of each lunar month, for example).
9. Modesty. Physically adorning one’s self with the dress code mandated by Allah (swt) coupled with the appropriate characteristics in thought and speech illustrates modesty. Spiritually, the Muslim is modest in character. Modesty is a “branch of faith”⁴, and a hallmark of Islam.
10. Remembrance of Allah (swt). On the tongue, in the heart and in actions, the remembrance of Allah (swt) is habitual for the Muslim. Never forgetting Allah (swt) is a responsibility, whether by uttering “subhan Allah” (glory to God) upon seeing a beautiful sunset, or guarding one’s prayers with due diligence on a daily basis.

For those who solidify these ten qualities in their daily routines, Allah (swt) promises forgiveness and a great reward. Principally, it means entry into Paradise, along with a clean slate in the Hereafter, freedom from worries and concerns, limitless enjoyment and eternal peace. More simply, an abode better than any human being could ever imagine.

May we learn to embody these qualities and become worthy of the Almighty’s forgiveness and reward. Ameen.

Author’s biography:

Anum obtained a Bachelor of Science in Global Business and later a Master of Public Affairs (MPA). After graduating, Anum turned her focus and attention toward the study of the Qur’an, and has recently  completed a comprehensive Qur’anic tafseer certificate course. She plans on teaching, insha’Allah after completing her teacher certification. Her interests include teaching, blogging, reading and cooking, as well as Islamic studies and history.

References

1 Musnad Ahmad 6: 305; An-Nasai in Al-Kubra 6:431; At-Tabari 20:270

2 Imam Malik, Mishkaat Book 56, Hadith 19

3 Sahih al Bukhari 2749, Book 55, Hadith 12

4 Sunan an-Nasa’i 5005, Book 47, Hadith 21

Complete References

1. Umm Salamah radi Allahu `anha (may Allah be pleased with her) the wife of the Prophet said, “I said to the Prophet, ‘Why is it that we we are not mentioned in the Qur’an as men are?’ Then one day without my realizing it, he was calling from the Minbar and I was combing my hair, so I tied my hair back then I went out to my chamber in my house, and I started listening out, and he was saying from the Minbar: O you who believe, indeed Allah says in His Book: (Verily, the Muslims: men and women, the believers: men and women…) to the end of the Ayah.”

[Musnad Ahmad 6:305; al-Sunan al-Kubra al-Nasa’i 6:431; At-Tabari 20: 270]

2. Malik related to me that Safwan ibn Sulaym said, “The Messenger of Allah, may Allah bless him and grant him peace, was asked, ‘Can the Believer be a coward?’ He said, ‘Yes.’ He was asked, ‘Can the Believer be a miser?’ He said, ‘Yes.’ He was asked, ‘Can the Believer be a liar?’ He said, ‘No.’ “

[Imam Malik, Mishkaat Book 56, Hadith 19]

3. Narrated Abu Huraira: The Prophet ﷺ said, “The signs of a hypocrite are three: 1. Whenever he speaks, he tells a lie. 2. Whenever he promises, he always breaks it (his promise). 3. If you trust him, he proves to be dishonest. (If you keep something as a trust with him, he will not return it).”

[Sahih al Bukhari 2749, Book 55, Hadith 12]

4. It was narrated that Abu Hurairah said: “The Messenger of Allah ﷺ said: ‘Faith has seventy-odd branches, the most virtuous of which is La ilaha illallah (there is none worthy of worship except Allah) and the least of which is removing something harmful from the road. And modesty (Al-Haya’) is a branch of faith.'”

[Sunan an-Nasa’i 5005, Book 47, Hadith 21]

Originally published in September 2012

By Anonymous

I had begun to think of this room as the ‘Yellow room’. Subconsciously we give things names. It had become a second home to us in a move nobody wanted to make. We would arrive early in the morning and find a vacant spot by the window seats and sit down, contemplating why we were here, staring at the walls painted a cheerful, buttercup yellow, offset by the white wooden fittings; the empty bookshelf, the windowsills beneath the large sash windows, the seats—single, twos and threes.

Within a few moments we ventured down the corridor to my father’s room. We’d place our bags quietly beside his bed, arrange the chairs and settle ourselves to stay close to him for the rest of the day. Most of the time he was asleep, just like the other patients in this ward. But this was unlike any other ward in the hospital—it was a departure lounge; a place of surrender, the end of the battle with terminal illness. Each patient was quietly slipping away. Visitors were, for the most part, quiet too. What does one say when they witness the process of dying? Room after room was silent.

Every few hours I returned to the yellow room—the plaque on the door read ‘Family Room’—a cruel irony for families about to lose a member.  For the past three days, the silence was broken; there were raised voices, and the room was filled with conversations that sounded like questions, regrets, anger, and desperation. In the morning, around four members of a new family arrived, which grew to an average of ten by the afternoon. Sometimes they all spoke at once, then they’d fall silent for a few moments and begin their discussions again.

One young girl, probably in her late teens, sobbed aloud and spoke in bitter, short inflections. She cradled a baby girl in her arms, and set her gaze on her as her tears fell on the baby’s hair. Often, one of the older ladies, who sat with her husband, would take the baby from her and feed her a bottle or bob her up and down the yellow room. I didn’t recognise their language and guessed it was Greek, or from an Eastern European country, perhaps. What did it matter—anguish is a common language—everyone around could understand their pain. Over those three days, elderly relatives came in too; we smiled at each other, but there was no other communication.  The rest of the family never made any eye contact, we never spoke.

Then, on the fourth day, as I was about to enter the yellow room for a cup of tea, the lady who walked the baby approached me. She told me it was her sister who was here with a recurring brain tumour. It was this sister’s baby they were all looking after. Their youngest sister, the teenager, she continued to tell me, was finding it the hardest. Then she hesitated and said:

‘My sister’s about to go. We’re Muslim…We’re Turkish. If you don’t mind, can you stand by the door and say some prayers. I want someone to say some prayers…She’s going. Please.’

I was overwhelmed by what she told me and didn’t quite understand: ‘You mean prayers from the Qur’an—recite Qur’an?’

‘Yes, yes—we’re Muslim. Not now, come in 5 minutes—it’s that room,’ and she pointed to a door ajar. Inside I caught a glimpse of the patient’s husband, sitting on a chair beside the bed, wringing a small towel as he fought his tears.

Five minutes later I stood outside the door. I started to recite in the quietest whisper. I sensed the lady didn’t want other members of the family to see me there. In the intensity of the moment, and the fear of any of her family members coming out and getting upset, I wasn’t sure which surah (chapter) I began with, but I recited. Then more conscious of what I was doing, I began again, and recited Surah Fatihah (The Opening, Qur’an 1) slowly. And then Ayatul Kursi (Qur’an 2:255), the last four surahs of the Qur’an (Qur’an 111, 112, 113, 114), the last verses of Surah Baqarah (Qur’an 2:285-286), then the few du`a’s (supplications) I knew, then back to Surah Fatihah. For a moment doubts raced through my mind: was this the right thing to do, should I be standing here, what difference was it going to make? But I didn’t dwell on these questions. The enormity of the angel of death being in that room dawned on me in those minutes of being truly awake to what life is, to what death is,  and for what our souls yearn.

I don’t know how long I spent outside her door, maybe four minutes. But, it was a time outside of time. Something between living and dying, an experience that hasn’t faded in the five years that have gone by, but only intensified. And the memory has intensified because society and culture for the masses does everything to make us forget. Contrasts sharpen our perception.

We are beguiled into believing this world will never end; the luxuries, the ‘fun’ that prefixes every product and action, the food, fashion and music will make this world eternal. Layer after layer comes between the soul and its true nature, depleting it, cheating it and most tragically detaching it. But there’s something about death that cuts through all the clamour of the world; where our souls are touched and want that sacred connection.

‘So where are you going?’ (81:26) we are asked in the Qur’an repeatedly, following vivid images of the Last Day and the hereafter. And in the very next surah, Al Infitar—we are awoken again:

‘When the sky breaks apart

And when the stars fall, scattering,

And when the seas are erupted

And when the [contents of] graves are scattered,

A soul will then know what it has put forth and kept back.

O mankind, what has deceived you concerning your Lord, the Generous,

Who created you, proportioned you, and balanced you?

In whatever form He willed He has assembled you.

No! But you deny the Recompense.’  (82: 1-9)

Surah after surah we are reminded, questioned, guided, but we forget—as we fall back on the maxim ‘We’re only human.’ Allah knows we’re human, and that’s why we are reminded. Before it’s too late.

Those few minutes outside the door passed and I found myself sitting on the window seat in the yellow room. I looked out on to London’s stylish South Kensington streets; cafés sprawled on to the pavements serving customers with their designer dogs and pushchairs, and coiffured silver-haired ladies spoke with animated expressions. Inside, for the rest of the evening the family were silent. The men folk sat outside on the steps of the hospital building, smoking. The voices, the intonation, the pain had melted away, somewhere beyond our perception. The yellow room was silent once more.

“Guide us along the Straight Way. The way of those whom You have bestowed Your Grace. Not of those who earn Your anger, nor of those who go astray.” (Qur’an, 1:5-7)

When we examine these verses, we find that it has some very interesting qualities that make it a unique prayer. In a short examination of the above verses, especially the section we have highlighted, we will find guidance on:

1. Having humility as a servant of Allah subhanahu wa ta’ala (Glorified is He) in the community
2. Ascribing success to Allah (swt) and not to oneself
3. The comprehensiveness of Islam
4. The social nature of the Islamic message

As we explore the garden of Surah Fatihah, we will pick these four fruits for today.

1. Humility

In this prayer which Allah (swt) revealed to us, it is clear that we are to ask for guidance upon the Straight Way. However, the nature of this path, its location, its signs, its characteristics, and its direction are all left out. We are given no indication as to how to get there, how to find the map for it. Instead, the path is described in one single way: “The Path of Those Whom You Have Favored”.

It is interesting that rather than pointing to concepts or ideas for the individual to discover on one’s own, Allah (swt) pointed to people. He tells us that this path is found with those whom His favor is upon. What is the point of doing this?

It has immediately turned us into students. We are seeking this path and when Allah (swt) points to the people whom He has favored, our minds become fixed on seeking out these people. Who are they? How can we be like them? How can we join their company? Rather than allowing us to feel arrogant that we are on the Straight Path, we have been directed towards others who may already be there. But again…who are they?

“All who obey Allah and the Messenger are in the company of those on whom is the Grace of Allah, – of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! what a beautiful fellowship!” (Qur’an 4:69)

And here we have:

-How to join this company: Obey Allah and the Messenger ﷺ (Peace and blessings of Allah be upon him).

-Who the company consists of: the Prophets, the Siddiqeen (the truthful sincere servants of God), the Shuhadaa (those who testify to the Truth with their speech, and if needed will defend the Truth and the innocent with their lives), and the Saliheen (those who are righteous in actions).

Allah (swt), then praises this group by calling it a beautiful fellowship.

By naming these four groups of people in the Qur’an as those whom the Grace of Allah is upon, He has pointed us not to a set of concepts, but to a community and a set of examples. From the teachings of the Prophets we take knowledge and the framework of Truth for all that follows. From the Siddiqin we derive the lessons and examples of sincere worship. From the Shuhada we see examples of those who act and struggle to testify to Truth. And from the Saliheen we see examples of righteous actions. So the one aiming for the Straight Path should seek out these people, their company, their examples, and learn from what they have.

This teaches the servant that he should think himself self-reliant in his journey towards God’s grace, but should remember that there are those in the past, and those in the community that he can seek out and be in good company with.

2. Ascribing Success to Allah

In mentioning the Straight Path, Allah (swt) does not simply provide a list of actions. Rather, He makes it clear that He is the One acting.

أَنْعَمْتَ – This word means “You bestow nai’mah (favor) upon” in reference to God. A subtle reminder that we are not the one’s who “earn” Allah’s grace, but that He gives it to us out of His mercy. Though we can attract his Mercy through sincerity, Allah (swt) is reminding us that it is not our deeds alone that bring guidance or forgiveness, but it is something that He bestows upon us as a Favor, a nai’mah. This again reminds the servant to be humble before Allah (swt).

3. The Comprehensiveness of Islam

Every group, methodology, and ideology will have some method or idea which it sees as the primary driver of Islamic reform for the individual and the community. Some groups oriented around Tasawwuf (self-improvement) will focus on spiritual purification. Others focused around societal change will focus on activism in the community – both social and political. Other organizations will focus on righteous deeds and worship. Yet others will focus on knowledge.

However we see that when Allah (swt) describes the people who have His Grace, they represent ALL of these various interests and agendas. They are according to Qur’an, 4:69:

–Nabiyeen/Prophets: The bearers of the Message of God, the deliverers of Knowledge from God to humanity, and the providers of the religious foundation for generation to come and all the groups that follow below.

–Siddiqeen/the Sincere and Truthful: Those whose hearts are purified and are sincere in their reverence for God and in their actions amongst people. Truthfulness emanates not only in their speech but in their actions, because their intentions are pure and for God alone.

–Shuhadaa/Witnesses: Those who actively strive to witness to the Truth under extraordinary circumstances, whether under threat of loss of life or wealth. They testify to Islam and call to goodness and benefit and may eventually find themselves giving all they have in order to defend innocent people and protect the lives of others.

–Saliheen/the Righteous: Those who dedicate extraordinary amounts of time to the doing of good deeds. Prayer, fasting, giving charity, visiting the sick, helping the orphan, remembering the name of God, reciting the Qur’an, and doing their utmost to have their limbs always in the worship of the Creator and in the service of His Creation.

It is amazing that in describing the people of the Straight path, the Qur’an mentions all of the various goals and methods – the seeking of knowledge, the purification of the soul, activism, and the doing of good deeds. Yet another testament to the fact that Islam is comprehensive, and calls for balance in the various priorities on the Straight path.

4. The Social Nature of the Islamic Message

By highlighting a set of people, instead of a list of to-dos, the Qur’an has pointed us towards a religion that is not individualistic, but is based around being part of a community. It is asking us to seek out people from whom we can learn, and good company with whom we can be.

As the Prophet ﷺ said, “A person is upon the religion of his/her friends.” The most intimate companions of a person will often affect his/her faith and will influence the direction of his/her life.  But if we know that we should seeking the knowledge and stay within the framework provided by the Prophet ﷺ, strive to be with people who show purity and sincerity as best as we can notice, spend time in circles of activism and call to good things, and work hard to do righteous actions and be in groups that do righteous actions, the Qur’an is telling us that while in that company, we are on the Straight Path – insha’Allah (God-willing).

Sources: Ma’riful Qur’an (Shafi Uthmani), Tafhim ul Qur’an (Maududi), Ibn Kathir, Tafsir Jalalayn

By Shaykh

Surat al-Baqarah (Chapter 2 of the Qur’an) is the longest and most comprehensive surah in the Qur’an. This two-year course represents a serious commitment to go through it in detail so that we understand the breadth and depth of the message of the Qur’an. The aim of tafseer (exegesis, commentary on the Qur’an) is to connect inwardly and outwardly with the guidance of our Lord, so that we experience a direct relation with Him, and become fully aware of His grace and His mercy to us. A proper appreciation of His grace and mercy generates a strong resolve in our hearts and minds to worship Him and to live in this world in willing obedience to Him. This is the help and guidance that we ourselves ask our Lord to grant us in al-Fatihah, the surah (chapter) of the Opening. Surat al-Baqarah is the response to that supplication. It inspires, informs, and urges us to worship God and obey Him according to the teaching and example of His Messenger ﷺ (peace be upon him).

The foundation of the guidance of Surat al-Baqarah is iman/conviction: full trust in the Book and the Messenger ﷺ to whom it was sent down. When this trust is securely established, worship and obedience become natural, comfortable and comforting.

The Messenger ﷺ has brought to us what is of benefit to us in all aspects of our lives. He has come to enlighten and purify us through the rulings and the manners of wisdom contained in his message. This message is not some strange novelty. Rather, this Messenger ﷺ and all that he brought from His Lord are the answer to the supplication of our father Ibrahim ﷺ, and its completed fulfillment.

This surah connects believers to Ibrahim ﷺ and his family, whose iman was based on hanifiyyah, which means turning away from everything to God. The hanifiyyah of Ibrahim ﷺ was gained through the most profound, determined enquiry, through reasoning and understanding, realisation and acceptance. When hanifiyyah is attained, true islam (submission) is attained. Without that effort, our islam cannot rise much above the level of a belonging and an identity. The islam of Ibrahim was not an islam of identity. God did not promise salvation to His creatures on the basis of a belonging or identity. We learn this through the accounts of those who reject the guidance or who accept it half-heartedly: the unbelievers, the hypocrites, and some of the People of the Book. This surah enables us to aspire to salvation whole-heartedly, and it teaches us how to connect iman and deen—conviction and the religious life—so that we are worthy of its guidance and fully responsive to it.

For more information about the course, please visit: http://www.cambridgeislamiccollege.org/course/diploma-in-advanced-quranic-and-tafsir-studies-surah-baqarah/

Mohammad Akram Nadwi

Cambridge Islamic College

By Izza Atiqa

When I first graduated from university and moved back home to begin my new job, I did not know how to start a new life after having lived in another city for four years. I had been Muslim all my life, but it was during my university days that I first rediscovered Islam and re-entered this beautiful faith. I had become part of a loving and nurturing community, who formed a small minority in a largely Western and non-Muslim society; and yet they were united and driven in ways beyond what I could describe. It was also then that I first fell in love with the Qur’an. I remember it clearly: it was the Ramadan of my final year at university. The winter nights had made it possible for long prayers and many hours of worship, but I found the opportunity to attend the taraweeh prayers every night, and thereby listen to the recitation of the Qur’an from cover to cover. During that time, I found some of my favorite surahs (chapters of the Qur’an) and began memorizing them even after Ramadan.

I decided to formally memorize the Qur’an when I moved back home as a personal endeavor to continue the journey that I had started at a time and place much beloved to me. Initially, I had many fears and apprehension, as with any other decision that I make: “How am I going to have the time to memorize the Qur’an while working full-time?” “But I do not even know Arabic!” “Would the school accept me even if my tajweed ((recitation of the Qur’an according to prescribed rules of pronunciation and intonation)) is not up to standard?” “If I tried to learn Allah’s subhanahu wa ta`ala (exalted is He) words and did not do it well, surely I would be in sin!”. AlhamdulilLah (praise be to God), I managed to overcome all my self-doubts and the ”what if’s”, and got accepted into a part-time school for hifdh (memorizing the Qur’an), and since then, my life has never been the same.

The start of my relationship with the Qur’an was the start of a relationship with a special friend that protected me throughout what I thought would be a difficult transition in life. True, it was hard to find time to memorize the Qur’an while working 8-5 every day during the week and juggling other commitments. Yet, I always did. During the morning rush hour on my way to work, I would always have my 30 minutes of undisturbed, quiet time where I would do the bulk of my Qur’an memorization for the day. Throughout the day, I would find opportunity in any space of time where I could review what I have memorized – in between seeing patients, during lunch breaks, before salah (prayer), on the way home, and so on. I looked forward to my hifdh class during the weekends, where I would recite the portion that I memorized to my teacher. It was the highlight of my week – sitting among different people, young and old, all on their individual journeys of learning the book of Allah (swt) and listening to the chorus and rhythm of the Qur’an resonate in the room.

Suddenly, my life was filled with the magic of the Qur’an in ways I had never imagined. I began to find the Qur’an in everything I see and hear and in every corner I turned. In the seemingly mundane routine of my day-to-day work, I saw the Qur’an in the diversity of cultures, languages and backgrounds of people that I meet, and that despite the stark differences, we were still able to help one another under the common bond of humanity. I heard the Qur’an at the bedsides of the ill, echoing sweetly in the cold hospital room. I found the Qur’an in the loving words of my elderly patients to me, relating their sadness over the loss of their loved ones and reminding me of our eventual return to God. I was constantly reminded of the cycle of life and death, attainment and loss, sickness and health, and ups and downs, as told in the Qur’an – only as a means to test our faith and to purify our hearts. On the toughest days, I found peace and comfort in the Qur’an, and reveled in the quiet moments where I could read a verse amidst the chaos of work. The world around me never looked the same again. I opened my eyes to the flowers on the sidewalk and the pairs of birds sitting on trees. I noticed the pattern of the clouds in the sky as I walked into work every morning. I found infinite beauty in the signs of Allah (swt), for “Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding.” (Qur’an, 3:190)

It was at the difficult juncture of change, and the uncertainty of what lay ahead of me, that I found a special friend like no other. My teacher once said, “Memorize the Qur’an, and it will protect you in your old age.” For me, the protection came instantaneously and continuously. It was in the Qur’an that I found protection from what had always burdened me, like anxiety, worry, and fear. It was my daily relationship with the Qur’an that gave me the strength to wake up each day and strive to be the best person in all that I do. It was the Qur’an that gave me a larger perspective of life and a deeper understanding of the things and people around me. It was the Qur’an that helped me see the light behind every failure and downfall. It was the Qur’an that made me appreciate every little blessing that Allah (swt) has given me, even the smallest things that I usually take for granted.

In a famous Hadith Qudsi, Allah (swt) says, “When My servant draws close to Me by the span of a palm, I draw close to him by the cubit and when he draws close to Me by the cubit, I draw close to him by the space (covered) by two armspans, and when he comes to me walking, I go in a hurry towards him.” (Al-Bukhari and Muslim) Today, I am still on my journey of memorizing the Noble Qur’an, and am still memorizing from the copy of Qur’an that my parents gave me when I first left for my studies abroad. Indeed, Allah (swt) had answered my du`a’ (supplication) with the gift of Qur’an – making it infinitely easy for me, and opening the doors to all the treasure that it contains, all because I had one small intention of learning His Book. May Allah (swt) answer all our du`a’s with the gift of Qur’an, and make the Qur’an easy for us to learn and live upon. May He comfort us with the Qur’an like He comforted His Messenger ﷺ during the hardest days of his life, answering the du`a’ of the Prophet ﷺ who asked Allah (swt) to “make the Qur’an the spring of my heart, and the light of my chest, the banisher of my sadness and the reliever of my distress.” (Ahmad) May He grant us that very same honor, and let the Qur’an be our lifelong friend in this world, and an intercessor in the next. Ameen.

Any time the creation deviates from the natural state God designed for it, it is bound for corruption. Any time we take on qualities reserved for other creations, we degenerate and descend in spiritual status. Like cattle, or iron even.

Even though they glorify God, the cattle’s aims in life are to eat, drink, sleep and procreate. They do nothing more, and nothing more is expected of them. As Dr. Mokhtar Maghraoui explains, “Any human whose average life is centered around those things—to eat, drink, sleep, copulate—and works to make more money to eat, drink, sleep, copulate, and to have vacation to get more special types of eating, drinking, sleeping, and copulating, lives the life of cattle.”

That is why God says, “Have you seen the one who takes his own whim as a god: are you to be his guardian? Do you think that most of them hear or reason? They are just like cattle—no, they are even farther astray from the Path,” (Qur’an 25:43-44). The Arabic word for whims or personal drives in this ayah (verse) is “hawa,” which literally means to fall freely. So, the one who follows her desires is in a free-fall that leads ultimately to spiritual death and repercussions in the Hereafter.

Why are these people even more astray than cattle? Because humans have way more potential in this life than cattle do. Humans were created for a loftier purpose of knowing God, filling their hearts with Divine Light, and elevating His word in every sphere of life. They were created to establish, for themselves and for humanity, a God-centered life that promotes spiritual devotion in worship and uprightness and morality in dealings. It is a trust from God that even the heavens, the earth, and the mountains turned down because of its gravity and weighty responsibility (Qur’an 33:72). Yet, if our hearts do not feel and embrace this duty, how will they guide our minds and limbs to fulfilling God’s trust? If our hearts are too busy entertaining our desires and indulging our physical pleasures, how can they beat with passion for this greater mission? They can’t of course, if they’ve become too tough and harsh—like iron.

God says, “[…] We also sent down iron, with its mighty strength and many uses for mankind, so that God could mark out those who would support Him and His messengers, (though) unseen. Truly, God is Powerful, Almighty,” (Qur’an 57:25). Iron’s utilization in making tools, machines, or weaponry is made possible because of its inherent strength and solidity. God designed it this way, and that’s how it provides benefit. At the heart of the same chapter (The Iron), though, God shows us that if the human heart possesses similar qualities to iron, it degenerates into malfunction. He says, “Isn’t it time for the believers to humble their hearts to the remembrance of God and the Truth that has been revealed? And let them not be like those who received the Scripture before them, whose time was extended but whose hearts hardened and many of them were defiantly disobedient,”(Qur’an 57:16).

This is a gentle reproach and warning from our Most-Loving Rabb (Lord). He wants us to regain sensitivity in our hearts so we can feel and live again. He shows us what would happen to our hearts if they continue to be heedless of Him. And right after, He gives us hope: “Know that God revives the earth after it dies; We have made Our revelation clear to you so that you may use your reason (i.e. restrain yourselves),” (Qur’an 57:17). If He can bring life back to the earth, He can certainly infuse our hearts with life again.  What was lost can be regained, and the feelings toward God that withered in the heart can be revived. But it doesn’t come easy; it takes incredible struggle and very patient perseverance!

From one of the Prophet’s ﷺ descriptions of the believer’s heart, we can understand where we want our hearts to be. He said that a believer’s heart is “ajrad,” and it contains a glowing source of light.  This heart is completely free and liberated. It is absolutely empty of anything of the created world in it. It is free of arrogance, envy, delusion, hate, doubt, restlessness, agitation, and attachments to all that is low and base. This heart is filled with love, awe and reverence for the Divine. It sees Divine Beauty and Majesty, and thus it radiates with Divine Light. It is illuminated by the light of knowledge and imaan (faith) that pierces through perceptions and falsehoods. This is a heart that sees things as they truly are!

God says, “Is a dead person brought back to life by Us, and given light with which to walk among people, comparable to someone trapped in deep darkness who cannot escape? In this way, the evil deeds are made to seem alluring to them,” (Qur’an 6:122). For the believer, when Satan adorns a sin, he sees through the deception and illusions. He knows that the act is inherently ugly because the imaan in the heart allows him to feel it. When the dunya (worldly life) tempts a believer with wealth, possessions, and fame, her heart sees that all of it is fleeting, and she longs instead for eternal bliss near the Divine.

The more imaan and knowledge of God there is in the heart, the more illuminated the heart is; and with more light comes deeper vision and more certitude in the realities it sees.  Can you imagine how a person’s actions, manners, and speech would look like if his heart radiated with such light? So angelic, subhanAllah (Glorified is God)! Toward the end of Surat al-Hadeed (Chapter of the Iron), God says, “Believers, be mindful of God and have faith in His messenger: He will give you a double share of His mercy; He will provide a light for you to walk with; and He will forgive you—God is Most-Forgiving, Most Merciful,” (Qur’an 57:28). The Prophet ﷺ would ask for this radiant light as he walked to the masjid: “O Allah, place within my heart light, and upon my tongue light, and within my ears light, and within my eyes light, and place behind me light and in front of me light and above me light and beneath me light. O Allah, bestow upon me light.”

Interestingly, the spiritual reality in the heart also becomes a physical reality in the Hereafter; the light that glows in your heart will be manifested on your face, limbs, surroundings and the path you walk to Paradise! God says, “On the Day when you see the believers, both men and women, with their light streaming out ahead of them and to their right, [they will be told], ‘The good news for you today is that there are Gardens graced with flowing streams where you will stay: that is truly the supreme triumph!’” (Qur’an 57:12). Can you see the glowing beauty emanating from these believers?! O God, please make us one of them!

And it’s not over yet. Incredible events follow! The hypocrites see all the light the believers have, and they want to take some! “On the same Day, the hypocrites, both men and women, will say to the believers, ‘Wait for us! Let us have some of your light!’ They will be told, ‘Go back and look for a light.’ A wall with a door will be erected between them: inside it lies mercy, outside lies torment,” (Qur’an 57:13). The hypocrites can still talk to the believers, so they call out and ask, “‘Were we not with you?’ They will reply, ‘Yes. But you allowed yourselves to be tempted, you were hesitant, doubtful, deceived by false hopes until God’s command came—the deluded one (Satan) deluded you about God,’” (Qur’an 57:14).

It is so scary because these are some of the traits that can taint our own faith and make it incomplete. These are characteristics that can strip our hearts of its Divine Light. We are not immune to having hypocritical traits, and any time the Qur’an or the Sunnah (narrations of the Prophet ﷺ) describe them, we have to assess if our hearts contain similar elements. The same goes for descriptions of disbelief. In this state, for example, the heart is so enveloped with sin that Divine Light cannot even penetrate. The sins suffocate the heart so much that they extinguish that inner light. These are not just sins of the senses, but also of the heart, like arrogance, pride, envy, greed, stinginess, and selfishness. Our hearts as believers may not be completely encrusted, praise be to God, but there might be a layer forming around our hearts that prevents all the rays from entering. We want a clear and uninterrupted flow of light from the Divine sources—and that takes constant polishing and cleansing of our hearts.

That is why frequent istighfar (seeking God’s forgiveness) is so crucial to the spiritual health of our hearts. While sins coat our hearts in darkness, asking God for forgiveness masks the negative effect of our sins on our relationship with God, and on our mental and psychological state. Sins cause pain, suffering, restlessness and agitation—even though we might be so intoxicated with sin that we can’t feel it. Seeking forgiveness quells these feelings; it lifts the weight of the sins off the heart, and uplifts your mind, mood and spirit. Remember that when we sin, we are turning our backs on God and running farther away from Him. Making tawba (repentance) reorients our hearts back to God so that we draw nearer to Him. Both istighfar and tawba purify the heart to make it worthy of an intimate relationship with the Most-Majestic One.

Du`a’ (supplicating) to God is also necessary in healing and cleansing the heart. Not making du`a’ is a sign of arrogance, and the more we do not ask of our Lord, the more arrogant we become. We ask God to protect our hearts from such a state! The Qur’an says, “And Your Lord says, ‘Call on Me and I will answer you:’ those who are too proud to serve Me will enter Hell humiliated.” (Qur’an 40:60). So, let us ask of God in times of hardship and stress, and in ease. Ask Him, the Most-Generous and Most-Merciful, even when you think you got it covered. If you humble yourself in prayer, He will increase you, and bless you and shower you with unexpected gifts.

May God help us taste the sweetness of imaan, and illuminate our hearts and entire being with His Light!

Note: Some points in this article were adopted from Tazkiyah Sessions with Dr. Mokhtar Maghraoui in June 2012.

Part I addresses God’s promise to preserve the Qur’an, and Part II deals with how the Qur’anic manuscript reached University of Birmingham by way of Alphonse Mingana.

Part I- God’s Promise to Preserve the Qur’an:

Part II- How did Qur’anic Manuscript M1572 Get to Birmingham, UK?

“O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous,” (Qur’an, 2:183).

Allah (swt) tells us about fasting and who is exempt, and right in the middle of these verses, He reminds us that He is near:

“And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me,” (Qur’an, 2:186).

When we are fasting from food and drink, we are made to realize how in need we are of Him. We are distracted the entire year but Ramadan reminds us: Allah (swt) is near to us! Allah (swt) is near to YOU.

So ask Him.

In every sajda (prostration), just before you break your fast, and in the early hours. Ask Him in those moments when you feel your heart is broken, or when you have been let down or simply when you want someone to listen.

Be right there at Allah’s doors knocking every single day and night. If you were to stand at the door of a human being and knock multiple times a day every single day, they will open that door even if they do not like you.

Now imagine that you are at the door of al-Fattah (THE One who opens doors), al-Wadud (the Affectionate), ar-Rahman (the Most Merciful) and al-Mujeeb (the One who answers). You are at the door of the One who LOVES when you ask Him. You are at the door of the One who does not lose anything by giving to you. And you are at the door of the One who said, “Call upon Me; I will respond to you,” (Qur’an, 40:60).

We create mental blocks in our mind to prevent ourselves from asking because we are afraid of being rejected. We are afraid to lay bare our needs to our Creator because: what if He rejects us? Who else do we have?

But with Allah (swt), you can be vulnerable. Allah (swt) never, ever turns away those who seek Him. He knows everything you are going through without you saying a word.

In His wisdom, He teaches through the process of giving. Some things will come easy. Other things will take time. But remember that al-Mujeeb will respond with His mercy and wisdom. When you ask Allah (swt) knowing just these two attributes, your eyes and heart will always be open to the good, because you know what kind of Lord you have. You have everything to gain and absolutely nothing to lose, so pray with all your heart.

Make this a Ramadan of du`a’ (supplications). Think of the things that you truly want for both dunya (this world) and akhira (the Hereafter), or try to visualize where you want to be this time next year. And focus on those things, knowing that He is there and that He heard everything—that even when your tongue was tied but your eyes brimmed with tears, and you could not find the words: He heard your heart.

Ramadan task: One way to keep hope alive is by keeping a journal of “answered du`a’“. Write down the du`a’ that Allah (swt) has answered, both the big things and the small, and you will see all the times Allah has been there for you.