How to Achieve Tranquility of the Heart 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

Sometimes it feels like it’s just too much – these fluctuations in our iman, the repeated sinning, the feeling that “I just don’t deserve Allah’s mercy.” The tests always feel like punishments. There is a constant worry about the future: my marriage, my money, my career, my ummah (community)… And some difficulties just feel like they are too great to overcome. We know we’re not supposed to ask this, but the question at the back of our minds is, “Why me?”

We have all heard that we should never despair of Allah’s Mercy. And on the surface, we try not to, but Shaytaan (the Devil) has a trick. We tend to despair of ourselves and our incapacity to change things, especially the inner turmoil that we feel. And the effect of this is basically the same as despairing of Allah’s mercy. We do not always accept that Allah can take us out of the situation we are in and we don’t need to ‘deserve’ the trouble; Allah isn’t punishing us and we don’t need to be perfect.

This doesn’t mean, however, that we shouldn’t strive, or take ourselves to account when we do mess up. The key is to develop our relationship with Allah during that trouble. If we know Allah, no situation is too hopeless. No sadness is ever permanent. We perceive trials as they are meant to be perceived – as tests of our trust in Allah, forcing us to put our knowledge into practice and bringing us closer to Him. These trials could potentially be a punishment too, that is if we let it affect us negatively by completely turning away from Him because of our sadness. But our awareness of our own state and our understanding of Allah’s Mercy allows us to turn the punishment into something positive that is manifested through repentance to Allah, alongside increasing in hasanat (good deeds) in order to erase the bad deeds.

The first exercise is for us to consciously realize that Allah knows. Whatever grief we go through, whatever hardship we endure, we must understand that we are never alone. Even if we feel abandoned by the world and those closest to us, Allah is there. He reminds us in the Qur’an,

“Fear not. Indeed, I am with you [both]; I hear and I see.” (20:46)

As long as we begin by recognizing that Allah is with us and He is close to us, there remains a solution to our inner worries. There are things we need to know in order to develop our relationship with Allah. Then there are things we need to do in order to maintain that closeness to Allah. And finally, there are things we need to aspire for to achieve the ideal relationship with our Lord. We pray that by the end of the series, we will all have developed a stronger relationship with Allah.

Note: some of us suffer from clinical depression or similar medical conditions, and this needs to be dealt with by a professional. Working on our relationship with Allah no doubt helps, but sometimes more than a spiritual fix may be needed.

Allah subhanahu wa ta`la (exalted is He) has given Himself Names and attributes (siffat) so that we can know Him. What is most amazing and beautiful about Allah’s Names is that through them, you can see how your Creator recognizes the needs of His creation.

We all need sustenance; and He is al-Razzaaq, The Provider. We all need love; and He is al-Wadud, The Most Loving. We all need protection; and Allah is al-Hafidh, The Guardian. What we need the most is the very thing of which Allah (swt) has an unlimited supply.

And so sometimes we are put through things to know Allah (swt). Sometimes it is to open your eyes to your own flaws so that you can change. But whatever it is, if you realize that the answer to any problem is through Him, and that He suffices all your needs, then your relief is already at hand.

Recently, I found myself to be very lost. And this was alarming because I used to be a person who had direction. I thought I knew where I was going and what I was doing. But things started to fall apart, internally. I wasn’t sure anymore. And then I realized I had three choices – to continue to do what I was doing without putting in any extra thought, to give up entirely, or to re-assess and re-orient.

And because this feeling persisted for a while, I realized something else. I came to know Allah’s attribute of Guidance.

Sometimes this feeling of being lost can bring us closer to Allah (swt).

What is the meaning of this problem? Why are we stuck? We need to feel as though we do not know where we are going, because that is when we start searching. And that is precisely when Allah (swt) shows you that He is The Guide (al-Haadi), and how life changes when the Light of God is in it.

Perhaps you started out something with a sense of purpose, but in your journey you were knocked off the path towards the greater goal. You need al-Haadi. Maybe you are having some sort of mid-life crisis. You need al-Haadi. And we cannot for one moment believe that there is no way out and no right path. Allah (swt) says in a hadith qudsi (record of the words of the Prophet ﷺ, peace be upon him),

“O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you,” (Muslim).

As Allah (swt) gave Himself the attributes of Guidance and Light, how can we ever believe that we will be in darkness for too long?

Say, for example, you are drowning in a pool. Who will you usually call out for? The lifeguard. The lifeguard is already there, watching out for people, and because that is his job, when you call out to him he’ll jump in there to save you. Now Allah (swt) is over and above any analogy, but as Allah (swt) gave Himself the attribute of guidance, telling you that He is THE Guide and He is THE Light of the heavens and the earth, then how can you be lost for too long? Especially if you seek Him. Are we saying that lifeguards do their job better than Allah (swt)?

So what does it mean to go to Allah al-Haadi? It means to take the first step of realizing that He has this attribute, and having the certainty that Allah (swt) will not turn a seeker away. Secondly, it means to ask Him. Make du`a’ (supplication), pray istikhara (the prayer for guidance) and talk to Him. Thirdly, it means to use the means around us. Re-assess your goals, seek people’s advice and take the steps needed to try to find an answer. When we feel an internal instability, these steps may be hard, but Allah (swt) tells us “And those who strive for Us – We will surely guide them to Our ways […]” (Qur’an, 29:69).

And so we have to strive. We have to search. It will be hard. And there will be moments of confusion. But the Prophet ﷺ taught us: “Know that victory comes with patience, relief with affliction, and ease with hardship,” (Tirmidhi).

One final action is that we cannot let Shaytan (the devil) make us lose hope and make us keep questioning ourselves. There is a point when confusion becomes wiswaas (whispers) – a sort of paranoia from the Devil. Only when we realize that Allah (swt) is the ultimate Guide and we are seeking Him in the proper way, will we gain full trust in Him and know that He will not allow us to be led astray.

“So those who believe in Allah and hold fast to Him – He will admit them to mercy from Himself and bounty and guide them to Himself on a straight path.” (Qur’an, 4:175)

Originally posted May 2012

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

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

Mecca

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

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

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

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

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

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

10 Tips for Serious Seekers of the Qur’an

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

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

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

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

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

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

Originally published in December 2010

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“No, worse than that,” said Sa`īd.

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

“No, worse than that.”

“And what can be worse than that?!”

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

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

“Will you help me in doing so?”

“Yes,” she replied.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“What would that be?” she asked.

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

“And how is that?”

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

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

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

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

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

But some of us will not be able to take part in all the things that make this month so special.

Some of us may have to take medicines or are anemic or are going through a difficult pregnancy and cannot fast.

Some of us may be bedridden for a large part of the month and will not be able to pray taraweeh (Ramadan night prayer).
And some of us may be so ill that we cannot even lift the Qur’an to recite it.

But it is easy to compare ourselves to others, or to our old selves, and it easy to confuse means for ends. What makes fasting, praying taraweeh, and reciting the Qur’an so special are not the actions in and of themselves, but rather that they are done in obedience to Allah (swt) and in hope of His mercy, love and rewards. They are the means, and God’s pleasure is the ends.

For example, fasting is forbidden on the days of Eid. An act that has so much virtue as both an obligatory act during Ramadan and a voluntary one outside of Ramadan actually becomes a sin on the days of Eid. Not fasting during those days becomes an act of worship and obedience, and thus an action that brings us closer to the Most High.

Remember that at the very essence, it is your intention that is important. Had you been in good health, you would have fasted and done all the things that your health permitted. The Prophet ﷺ described two men: one man whom God has bestowed upon wealth and knowledge, and he acts upon that knowledge and gives from his wealth; and another man whom God has given knowledge but no wealth, and that man says, “If I had the wealth he had, I would do the same”. The Prophet ﷺ said “And they are rewarded the same”. (Ibn Majah)

So when you see the people and think, “If I was ok, I would be fasting this month,” or when your family leaves the house to pray taraweeh and you say, “I wish I could have been with you,” you are rewarded exactly the same as those who are doing the actions. In the eyes of God, you are just as special as the person praying all night; as the person completing the Qur’an; as the one who is thirsty and tired from his fast.

Moreover, you have a special relationship with Allah (swt) through your illness. The Prophet ﷺ tells us, “No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that,” (Bukhari). In another narration, a companion visited the Prophet ﷺ when he was ill. The Prophet ﷺ told him: “No Muslim is afflicted with any harm but that Allah will remove his sins as the leaves of a tree fall down,”  (Bukhari).

Thus you are in the realm of God’s forgiveness as you are ill. Moreover, there is a different type of need for God when we fall all. The Prophet Job called to Allah (swt) in his illness:

“Indeed, adversity has touched me, and you are the Most Merciful of the merciful.” (Qur’an, 21:83)

Your calling to Him in your illness is a form of worship, one that many others may never experience. Moreover, any patience that you show is appreciated by Allah (swt). He tells us in the Qur’an: “Indeed, the patient will be given their reward without account.” (Qur’an, 39:10)

Remember that the point of worship is not to break you, but to build you. Once the Prophet ﷺ walked into the mosque and saw a rope hanging in between its two pillars. He asked, “What is this rope?” The people said, “This rope is for Zainab who, when she feels tired, holds it (to keep standing for the prayer.)” The Prophet ﷺ said, “Do not use it. Remove the rope. You should pray as long as you feel active, and when you get tired, sit down.” (Bukhari)

Whatever actions you are able to do, no matter how small they appear to be, can only be truly quantified by God Himself. Allah (swt) will not judge you for the actions that you were not able to do, and it would be a distraction to focus on them. Rather if you can do other things – supplications, remembrance, charity – God will reward you for your seeking alternative ways to come close to Him. And even if you cannot do anything at all, Allah (swt) knows; the Most Generous rewards you for what you would have done.

And if your heart still aches because you actually love to worship Allah (swt) through fasting or taraweeh or Qur’an and you are unable, your love for that act of worship is loved by God, who rewards you for that love. A man was asked why he recited Surat al-Ikhlas in every prayer – something that we might criticize him for because it is a ‘short’ surah (chapter) – but he responded that, “It is because this surah describes the Most Merciful, and therefore I love to recite it.” Upon hearing the man’s reply, the Prophet said: “Tell that man that Allah loves him.” (Bukhari and Muslim)

Your love for certain acts of worship is appreciated and loved by God.

So if you are going through this Ramadan in illness, remember that you, too, are loved by Allah (swt). Even when you cannot take part in the actions of this month, Allah’s mercy, love and forgiveness descend upon you like they do for the fasting person, the one in night prayer, and the Qur’an reciter. You are with them in rank.

By Zahra

The Virtues of the first 10 days of Dhul Hijjah ((the last month of the Islamic calendar and the month of pilgrimage)) :

1. Ahadith (narrations) of the Prophet ﷺ (peace be upon him):

قال النبي –صلى الله عليه وسلم-( مامن أيام العمل الصالح فيها أحب إلى الله من هذه الأيام قالوا يا رسول الله : ولا الجهاد في سبيل الله قال ولا الجهاد في سبيل الله إلا رجل خرج بنفسه وماله فلم يرجع من ذلك بشئ) رواه البخاري

The Prophet ﷺ said: “There are no days in which good deeds are more beloved to Allah than during these days. The Sahaba said: O Rasul Allah [Messenger of God], not even jihad in the path of Allah? He ﷺ said: Not even jihad in the path of Allah except for the man who goes out in the path of Allah with his life and his wealth and returns with neither of them.”

وقال ( أفضل أيام الدنيا أيام العشر) رواه البزار وصححه الالبانى.

And he ﷺ said: “The best days of this world are these ten.”

2. Allah swears by these 10 days in the Qur’an:

قول الله تعالى: ((وَالْفَجْرِ، وَلَيَالٍ عَشْرٍ)) سورة الفجر (1-2)، قال ابن كثير رحمه الله: المراد بها عشر ذي الحجة

Allah subhanahu wa ta`ala (exalted is He) says: “By the dawn, and by the 10 nights,” [Qur’an, 89:1-2]. Ibn ‘Abbas, Ibn al-Zubayr, Mujahid and others of the earlier and later generations said that this refers to the first ten days of Dhul Hijjah. Ibn Katheer said: “This is the correct opinion.”

قال تعالى: ((وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ)) سورة الحج(28)، قال ابن عباس: أيام العشر

Allah says: “…and mention the name of Allah on appointed days,” [Qur’an, 22:28]. Ibn ‘Abbas said these are the ten days.

3. These ten days are better than Ramadan:

قال المحققون من أهل العلم: أيام عشر ذي الحجة أفضل الأيام، وليالي العشر الأواخر من رمضان أفضل الليالي.

Most scholars adopt the opinion that these days are better than the last ten days of Ramadan. However, what holds the last ten days of Ramadan at a higher status is the Night of Power (Laylat ul-Qadr) which is equivalent to one thousand months (83.33 years).

تضاعف فيها الحسنات قال ابن عباس”: العمل فيهن بسبعمائة ضعف”

The rewards are multiplied in these days. Ibn ‘Abbas said: “(The reward for good) deeds are multiplied seven hundred times in these days.”

قال الاوزاعى: “بلغني أن العمل في أيام العشر كقدر غزوة في سبيل الله يصام نهارها ويحرس ليلها إلا أن يختص امرء بشهادة”

Al Awzaa’i said: “I was informed that good deeds during the ten days are the equivalent (in reward) to a battle in the path of Allah, in which the day is spent in fasting and the night in safeguarding, except if one is bestowed with martyrdom.”

In Ramadan, doing good deeds and struggling in worship, especially during the last ten nights, is easier than during these days for a few reasons. Firstly, the atmosphere of the month of Ramadan, whether culturally, spiritually, or traditionally, makes it easier to focus and strive. Secondly, the shayateen (devils) are chained. So, to get that drive and direction we had in Ramadan is much harder when we have most likely fallen out of “Ramadan mode.” However, since the `ibada (worship) is more difficult, the reward is greater. So let’s keep this in mind and get ready to really work hard.

The Plan of Action for these 10 days:

1. Really feel this blessing and realize that it is an opportunity of a lifetime, because none of us know if we will witness these 10 days again.

كان خالد بن معدان يقول( إذا فتح لأحدكم باب للخير فليسرع فاءنه لا يدرى متى يغلق عنه

Khalid bin Mi`dan used to say: “If the door for good is opened for one of you, then rush (to take advantage) because you don’t know when it will close.”

2. Have high aspirations in your worship and use the examples of the ijtihad (diligence) of the saliheen (righteous) as motivation.

3. Take advantage of the opportunities to get the reward of Hajj (pilgrimage to Mecca) while being elsewhere.

قال-صلى الله عليه وسلم-( من صلى الفجر في جماعة ثم قعد يذكر الله حتى تطلع الشمس ثم صلى ركعتين كانت له كأجر حجة وعمرة تامة تامة تامة

The Prophet ﷺ said: “Whoever prays fajr [the pre-dawn prayer] in congregation and then sits in remembrance of Allah until the sun rises, then prays two rak`aat [units of prayer], he has the full reward of Hajj and `umrah (the lesser pilgrimage).”

4. Perfect the fara’idh (obligatory actions):

Often times we become busy trying to do extra deeds, but neglect the fact that perhaps maybe what is obligatory upon us is not at the level it should be. There is no way for a person to become close to Allah (swt) other than through the obligatory actions, as is apparent in the famous hadith qudsi (sacred narration) in which Allah (swt) says: “My servant does not become closer to me by anything more beloved to me than what I have obligated upon him.”

Reasonable Goals:

1. Khatm (Complete Recitation) of Qur’an:

It is equivalent to more than half a million hasanaat (good deeds) during these days. Let’s try to complete the recitation of the Qur’an during these days, ending by `Asr (the afternoon prayer) time on the day of `Arafah (the ninth day of Dhul-Hijjah) and spending from `Asr to Magrhib (the post-sunset prayer) in du`a’ (supplication).

2. Qiyam al-Layl (Late Night Prayer):

Rasulallah (the Messenger of God) ﷺ said: “Whoever stands in prayer, reciting 1,000 verses, is written among the muqantareen.” A qintar (the root of muqantareen) is equal to 70,000 dinar. The recitation of the last two ajzaa’ (parts) of the Qur’an is equivalent to 1,000 verses.

3. Extra Salah (Prayer) During the Day:

The Prophet ﷺ said: “There is not a Muslim who prays twelve rak`aat per day, other than the obligatory prayers, except that a palace is built for him in paradise.”

4. Dhikr: The best form of worship to do in these ten days as apparent in the hadith (narration):

Ibn `Umar said that the Messenger of Allah ﷺ said, “There is no day more honorable in Allah ‘s sight and no acts more beloved therein to Allah than those in these ten days. So say tahlil [‘There is no deity worthy of worship but Allah: La ilaha illAllah‘], takbir [‘Allah is the greatest: Allahu akbar‘] and tahmid [‘All praise is due to Allah: alhumdulillah‘] a lot.” [Ahmad, 7/224]

The Messenger of Allah ﷺ said, “The best du`a’ is du`a’ on the day of `Arafah, and the best thing that I or the Prophets before me have said is ‘There is no god but Allah, alone, without any partner’ [La ilaha illa’llah, wahdahu la sharika lah].” [Muwatta, Malik].

7. Reviving the Sunnah of Takbir [‘Allahu Akbar‘]:

Ibn `Umar and Abu Hurairah radi allahu `anhu (may God be pleases with him) used to go out in the marketplace during the first ten days of Dhul-Hijjah, reciting takbir, and the people would recite takbir when they heard them.

8. Fasting:

The reward of fasting is great, so imagine how much that reward would be multiplied in these days. If one can’t fast all of the 9 days, then at least on the day of `Arafah as it is the greatest day.

Abu Qatadah reported that the Messenger of Allah ﷺ said, “Fasting on the day of ‘Arafah is an expiation for two years, the year preceding it and the year following it. Fasting the day of `Ashura is an expiation for the year preceding it.” [This is related by “the group,” except for al-Bukhari and at-Tirmidhi.]

The Prophet ﷺ said “There is no day that Allah will free people more than the day of `Arafah.”

`Ali (ra) used to advise people to say, “O Allah, free my neck from the fire,” on the day of `Arafah.

9. Du`a’:

Especially on the day of `Arafah, but also at anytime. Keep in mind the times where du`a’ is more likely to be accepted and ask during those times.

• The last third of the night
• Between the adhaan and iqaamah
• During the rain
• In sujood
• On Friday
• While fasting

10. Sadaqa (Charity):

Give sadaqa during these days, since the reward is multiplied tremendously.

11. Tawbah (Asking for Forgiveness):

Continually renew repentance.

12. Establish Ikhlas (Sincerity) in `ibada (Worship).

13. Check and renew intentions at all times.

The Day of `Eid

On the greatest day, remained focused as it is still part of the first 10 days which are the best days of the year! Try not to get too caught up in celebrating that you stop doing the worship that you were doing the first 9 days.

The day of ‘Eid is a day for visiting family and performing the sacrifice for one who is able.

On one Friday, he was suddenly hit by a novel idea. “Why don’t I just try Friday prayer today? Just to see what it’s like? I’ll just try it,” the man thought. He came in late to the masjid; The Khatib (speaker) was already speaking. As the man was looking for a place to sit, he heard the words of the Khatib, “The Prophet ﷺ (peace be upon him) has told us:

كلمتان خفيفتان على اللسان ، ثقيلتان في الميزان، حبيبتان إلى الرحمن: سبحان الله وبحمده، سبحان الله العظيم

“Two words are light on the tongue, heavy in the balance, beloved to the Merciful: ‘Glory be to Allah and by His praise. Glory be to Allah, the Immense.’” (Bukhari)

The man, preoccupied with having just entered and finding a place to sit, only heard a few of the Khatib’s words. He sat, perplexed, turning the fragmented words over and over in his mind, “Kalimatan (two words)… habibatan (both beloved)… ila-Rahman (to The Merciful)… Subhan Allahi wa bihamdi (Glory be to Allah and by His praise)… Subhan Allah il-`atheem (Glory be to Allah, the Immense).” He had lost complete focus on the rest of the khutbah (sermon), overtaken by these words he had heard in passing, working hard to make sense of what the words could possibly mean.

After the prayer, he approached the Khatib directly. “Is all what you’ve said in the khutbah today true?” he questioned. Surprised, the Khatib responded, “I’ve said quite a bit in the khutbah today. To what specifically are you referring?” The man replied, “You said some words… Kalimatan… habibatan… ila–Rahman… Subhan Allahi wa bi hamdih, subhan Allah il-`atheem.”

The Khatib smiled in recognition. “Yes, those are in fact from a blessed hadith (narration) from The Truthful himself ﷺ. He told us:

 كلمتان خفيفتان على اللسان ، ثقيلتان في الميزان، حبيبتان إلى الرحمن: سبحان الله وبحمده، سبحان الله العظيم

“Two words are light on the tongue, heavy in the balance, beloved to the Merciful: ‘Glory be to Allah and by His praise. Glory be to Allah, the Immense.’” (Bukhari)

The man stood, overwhelmed, awestruck, in a daze. The words had penetrated through his heart and embraced his soul. Captivated, he continued to repeat the hadith of the Prophet ﷺ over and over to himself:

كلمتان خفيفتان على اللسان ، ثقيلتان في الميزان، حبيبتان إلى الرحمن: سبحان الله وبحمده، سبحان الله العظيم

“Two words are light on the tongue, heavy in the balance, beloved to the Merciful: ‘Glory be to Allah and by His praise. Glory be to Allah, the Immense.’”

He walked out of the masjid in a trance and left for his home. Upon entering, he gathered his wife and children. “Have you heard,” he began to tell them, “the words of the Prophet ﷺ? He has told us:

كلمتان خفيفتان على اللسان ، ثقيلتان في الميزان، حبيبتان إلى الرحمن: سبحان الله وبحمده، سبحان الله العظيم

“Two words are light on the tongue, heavy in the balance, beloved to the Merciful: ‘Glory be to Allah and by His praise. Glory be to Allah, the Immense.’”

From that moment, the man transformed. From his home, he would leave to work, from his work, he would go straight to the Masjid, and from the Masjid, he would immediately go back home to his wife and children. All the while, two words kept his lips moving and his tongue wet with remembrance, “Subhan Allahi wa bihamdi, Subhan Allah il-`atheem.”

Soon, his friends from the Hookah Café noticed his continued absence. They came to his apartment one day. “Where have you been?” they asked. “We haven’t seen you smokin’ hookah with us for a while.”

A beautiful, wistful look came over the man’s face. “Haven’t you heard?” He replied to his old crew from the café, “The Prophet ﷺ has told us:

كلمتان خفيفتان على اللسان ، ثقيلتان في الميزان، حبيبتان إلى الرحمن: سبحان الله وبحمده، سبحان الله العظيم

“Two words are light on the tongue, heavy in the balance, beloved to the Merciful: ‘Glory be to Allah and by His praise. Glory be to Allah, the Immense.’”

And this is how he spent his days; reminding his family, his friends, those in the masjid and those who passed by in the streets, about the beloved words to Allah, those heavy words on the scale, those words light on the tongue, “Subhan Allahi wa bihamdi, subhan Allah il-`atheem.” The man had gone from a person who never prayed, spent little time with family and frequented the house of hookah instead of the House of Allah subhanahu wa ta`ala (exalted is He), to a person who longed for Allah (swt), whose eyes were filled with tears, whose tongue, heart, and soul burned with the inscription:

كلمتان خفيفتان على اللسان ، ثقيلتان في الميزان، حبيبتان إلى الرحمن: سبحان الله وبحمده، سبحان الله العظيم

“Two words are light on the tongue, heavy in the balance, beloved to the Merciful: ‘Glory be to Allah and by His praise. Glory be to Allah, the Immense.’”

Soon, he fell ill. It had only been a few months since he had gone to the masjid, since he had first heard the beloved words of the Prophet ﷺ by the Khatib in a Jumu`ah (Friday) khutbah. He told his son to go and to ask the Masjid administration to call upon that very Khatib to come visit him in his illness.

When he was informed, the Khatib remembered the man immediately and rushed to his apartment. Upon being let in, he saw the man, sleeping in his bed, the doctor sitting at his side. The Khatib sat at the foot of the bed and waited for the man to awaken. Finally, the man stirred and he noticed, at the foot of his bed, the very Khatib who had related the beloved, noble words of the Prophet ﷺ.

The man looked at the Khatib. He then asked him, “Have you heard? The Prophet ﷺ has told us:

كلمتان خفيفتان على اللسان ، ثقيلتان في الميزان، حبيبتان إلى الرحمن: سبحان الله وبحمده، سبحان الله العظيم

“Two words are light on the tongue, heavy in the balance, beloved to the Merciful: ‘Glory be to Allah and by His praise. Glory be to Allah, the Immense.’”

With that, the man passed away.

The Khatib in this story is the teacher of my Arabic teacher. My Arabic teacher related this incident to me and continued to stress that it wasn’t a story from books of the past, it wasn’t a story coined to tug hearts, it was the true story of a man who was completely disconnected from Allah (swt), but to whom Allah (swt) gave a passing thought to enter the masjid, and who Allah (swt) blessed with hearing the words of the Prophet ﷺ at a time and in a way which truly impacted his soul and final actions in life.

My teacher then told me, “The Prophet ﷺ has said: ‘Convey from me, even if it’s just one ayah [verse]…’” (Bukhari).

We never know what word or action, done with a sincere intention, will truly be a means of impacting another person’s life to come back to Allah (swt).

Let’s stop judging people; let’s stop driving people out of mosques because “we” deem their dress, their swagger, their accessories, or language as something “unsuitable” to the House of God. Let’s stop assuming they’ll never be guided to “our righteous path” (since we’re so righteous, we guided our own selves, right?) and thus resolve to harsh words or disapproving stares. Perhaps those who “we” think are far from Allah (swt) will pass in a more honorable, beloved state to the One Who guides.

Let us be the first to cling to the beloved words to Allah (swt), “Subhan Allahi wa bihamdih, subhan Allah il-`atheem,” and let us warmly, sincerely and smile-fully be a means of helping ourselves and others come back to Allah (swt)—with His Power and Mercy—through relating the beautiful words of Allah (swt) and His Prophet ﷺ, through action and speech. We never know what small, miniscule act, may be a means of guidance for ourselves and another, and a means of possibly entering jannatul firdose al `alaa bi ghayri hisaab—The Highest Paradise, without any reckoning.

May Allah (swt) bless this man’s soul. Subhan Allah—if he had died like any other person who knows about the obligation of prayer and lazily defies praying, we would never know his story—he’d just be another person who passed away in another country, a person we may have never even known existed..

But perhaps because of his repentance and his sincere coming back to Allah (swt), Allah has blessed us with coming to know of him—so that his actions will continue to be rewarded even while he’s in his grave, every single time any one of us, because of his story, even across the world, remember to say, “Subhan Allahi wa bihamdi, subhan Allah il-`atheem.”

What will you do—so sincerely—that Allah (swt) will bless people with being transformed because of you, even after you’ve passed on?

Photo: Matt Carman

Originally posted in 2007.

What do you think of when you see a Muslim doing something considered wrong?

Ever look down on them? Think you are better than them? It’s really easy to be self-righteous. It’s even easier to fall prey to this attitude if you sport the outer ‘righteous’ look.

But let’s ask ourselves this question: has Allah written us amongst His righteous servants? Or is that a title we have only given ourselves?

Check this:

I was once sitting at the da`wah (outreach) table on my college campus and a female student approached it. She asked if she could have a Qur’an, and of course, I was happy to give one to her. Then she said, “Can I ask you a question?”  The question sounded kind of deep, so I invited her to sit next to me on the empty chair. She took up the offer.

“Please don’t judge me,” she began. SubhanAllah (glory be to God)! The courage it must have taken for her to come and speak to me, for her to begin with that statement.

After reassuring her, how could I judge her? She began—

She told me that she was Muslim and she became involved in a relationship for the first time in her life with a Muslim guy. Her intention was for long term, but she felt so terrible doing it. She told me when she is with her boyfriend, she feels horrible, even though she thinks she is supposed to feel good. She told me that she knows that this is such a big sin, that she wants to stop, but that it is just so, so hard. And she asked me: Can Allah forgive me?

While this girl was speaking, I was looking at her thinking: look at the struggle she is going through for the sake of God. She hates what she is doing because she knows it’s something He would not be pleased with, she wants so much for God to forgive her, but it is so hard for her to leave what she knows she shouldn’t do.

Her desire to repent became so intense that she came to me, a girl she has never even seen before, who could easily judge her, and poured out her heart. She was so desperate in her wanting to know: Could Allah forgive her? Could He really forgive such a sin?

I told her—man, God is THE MOST MERCIFUL! He will forgive ANYTHING when you turn to Him! I kept telling her about God’s Mercy, about how He is so, so happy to accept the repentance of His creation.

We kept talking about how God must be pleased with her internal struggle because she clearly wants to gain His pleasure despite her difficulty. We looked at the Holy Hadith, where God talks about us and says:

“O child of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O child of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O child of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great as it.” (Ahmad)

She was overwhelmed with emotion. I then shared with her a supplication that, if said with firm belief in the morning or evening, and if death happens on that day or night, the person who said it would be amongst the people of Paradise.

The Prophet ﷺ (peace be upon us) taught us the chief supplication (sayyidul istighfaar) of asking for forgiveness as follows:

اللَّهُمَّ أَنْتَ رَبِّي لا إِلَهَ إِلا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لا يَغْفِرُ الذُّنُوبَ إِلا أَنْتَ

Allahumma anta rabbi, la ilaha illa anta, khalaqtani wa ana abduka [if you’re a male]/amatuk [if you’re a female], wa ana ‘ala `ahdika wa wa`dika mastata`tu. A`udhu bika min sharri ma sana`tu, abu’u laka bini`matika ‘alaiya, wa abu’u laka bidhanbi, faghfirli, fainnahu la yaghfiru adhdhunuba illa ant.

O Allah! You are my Lord! None has the right to be worshipped but You. You created me and I am Your slave, and I am faithful to my covenant and my promise as much as I can. I seek refuge with You from all the evil I have done. I acknowledge before You all the blessings You have bestowed upon me, and I confess to You all my sins. So I entreat You to forgive my sins, for nobody can forgive sins except You. (Bukhari)

And of course, the most intimate way of feeling close to Allah is to come to Him, from the depths of one’s heart, in the language easiest for oneself, with the words coming from one’s own soul, asking for His forgiveness.

Reflect

I want you to go back to your original answer when I first posed the question. What would you be thinking of someone you see doing something you feel is wrong?

Yes, in that moment, that person might be outwardly sinning if that is what they are doing, but perhaps internally they are struggling and fighting every time they commit the sin, and are continually seeking to turn back to God. Perhaps in some people’s eyes, this person is a ‘sinner’ (and who amongst us is not?). But perhaps in the Sight of Allah, they are more beloved to Him because of their sincere struggle, than those of us who can easily fall into feeling arrogant about our Islamic activism, our Islamic appearance, or our ‘hard-core’ connection with Rabb il`alameen  (the Lord of the Worlds). We need to be careful. Are we really connected? Am I really connected?

And don’t get me wrong: the struggle of those who are trying to stay upright and please God Almighty is a weighty, honorable and noble one.

But for those of us who might have ‘been there’ and left it, and then feel arrogant that we’re no longer involved in the “ways of the sinners,” and perhaps even might feel better than others because we’re so pure and special, then my advice to myself is what Omar  radi allahu `anhu (may God be pleased with him) advised, “Take account of yourselves before you are audited.”

Or in the words of Ice Cube, “Check yourself before you wreck yourself.”

Say, ‘In God’s grace and mercy let them rejoice.’ That is better than all they accumulate. (Qur’an, 10:58)

Today is one of the happiest days for millions of Muslims all over the world. While we’re sad to see the blessed month of Ramadan go, we’re so grateful for having completed a month of intense fasting and detoxification; a month meant to cleanse our hearts, minds and bodies so we can be closer to God with our souls and spirits. We experienced a special sweetness of faith during this past month, and now we celebrate with family and friends, fun festivities, delicious food and sweets of all kinds.

As we rejoice and celebrate, we can also remember that we have another happy camper celebrating too. He was locked up during Ramadan, and he just gained his freedom. For the last month, he’s been watching millions of Muslims fill up the masajid, pray intensely during the night, supplicate fervently to Allah, give abundantly in charity, and feel more motivated to do good than ever before. He saw Muslims who would drink often now stopped drinking; people who didn’t feel like praying before want to pray regularly; believers who never opened the Qur’an throughout the year choose to read it and contemplate its meanings. He saw Muslims who envied and hated one another stand side by side in prayer and become the closest of brethren. Before, they were held back by his whispers and their sins, distractions, temptations. Now that weight is lifted, so they picked up speed and worship became easier and more enjoyable. So, he was chained and they were freed. He was restrained so we could be liberated.

Have you seen people who live for a cause? They eat, sleep, breathe and die for their work. Imagine if these people were prevented from living their passion; and not only that, but imagine that they watched all their life’s efforts being destroyed right before their eyes. They have no control and can’t change what happened. It would probably make them sad, frustrated and angry. If they were given the power and freedom again, they could at least rebuild what was destroyed and fix what was broken.

Of all non-human creation, Satan is probably the most passionately committed to his cause. Yet, his mission in life is not to build, but to destroy. His sole purpose is to mislead and deviate and burn, as is his nature. Speaking to God, he said, “I swear by Your might! I will tempt all of them, except Your sincere servants,” (Qur’an, 38:82-3). So now that he’s liberated, he’s not just walking towards us casually; he’s coming back with a vengeance.

Fasting is designed by God to increase our taqwa. While taqwa is often translated as God-consciousness, its linguistic root connotes protection from harm. Fasting is a shield that protects us from harming ourselves and others, that protects us from the harmful effects of our sins. It’s a shield that protects us from getting burned by Satan’s tricks, and ultimately, from getting burned by the Fire. One of Satan’s tactics is to make us indulge in our physical pleasures, cravings, and desires in the most unbridled way.  He wants to ignite the animalistic tendencies within us and make us pursue these pleasures as ends in and of themselves, not as means for livelihood and lawful well-being.

Out of God’s mercy, He restricts our access to these two pleasures during fasting so that they don’t consume us and define our being. Through fasting, our relationship with these desires becomes less obsessive and animalistic, and more tamed and disciplined. So, when the month-long training is over and we’re back on the battlefield with Satan, his avenues to our hearts and minds are tightened and restricted. If we choose to broaden those pathways and re-indulge in our desires again, we invite him back into the very veins that run through our bodies; but if we feed these instinctual appetites in moderation and through the proper channels, we loosen Satan’s grip and become freed to nurture a deeper spiritual relationship with God throughout the year.

God says in the Qur’an, “O Believers, do not follow in Satan’s footsteps—if you do so, he will urge you to indecency and evil; and if it were not for God’s grace and mercy towards you, not one of you would ever have attained purity. God purifies whoever He wills; and God is All-Hearing, All-Knowing.” (24:21)

During the blessed month of Ramadan, we may have gained more spiritual awareness, clarity and focus, and even felt a deep desire to become better Muslims, believers, and worshipers. Let’s not allow those feelings to dissipate and disappear just because Ramadan has passed. While the shade of Ramadan has left, the shade of God’s Mercy is everlasting. If God purifies whomever He wills, let’s also do our part in pursuing and recommitting to the path of purification. As Khurram Murad says, “The initial desire and ensuing effort to do and become good, is part of the continuing process of self development, a process that may begin at any point in life that you choose and continue till your last breath.” ((In the Early Hours: Reflections on Spiritual and Self Development, p. 10.))

So, before we get caught up in our busy lives and demands of family, work, or school again, now is the time to inculcate the good practices and habits we gained from Ramadan—no matter how small. Perhaps you didn’t used to pray sunan and voluntary prayers, and now you do. Maybe you would pray late often, and you found yourself praying more on time. Perhaps you would flirt a little much with the ladies, and during Ramadan you had some self-control. Maybe you were used to hearing or seeing shameful things, and you found it improper to do so during Ramadan. Perhaps you tried performing night prayers for the first time, and you absolutely loved it. Or maybe you didn’t feel the need to make du`a’ (supplication) before, but you poured your heart out to Him one night and felt an amazing, healing effect. Or maybe, like many people, you would think about food most of the day and fasting made you focus on more important matters like nourishing your soul.

What else? What other positive changes did you experience? Keep reflecting on your special moments and changes during Ramadan and hold on to those. Keep nurturing these feelings, habits and practices. Continue to fast, pray, read Qur’an, and forgive. Continue to shine with love, patience, and empathy. Give a little more than before, and don’t give up on yourself or on God’s mercy. Remember that Satan wants to take you away from God’s remembrance and bury you under layers of darkness and fleeting pleasures, but God is calling you to purity and peace, and to what gives you life.

So make this Eid a memorable one. Be happy and rejoice in God’s bounties and blessings, and start pursuing the endless opportunities for rising to greater spiritual heights.