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

We have probably all been there at some point: a big celebration where everyone is hugging, and you feel slightly left out because you cannot hug the opposite gender. Or maybe you are awkwardly praying in a corner, and someone walks in on you, asks you what you are doing, and you cannot even answer because you are praying!

Why does it have to be so complicated?

For some of us, the feelings described above may be fleeting because we understand the bigger picture and the meaning behind our actions. But for others, these feelings grow into resentment. Why all these rules?

One of Allah’s beautiful Names is al-Khabīr. The root of this word is kh-b-r (خ-ب-ر), which means ‘to know’, or ‘to be aware of the real inner nature of something’, or ‘to be an expert in something because you know both the inner and the outer’. In Arabic if I say someone is khabīr, I mean that he is an expert; he knows all there is to know about his field.

Al-Ghazali states that when knowledge (`ilm) is related to hidden secrets, it is called awareness (khibra). Thus Allah subhanahu wa ta`ala (exalted it He) is al-Khabīr, whose knowledge encompasses both the inner and outer nature of things. He not only knows our actions, but He knows the state of our heart. He knows the outward actions that He has ordained and their hidden benefits, which only those who are aware will truly appreciate.

This Name has been mentioned 45 times in the Qur’an, sometimes alone and sometimes with another Name:

“Vision perceives Him not, but He perceives [all] vision; and He is the Subtle (Al-Latīf), the Acquainted (al-Khabīr).” (6:103)

Allah (swt) also says:

“But does he not know that when the contents of the graves are scattered, And that within the breasts is obtained, Indeed, their Lord with them, that Day, is [fully] Acquainted (khabīr).” (100:9-11)

So what does this mean for us?

When it comes to Allah’s (swt) rules, He is the expert because He knows us and the nature of this world.

Allah (swt) created us. We mentioned elsewhere in this series that He is close to us, and He hears us whether we speak or not. And Allah’s Name al-Khabīr lets us know something else: what Allah (swt) has ordained for us benefits us, and what He has prohibited is harmful.

When we use terms like ‘ḥarām’ (forbidden) and ‘farḍ’ (obligatory), divorced from any context and, more importantly, divorced from the One who has decreed, we only see the actions in a superficial way: ‘This is prohibited; this is forced upon me.’ When something happens that we cannot understand – ‘Why did Allah (swt) not respond to my du`ā’ (supplication)?’ – we cannot see from where we are standing that while something may have looked good to us, He knew its internal reality, which would not have been good for us. Allah is al-Khabīr.

Moreover, what we fail to see is that what is prohibited is necessarily bad, and what has been made obligatory is necessarily good – even if we do not understand the reasoning at that particular point in time. We treat Allah (swt) like He is an old-fashioned parent who needs to ‘get with the times’, but in truth, we do not realize that when we took the time out of a hectic schedule to pray, we were enveloped by the angels. We do not comprehend that those supplications and tears in the night averted harm from befalling us, and opened a door to a greater good. We are oblivious to the fact that those restrictions we complain about, which mean we cannot go to certain places or do certain things, have actually protected us. Allah tells us that “…man supplicates for evil as he supplicates for good, and man is ever hasty,” (Qur’an, 17:11). And it is our haste that sometimes prevents us from seeing the realities.

Allah (swt) is aware and is the expert of the hidden things.

We can put up a front to people. Even your best friend may not know your intention behind an action, whether good or bad. She may assume you hurt her because of some malicious intent, or she may assume a gift was out of kindness – but only Allah (swt) truly knows. People may see that our prayer is perfect in its form, but the reality could be that our mind was elsewhere.

When the Prophet ﷺ (peace be upon him) informed the Companions radi Allahu `anhum (may God be pleased with them) that they were going to see a man from the people of Paradise, they all wanted to know what he did to earn him such a station. One companion even slept over in his house to find out, but he did not see anything that was out of the ordinary. He later found out that it was because that man did not sleep at night except that he let go of any grudge he held against people and forgave them for any wrongs. Similarly, we are told that Abu Bakr (ra) was elevated not due to a formidable number of extra prayers and fasts, but because of something that settled in his heart. Allah (swt) sees your heart and He wants to see it beautiful. Whether you beautify it is your choice.

A note here is that those Companions did not ignore what was obligatory upon them with the excuse that their heart was sound; that statement is actually a sign of an ill heart. Those Companions prayed, sacrificed their worldly possessions and always strived to be better, but the state of their heart gave life and true meaning to their external actions.

Connecting to al-Khabīr

1- Know yourself and work on your heart

Al-Ghazali says: “Man’s share in this name lies in his being aware of what goes on in his world. His world is his heart, his body, and the hidden things by which his heart is characterized: deception and treachery, preoccupation with earthly things, harboring evil intent while putting on a good front, or adopting a decorous show of sincerity while being devoid of it. Only one who is extremely experienced knows these characteristics.”

2- Trust in His Knowledge of the hidden things

One of the authors on self-development whose work I love reading is Shawn Achor. He has spent years researching happiness, and focuses on small, actionable things we can do that will improve our overall happiness, which in turn has a positive effect on the other aspects of our lives. He backs up his assertions with many studies. I have read enough of his work that, if I were to hear a two-minute podcast in which he gives five tips for increasing productivity without citing studies, I would take what he says at face value and assume that his suggestions are beneficial. We may all have people like that, in whose expertise we trust.

Allah (swt) is far above any analogy, but He is the expert and the only One who has knowledge of the things that are not apparent to us. Hajar, the wife of the Prophet Ibrahim `alayhi as-salaam (peace be upon him), knew she could trust in Allah (swt) because He knows the hidden realities. When Ibrahim left her, she asked him whether this was from Allah. When he responded in the affirmative, she knew that Allah would only decree something for a benefit. Although being left in a desert with your infant child is possibly one of the worst things a person can be faced with, she did not despair – and Allah (swt) showed her how trusting in His knowledge benefited her in the long run.

3- Understand the inner meanings of outer actions

One of the reasons why we do not comprehend the inner realities is that we focus on the form to the exclusion of the spirit. Prayer is tiring to us because we do not turn fully nor do we connect to Allah (swt). Fasting is burdensome because it becomes restricted to fasting from food and drink. Zakat is annoying because we are losing materially. But what happens when we emphasize both equally? Let us use the prayer as an example: When we say, “Allahu akbar” (God is greater) in prayer, our heart is at rest because we remember that He is greater than all our worries and other priorities; when we are in prostration and we remember that we are at the closest we can be to Him; and when we realize that we have been given a living link to the Prophet ﷺ in the salaam (greeting of peace). So make it your aim to understand the internal dimensions of the actions of worship. Imam al-Ghazali has a very beneficial book that explains these internal dimensions.

By Ramadan Legacy

With Ramadan estimated to commence on the 18^th June, 2015, millions of Muslims around the world are preparing for their annual ritual of devoting a month to worship Allah and fast from dawn to sunset. Ramadan is a time for Muslims to take stock of how they are living and aim to increase their spirituality. However with fasts now lasting up to 18 hours long, Ramadan can be an enduring challenge for the mind and body.

A team of talented friends formed a UK tech start-up, Ramadan Legacy, to help Muslims around the world with their fasting experience. The Ramadan Legacy team have built one of the most interactive and informative mobile applications for the holy month. The Ramadan Legacy App provides a daily step-by-step guide for Muslims, a live stream of Ramadan experiences around the world, the ability to journal your daily experience and motivate your friends through sending positive notifications. The app aims to enhance your experience of Ramadan through combining smart technology and beautiful design with spirituality and learning, all to help you organise your worship to make Ramadan easy and enjoyable.

The idea for Ramadan Legacy came in 2014 when the founder, Shahbaz Mirza, launched an online book called the Ramadan Action Plan that received tens of thousands of downloads. Shahbaz commented that, “In 2015, our challenge was to digitise a month that is over 1,400 years old and simplify Ramadan for Muslims across the world. Muslims are turning to their smartphones for guidance and connectivity. Ramadan Legacy provides an authentic and seamless way to enhance and capture your annual Ramadan experience”.

Mobile App Features: The Ramadan app is centred on a Muslim’s experience of fasting in the holy month. The app begins by asking you what your personal aspirations are for Ramadan and in turn the app will encourage you to achieve them through inspirational reminders. It provides a daily step-by-step action plan, which allows the user to record daily worshipping activities such as reading the Qur’an, daily prayers and learning short authentic verses of Islamic knowledge to encourage learning on the go. The app also features a knowledge library packed full of valuable guides allowing users to go through a learning experience if this is their first Ramadan.

The team has taken the user experience a step further through developing a feature that captures all of your activity and creates your own personal Ramadan Legacy Timeline; this is a visual representation of your Ramadan achievements over time allowing you to look back to see how your spirituality has flourished from the journey of one Ramadan to the next. The Ramadan Legacy team commented that, “We wanted to build a way in which Muslims could remember the best part of themselves and remain positive about their faith, allowing them to continue the blessings of Ramadan throughout time”.

The app is in full English and has been designed for teenagers, young adults and families. It is available for free on the Apple and Android Store. The app is also available as a free printable book version from the website www.ramadanlegacy.com for those who love pen and paper.

The team are also working hard on future app and tech ideas built around the Muslim lifestyle with a desire to create beautiful and unique interactive learning experiences for Muslims around the world.

Please visit www.ramadanlegacy.com for more on the Ramadan Legacy App including videos, screenshots and the story behind this new interactive tool.

iOS:

https://itunes.apple.com/Uk/app/id991358750?mt=8

Android:

https://play.google.com/store/apps/details?id=com.ramadan.legacy

Websites:

http://ramadanlegacy.com

http://ramadanlegacy.com/actionplanner2015/

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.

Originally published in January 2013.

Those familiar with the biography of the Prophet Muhammad ﷺ (peace be upon him)  are versant with the story of a young man named Arqam. Arqam played an instrumental role in the unfolding of the history of the Arabian Peninsula. Despite his key role in history, he is noted in the books of Prophetic biography to be a discreet person in Meccan society. In contemporary Western terms Arqam functioned as a:

1. self-less philanthropist furthering the cause of a brotherly society
2. non-profit organization working for the betterment of society

Upon a close read of the biography of the Prophet ﷺ  we learn that Arqam’s role in history was more than non-profits and philanthropists. Arqam’s decision functioned as an institution devoid of bureaucracy in impact and its effect was so profound that it moved the direction of history. The educational space in Arqam’s home communicated a qualitative education so profound and thorough that it affected personal, intellectual and historical change. It was so transformative an experience that the whole of the Arabian Peninsula was reshaped. A disruption of the old psychological order was brought about by transforming the attitude, thinking, and practices of the students of the Qur’an.

One of the fundamental verses that promoted such a transformation based on a wholesome understanding of community life was revealed in Madina and is found in the Chapter of the Qur’an entitled Ma’ida. It reads as follows:

“And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah ; indeed, Allah is severe in penalty.” (5:2)

Imam al-Qurtubi al-Maliki, commenting on this verse, said: “It is a command for all the creation to assist one another in (taqwa) righteousness and (birr) piety, which means they must help one another.” 

Imam al-Mawardi ash-Shafi said: “Allah (exalted is He) has called on people to help one another and married cooperation to righteousness and piety.” He further stated that“in righteousness there is Allah’s pleasure and in piety is the pleasure of the people and he who has gained Allah’s pleasure and that of people is happy and fully blessed.”

Imam Ibn Atiya al-Maliki said: “Piety is engaging that which is obligated and recommended of action whereas righteousness is restricted to performing obligations.”

The term piety in the sense found in the Qur’an, in this verse, transcends the basic command to righteousness or God-consciousness. This is so because piety enjoins doing more than what is commanded of goodness and staying away from what is ugly and prohibited (haram) – this is God-consciousness (taqwa). Rather, the commitment to piety is more than just personal spiritual development as it unfolds in doing what is obligated and staying away from the prohibited; it demands doing acts of goodness which are not obligated. Piety (birr) adds great value to society because it carries the human being to a standard of excellence that is not a matter of keeping to the do’s and don’ts of Islam. God-consciousness is a fundamental level of spiritual maturity, but piety is a call to grow beyond the basics of fearing for one’s well being and desiring what is best. For this reason the commitment to piety has a social component

The group studying at the home of Arqam did not secretly meet to plan a violent overthrow of the system, nor did they study a manifesto that would teach them a program to enshrine their newly founded party. The environment in this period of Islamic history was very hostile to women, the weak, the stranger, and the poor. The strong man governed and the sword was always near. It was far from the state of nature that honored the human being and far from the rule of law—rather, it was the law of barbarism and ignorance celebrated through poetry and occasional hospitality. Despite this social fact and environmental challenge the Prophet Muhammad ﷺ  did not falter. It was in the abode of Arqam that the early Muslims found a safe house to imbibe the teachings of the Qur’an and the character necessary to transform society from the core. If it was power they were after, they had a chance to march into Mecca and conquer it after they achieved independence in Madina. If it was wealth they aimed at, they had the ability to plunder to their delight. What they were after was a life worth living.

Rather what they learned at Arqam’s home was an institution of education that taught that the poor, the rich, the stranger, the woman and the non-Muslim all had inherent rights that are God-given and that faith and reason are not to fall prey to superstition. The Arqam effect was so profound in impact that individuals who graduated from the institution were later key individuals who served to construct the society of Madina. Madina, as many of us know, was the first State in the world to be founded on a constitution. They became corner stones to society and its major benefactors. The lesson of the Qur’an they imbibed was that to build society is an obligation and to uphold justice and law is crucial to society’s survival. The education they received was a Qur’anic education and, further, a human education.

Fetullah Gulen states: “A system of education without a clearly defined target and purpose will only serve to confuse future generations. We have to be careful that our youth is taught the proper material in an effective manner to ensure that they are actually learning rather than simply becoming conduits of data.” ((http://en.fgulen.com/recent-articles/4296-what-generations-expect-from-education))  Arqam, as a youth, learned more than just the fundamentals for a successful career. He learned how to be a functional part of society, how to care for society, and how to build society.

Lessons on citizenship are not enough to bring about a just social life. An understanding of Islam bent on attaining power to wield it like a sword will not bring about a just social order. A life devoted to spiritual practices and neglect of the material world is not enough to bring about a change in the madness of the world. A booming economic upturn is also not enough.

What is needed is a transformation of perspective, a cultivation of will, a suppression of ego, and a deep commitment to the teachings of the Qur’an. The students of the school of Arqam eventually moved on to graduate. When they graduated, they renewed society, for it was through the patient suffering in Mecca and the studious effort to understand the Qur’an. While the world was in chaos, they eventually developed the qualities necessary to build Madinan society and then return to build Mecca. Study of the Qur’an must be accompanied by a spirit searching for solutions for humanity’s spiritual and intellectual ailments as well as its social ills. Change is not only personal, but it is in light of social transformation. What do we need to change in ourselves to make society better? That question is the question we must ask when we read the Qur’an.

By Taymullah Abdur-Rahman

`Ilm al-sulûk is the method of putting knowledge into action so that theory comes to life. It is the lifeblood of sincerity. The word salaka means “to walk or go,” as Allah, subhanahu wa ta’ala (exalted is He), mentions in Surah Taha:

“And He has made earth spread out for you and salaka lakum fihaa (has enabled you to go out in it)” (Qu’ran, 20:53).

`Ilm al-sulûk is to tread the path of reliance, reflection and application, and it is the first and last science of Islam. Revelation began and ended with it.

Before his prophethood, Allah inspired Prophet Muhammad ﷺ  to spend time in solitude to prepare his heart and purify it for the weighty Word of Qu’ran. Towards the end of his life, he not only reviewed Qu’ran with Jibrail (the angel Gabriel) more than ever before, he also doubled his ‘itikaf (solitary worship) from ten to twenty days. Is this not the kind of application of spiritual `ibadah (worship) that is sometimes misunderstood and ridiculed?

For this reason, it is the first science of Islam because without it the Messenger of Allah’s ﷺ  heart would have never been ready to receive Revelation. So why is it the last science? Because every Muslim until today who seeks to understand Islam and know his Lord must first prepare his heart to receive the true meanings of Qu’ran by spending some time alone and purifying it, and this is what we hope to take from the spiritual retreat of ‘itikaf in or outside of Ramadan.

Allah (swt) says: “And those who strive for Us – We will surely guide them to Our ways. And indeed, Allah is with the doers of good” (Qu’ran, 29:69).

Many people are religious but few are truly spiritual because spirituality is a gift from Allah (swt). Fiqh (jurisprudence) will make you religious but `Ilm al-sulûk will give you spirituality.  The difference being that you cannot teach `Ilm al-sulûk. That is why Imam Ghazali’s books are so complex. Due to his yearning for the rest of us to experience what he had, he was trying to explain what cannot be put into words.

However in 1934, a psychologist named Kurt Goldstein, in his breakthrough work, The Organism,  discovered a human condition that he called “self-actualization.” Mr. Goldstein’s discovery was later expounded on by Abraham Maslow. Maslow explained that these unique people (1% of the world’s population according to him) who were able to self-actualize held certain traits. From these traits were the following: seeing reality as it is, having an inclination towards solitude, experiencing peak spiritual moments of ecstasy, possessing a renewed appreciation and awe for nature, feeling a deep connection and genuine concern for all humans despite labels and affiliations, being mission-driven in life in order to solve problems greater and beyond themselves, and having acceptance of the flaws and contradictions of others.

Are these not the characteristics of the prophets and righteous men? Compare those qualities with the traits of the Messenger of Allah ﷺ, with Abu Bakr, with Umar, with Hasan al Basri, with Salahadin, radi Allahu `anhum (may God be pleased with them), with those hidden pious shuyookh (spiritual leaders) who still exist today far away from the spotlight. They are all one and the same.

Sometimes science comes along and confirms for us what we should have already been sure of. However, due to a lack of complete iman (faith) we may need additional confirmation. Some scholars assert that Allah (swt) waited to reveal the level of science we possess today for that simple reason; as a supplement to our iman.

As Muslims we cannot get caught in the technicalities of jurisprudence only. Because the peak of humanity is to actualize monotheism by reflecting God’s Mercy (swt) through demonstrating generosity and tolerance towards other created things, whether those things are human, botanical, animal or inanimate. Call it self-actualization, call it tazkiyah (purification of the soul) or call it `Ilm al-sulûk. Regardless of its name, when we realize its great impact, the world will be better off.

By Matthew Longacre

Whether it is in the masjid, on the street, or online, these incidents are too numerous to count. If you haven’t heard these stories, then you haven’t been listening. Every day, time and time again, a troubled Muslim reaches out and communicates to someone, in one way or another, that they are thinking about leaving Islam. They explain that they have been in a troubled state for a while. They say that they pray and they feel nothing; that when they sin, they no longer feel guilty. They talk about how tired they are of the rules and the restrictions and being boxed in.

Every time I hear this story, I feel a deep aching in my heart. I ache because I realize that, by this time in the conversation, it is often too late. I ache because, while this person is so far removed from their Lord that they feel Islam is the root of their problems, the real problem is that they have never truly been exposed to the beauty of their deen (religion) at all. I ache most of all, though, because this is our (the community’s) fault. By failing to properly teach and explain our deen to our youth, we have failed them and set them up for disappointment and failure.

Teaching Our Ummah—Where We Have Failed

This failure begins at the very core of what we teach young and new Muslims alike. When we begin to teach our children about our deen, we focus almost exclusively on the outward actions. We teach them that they must pray, that they must make wudu (ablution), that they must grow out their beard, that they must not eat pork or drink alcohol, that they must never date, and much more. When a new Muslim makes shahadah (the testimony of faith), the mission of the community seems to inundate the new brother or sister with a torrent of rules. I have even been present for a number of shahadat that are immediately followed with people either criticizing the new Muslim’s dress or trying to teach the person how to read and write in Arabic!

Eventually, if our new Muslim brother or sister hasn’t already been driven away from the masjid (mosque) by our torrents of dos and don’ts, they eventually ask about Iman (faith) and how it differs from Islam. This discussion is possibly the most critical point in the development of a Muslim’s deen, yet the same people who had so much to say about rules before have very little to say here. The majority of the time, we refer them to Hadith Jibril. While Hadith Jibril is certainly an excellent starting place and a primer for beginning to understand this distinction, it is a Hadith that requires a greater depth of understanding to truly appreciate. If Hadith Jibril were the end-all be-all, then Allah subhanahu wa ta’ala (Glorified is He) would not have bothered with the grand elaboration on this conversation that occurs all throughout the Qur’an and Sunnah (teachings of the Prophet ﷺ, peace be upon him).

Beyond this, most Muslims can only readily cite one other passage concerning the relationship of Iman and Islam:

The bedouins say, “We have believed.” Say, “You have not [yet] believed; but say [instead], ‘We have submitted,’ for faith has not yet entered your hearts.” [Qur’an 49:14]

Thus, our ad-hoc shaykh reasons, Iman means “faith,” and faith will only come after you have Islam or “submit.” ((This is, in fact, a dangerously incorrect interpretation of this verse. Not only is the meaning of Iman far deeper than the English term “faith,” but this particular verse was revealed in response to a group of bedouins who declared shahadah once they saw the Prophet Muhammad ﷺ was about to be victorious and saw gain in becoming Muslim. As such, this verse does not dismiss the likelihood of a person having Iman before Islam or having both simultaneously. This is a critical illustration of how interpreting verses without referring to scholars can lead to perilous consequences. [Ma’arif Ul-Qur’an, Maulana Mufti Mohammad Shafi] ))

Then the conversation is turned back to dos and don’ts, and an invaluable opportunity is lost.

Islam, Iman and What We Ought to be Saying

When we have the chance to sit down with our children or a new Muslim and teach them these critical concepts, we need to be comprehensive, we need to use analogies and examples, and we cannot underestimate the value of reasoning and reflection. A conversation could go something like this:

In the Hadith Jibril, we see that Islam is described through a set of actions and Iman is described through a set of beliefs. This is why you will oftentimes see Islam translated as “submission” and Iman translated as “belief.” But these translations don’t do the terms justice.

For example, Anas bin Malik radi allahu `anhu (may God be pleases with him) relates that Prophet Muhammad ﷺ said: “None of you truly believes until he loves for his brother what he loves for himself,” [Sahîh al-Bukhârî and Sahîh Muslim]. The love described in this hadith is not a passive thing; it is in fact very active! In the Qur’an, Allah (swt) also almost always pairs a description of a believer or mu’min with an action. For example:

“But they who believe and do righteous deeds – those are the companions of Paradise; they will abide therein eternally.” [Qur’an 2:82]

“This is the Book about which there is no doubt, a guidance for those conscious of Allah – Who believe in the unseen, establish prayer, and spend out of what We have provided for them […]” [Qur’an 2:2-3]

Additionally, when you look at the description of Islam in Hadith Jibril, you see that the very first act is to “witness that there is no god but Allah and that Muhammad is the Messenger of Allah,” the witnessing of which requires not just belief, but an unwavering conviction in two of the principles of Iman (Allah’s Oneness and Messengers).

So… what does this mean? It means that your Islam and your Iman are in a mutual symbiotic relationship. An example of this is if we were to place a tree sapling and a young boy into two separate, air-tight rooms. Both the tree and the boy require certain provisions to survive: for the tree, you need sunlight, soil, and water; for the boy, he needs food, water, and affection. However, even if we provide all these necessary things, the tree and the boy will not survive while separated. Eventually, the tree will run out of carbon dioxide and the boy will run out of oxygen. To solve this problem, both the boy and the tree need to be placed into the same room. With their outside resources and each other, they can both live, grow, and develop. Our Islam and our Iman are the same way. To develop our Islam or submission requires hard work, regimentation, and focus. To develop our Iman or our utter conviction, we need sincere reflection, humility, and gratitude.

However, if we try to survive with our Islam alone and don’t combine it with Iman, we are ultimately hypocrites. Each day, we bear witness to and worship a Lord we doubt exists and we take action for a wide variety of reasons that have nothing to do with pleasing Him. If we do this, we ultimately share the ranks of those who joined Islam for political gain, for convenience, or simply because they were told to. Conversely, if we try to survive with our Iman and no Islam, we are ultimately rejecting the very Salvation we believe we’ve been given. Essentially, we are saying that while we know Allah (swt) is our Master, and we know He has sent us a Message, and we know we will be judged by how we follow that Message, we shall not follow that Message and we shall ignore our Master.

Thus, while you can build your Islam through practice and regimentation, and you can build your Iman through reflection and gratitude, either one is stunted from the start without the other. For the system to truly work, your Islam must become the Iman of your limbs, and your Iman must become the Islam of your heart. For ultimately, the greatest form of submission is the submission of your heart, and the greatest conviction is the one that emanates through your actions. Therefore, regimentation and toil alone will not do; you must also reflect, become humble, and increase in gratitude.

Ihsan and Taqwa– The Sweetness

This journey is not without its perils. While we grow in our Islam, we will most certainly be tested:

“You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse […]” [Qur’an 3:186]

Indeed, people will witness your actions and your demeanor change, and they will not be happy. Your friends may abandon you because you no longer engage in the questionable acts they participate in or because they feel embarrassed to be around you. Your family may begin to accuse you of becoming “extreme.” Additionally, you will be tested by Allah (swt) through your possessions and by Shaytan through whisperings in your heart. This is because this life is meant as a test. The verse continues:

“[…] But if you are patient and fear Allah- indeed, that is of the matters (worthy) of determination.” [3:186]

This is where our deen truly becomes unlike any other. As we continue to carefully provide for our Islam and Iman with their necessary ingredients and as they continue to meld and grow together, our increasing level of submission and our growing conviction and faith begin to bear fruit.

These are the seeds of Taqwa growing deep within our souls. Taqwa is oftentimes described as “God-consciousness,” but it is much deeper than that. We are beings whose only true sustenance comes from Allah (swt)—the closer we are to Him, the more directly we experience Him, the more sustenance we receive and the more we feel at home. Taqwa is when we are gifted with feeling and experiencing the presence of our Lord. As we gain Taqwa, we begin to see the world for how it truly is—the blessings and Mercy of Allah become joys and splendors for us, and the sins of the world become like thorns which we see and avoid. In fact, one of the Companions of the Prophet described Taqwa as akin to walking through a path filled with thorns while trying to leave your clothing unscathed.

This is the sweetness of our religion: because of our sacrifice and because of our devotion, we begin to feel absolute peace and tranquility through our submission to Allah (swt). Not only do we feel joy and felicity as a result of our prayers, we begin to crave worship and no longer feel toil or burden from it. The joy is infectious, and it emanates from our very being. Unless your heart is covered in darkness from sin or a seal from pure arrogance, simply being around a person who has strong Taqwa is a transformative and joyful experience. This is Ihsan (excellence), and it is beautifully summarized in Hadith Jibril.

Surat Al-Fatiha Series: Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IX | Part X | Part XI | Part XII | Part XIII | Part XIV| Part XV | Part XVI | Part XVII | Part XVIII | Part XIX | Part XX | Part XXI | Part XXII | Part XXIII | Part XXIV | Part XXV

The fourth one is ar-riya’ bil ‘amal: riya’ (arrogance) through one’s actions. This means you do certain actions – like salah (prayer)–only in front of other people. In a story about a man who wants to get married, the man says to himself, “You know, I’m going to go to the masjid of some religious people, and I’m going to pray for a long time. I’m sure that those guys have some daughters. When they see me praying they’ll think, ‘Masha’Allah (what God wills), what a dazzling young man!’”

So the man went to the masjid to complete his mission. As he was concentrating hard, there were some old men in the back observing: “Masha’Allah, look at this young man. Masha’Allah he’s so amazing, and so great. Look how long he’s been praying.”

Most of us are familiar with the ever so famous hadith that actions are taken to account by their intentions (maybe it’s about time we memorized it eh? – hint hint, wink wink, yes YOU!)

Most of us struggle with our intentions day in and day out and – subhan’Allah (glorified is God) – we’ve found that it’s no easy task; in fact, it’s a life long battle. One aspect we often miss, however, is that our actions are also judged by the size of our intentions! As recorded by Imam Bukhari, `Aisha radiya Allahu `anha (may God be pleased with her) narrated: Allah’s Apostle ﷺ said, “When a woman gives in charity some of the foodstuff (which she has in her house) without spoiling it, she will receive the reward for what she has spent, and her husband will receive the reward because of his earning, and the storekeeper will also have a reward similar to it. The reward of one will not decrease the reward of the others.” Allahu akbar (God is greater!)

Someone once mentioned to me that Islam is the best pyramid scheme ever, subhan’Allah, nobody loses! As humans we are often shortsighted and fail to see beyond the obvious. Our actions have implications much beyond our perception and Allah readily rewards us for those benefits. When we gain knowledge do we gain it solely for our benefit or also for the benefit of our family and friends? When we help a brother or sister move do we look beyond the labor and see the growth of a family and community? When we donate to a charity organization do we donate for that one time or do we also donate to the success of the organization? Imagine the individuals who first financed and put time into Islamic Relief! Talk about return on investment! When we give da`wah (call to Islam) do we give da`wah to one person or to an entire family, lineage, and social network?

So what are we waiting for? Let’s make our intentions grand!

As we attempt to analyze dialogue as a human phenomenon, we discover something which is the essence of dialogue itself: the word. But the word is more than just an instrument which makes dialogue possible; accordingly, we must seek its constitutive elements. Within the word we find two dimensions, reflection and action, in such radical interaction that if one is sacrificed – even in part – the other immediately suffers. There is no true word that is not at the same time a praxis. Thus, to speak a true word is to transform the world.

An unauthentic word, one which is unable to transform reality, results when dichotomy is imposed upon its constitutive elements. When a word is deprived of its dimension of action, reflection automatically suffers as well; and the word is changed into idle chatter, into verbalism, into an alienated and alienating “blah.” It becomes an empty word, one which cannot denounce the world, for denunciation is impossible without a commitment to transform, and there is no transformation without action.

On the other hand, if action is emphasized exclusively, to the detriment of reflection, the word is converted into activism. The latter – action for action’s sake – negates the true praxis and makes dialogue impossible. Either dichotomy, by creating unauthentic forms of existence, creates also unauthentic forms of thought, which reinforce the original dichotomy.

Human existence cannot be silent, nor can it be nourished by false words, but only by true words, with which men and women transform the world. To exist, humanly, is to name the world, to change it. Once named, the world in its turn reappears to the namers as a problem and requires of them a new naming. Human beings are not built in silence, but in word, in work, in action-reflection.

Before continuing go back and read the passage at least one more time.

The first topic to discuss regarding this passage is the relationship between reflection and action in creating a true word. Most of the time we have one of two possibilities (both of which were mentioned by Freire): verbalism or activism.

Knowledge sought for the sake of knowledge itself results in verbalism. That is why in many parts of the Muslim world one can attend a Friday sermon and hear a lot of nice things while seeing no practical effect in reality. This is knowledge for the sake of knowledge and it is, like Freire said, alienating and alienated. It is out of tune with reality and irrelevant. Therefore the student whose search for knowledge is not grounded in a greater vision and a desire to benefit mankind becomes no more than a mouthpiece for verbalism; that is, speech without action. In this regard the Prophet’s (peace be upon him) du`a’ was:

“O Allah! Teach us that which benefits us, allow us to benefit from what You have taught us, and increase us in knowledge!”

The other possibility is action that is not founded in reflection and knowledge (in a broad understanding of the word). This leads to action that does not result in real change, but is rather action for the sake of action. It is nothing more than activism. True action in Islam is rooted in knowledge and gushes forth from it as a result of sincere reflection.

Therefore Islam seeks not a mechanical activist, but rather an Islamic worker. Work being the product of a true word which derives its essence from the relationship between reflection and action.

The second topic of this passage is naming the world. If we understand the concept of a true word representing the perfect balance between action and reflection and the idea that naming the world is a means by which humans understand, analyze, and act upon their reality for its betterment, we should then reread the story of Adam (pbuh) in the beginning of Surah al-Baqarah in this light.

Allah says in the Qur’an:

وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلَائِكَةِ فَقَالَ أَنبِئُونِي بِأَسْمَاءِ هَٰؤُلَاءِ إِن كُنتُمْ صَادِقِينَ

And He taught Adam the names – all of them. Then He showed them to the angels and said, “Inform Me of the names of these, if you are truthful.”

قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا ۖ إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ

They said, “Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise.”

قَالَ يَا آدَمُ أَنبِئْهُم بِأَسْمَائِهِمْ ۖ فَلَمَّا أَنبَأَهُم بِأَسْمَائِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ

He said, “O Adam, inform them of their names.” And when he had informed them of their names, He said, “Did I not tell you that I know the unseen [aspects] of the heavens and the earth? And I know what you reveal and what you have concealed.” (2:31-33)

These verses show that Allah taught Adam the names of everything. Before these verses Allah says:

And [mention, O Muhammad], when your Lord said to the angels, “Indeed, I will make upon the earth a successive authority.” (2:30)

When these verses are combined and understood in light of the greater objective of Islam, reforming the human condition, the role of the human being on earth is more clearly understood.

The previous remarks conclude: Allah created humans, placed them on this earth, and made them responsible for its cultivation and prosperity. He has given the tools needed in order to understand life and transform it according to the reading of revelation (Allah’s signs in His Book; آيات الله في الكتاب) and reality (Allah’s signs in the creation; آيات الله في الكون). It is our job to fulfill this responsibility and work to not merely adapt to life, but transform it. The one who truly reads is a visionary, and a visionary must reform.

“Read in the name of your Lord who created.” (96:1)