Originally published in August 2011.

We thank Allah subhanahu wa ta`ala (exalted is He) who has blessed us with witnessing yet another Ramadan! The Prophet ﷺ (peace be upon him) said that actions are judged by their ending [Bukhari]. So while many of us have started preparing for Eid, we should also make sure that we end this blessed month in a great way.

Tawbah: Repentance

We end this month by returning to Allah (swt) in a state of humility and repentance. We seek forgiveness of Allah (swt) and repent to Him because we acknowledge that our deeds are deficient, and we acknowledge that we have wronged ourselves and others.

Repenting to Allah (swt) is a reminder that Allah is the One who guided us to righteous deeds, and we do not know if He will accept them from us. Allah (swt) teaches us in the Qur’an that when we end a deed, we end it with seeking forgiveness. We seek forgiveness after finishing our prayers and after we end a gathering just as Allah (swt) told the Prophet ﷺ to seek forgiveness and to repent after the Opening of Makkah.

We are taught to repeat the du`a’ of the last 10 nights: “O Allah, You Alone are the One who Pardons, and You Alone love to Pardon, so pardon me.” This du`a’ embodies one of the goals of Ramadan, to be forgiven and to start anew. Pardoning, or ‘afw, means to wipe the slate clean. We end this month by turning back to Allah (swt) and asking Him to wipe our slates clean.

Shukr: Gratitude

We end this month in a state of gratitude to Allah (swt). Allah (swt) says:

“[…] to complete the period and to glorify Allah for that [to] which he has guided you; and perhaps you will be grateful,” (Qur’an 2:185).

We thank Allah (swt) for all that He has given us during this month. He blessed us to be among those who worshiped Him and He gave us the health and ability to fast, to pray, and to increase in our good deeds. We thank Him for giving us the opportunity to grow and come closer to Him. We thank Him for the innumerable gifts – the ones we often forget because we are accustomed to their presence in our lives.

Gratitude is a trait of the believers that is highlighted throughout the Qur’an and the tradition of the Prophet ﷺ. We even see that when the believers enter Paradise, they say:

“[…] ‘Praise to Allah, who has guided us to this; and we would never have been guided if Allah had not guided us.’ […]” (Qur’an 7:43).

Being grateful to Allah (swt) and thanking Him reminds us to be humble, because we would not have received anything good or have had the opportunity to do any good without the Help of Allah (swt). Gratitude is a means to faith. It reminds us of our need and reliance upon Allah (swt).

Takbeer: Proclaiming the Greatness of Allah

We end this month by declaring the Greatness of Allah (swt) for what He has guided us to. Allah (swt) says:

“[…] to complete the period and to glorify Allah for that [to] which he has guided you; and perhaps you will be grateful,” (Qur’an 2:185).

Takbeer is to declare the Greatness of Allah (swt), to exalt Him, and magnify Him. Saying “Allahu Akbar” is the highest and best way to exalt Allah (swt). It literally means “Allah is Greater”, and it is understood: Greater than everything and anything else.

We make takbeer from the night of Eid until the Eid prayer by saying:

Allahu Akbar, Allahu Akbar                           Allah is Greater, Allah is Greater

La ilaaha il Allah,                                                There is no deity worthy of worship except for Allah

Allahu Akbar, Allahu Akbar                           Allah is Greater, Allah is the Greater

wa Lillahil Hamd                                                  and for Allah Alone is All Praise

We repeat this throughout the night and day, reminding ourselves that Allah (swt) is Greater than everything else, that He is Perfect, Flawless and deserving of all Praise for having guided us to finish Ramadan.

Shaykh ibn Uthaymeen (rahimahu allah, may Allah have mercy on him) says: “What is more beautiful than seeing the people declare the greatness of Allah (swt) and His Magnificence in every area and place, filling the horizon with Allahu Akbar (Allah is Greater than everything), Alhamdulillah (Praise and thanks is for Allah Alone) and La ilaaha il Allah (There is no deity worthy of worship except for Allah), between hope and awe of Him!”

Intention to Change

We end this month with the intention to continue fasting, praying and doing good. Ramadan is a month of change that is meant to give us a spiritual cleansing that will last us the whole year. The virtues of fasting and praying do not end after we celebrate Eid; rather, Eid should be the beginning of a new chapter for us to continue doing the habits we started in Ramadan. We can continue reading the Qur’an, fasting Mondays and Thursdays, or the White Days (the 13^th-15^th of each lunar month), and we can pray the night prayers every night (or once a week).

We’ve tasted the sweetness of standing during the night; we’ve tasted the sweetness of raising our hands to Allah (swt) in supplication; we’ve tasted the sweetness of breaking our fast after a long day; we’ve tasted the sweetness of giving charity.

Continuing these habits after Ramadan may be difficult, but now you know that you can do it. The sacrifices we’ve made during this month to take full advantage of it have shown us that developing good habits and a strong spiritual relationship with Allah (swt) is not out of our reach. We’ve done it, so now can we continue it? One of the great past scholars, ibn Rajab (ra) says: “Be cautious of returning to enslavement after having been freed.”

So we ask Allah (swt), the One who guided us to worship Him in Ramadan, to help us continue in our worship and good deeds. Remember that Ramadan has left us but the One who created this month will never leave. He is Living and His reward is Everlasting.

Part I | Part II

As I became more advanced in my Arabic studies, I immersed myself in reading hadith (prophetic narrations) in the language spoken by our Messenger ﷺ (may the peace and blessings of God be upon him). The more I read, the more I realized how many narrations we—as the English-speaking community—have never read or heard of before. I began to mark and translate these narrations, in hopes of reminding myself and sharing them with others.

Reading the words of the Prophet ﷺ is like hearing them from his blessed lips. I feel the weight of his words and I reflect on his wisdom. Each of God’s Prophets had a special gift, and one of the gifts of our Messenger was “jawami’ al-kalam,” concise speech. He ﷺ was able to say something with so much meaning in only a few words. His words still carry great meaning even after translation.

Unfortunately, it seems we have lost respect for hadith. We say, “The Prophet ﷺ said such-and-such,” yet his words do not impact us as they should. In order to gain this respect for hadith, we should remind ourselves of who it was who said these words. We should get in a mind-set of reverence and love for him while reading his words (may God’s peace and blessings be upon him).

Reading hadith also gives us a chance to spend time with our Messenger ﷺ. He is not here with us physically but his words and actions, by God’s Blessings, have been recorded for us by the scholars of the past. In a famous incident, the scholar ibn al-Mubarak was known to leave his study circle immediately after it was completed and go straight home alone. One day, his friends asked him, “Don’t you get lonely?” He replied, “How can I be lonely when I am spending time with the Messenger and His Companions?”

While there are many narrations that are not well-known in English, I have chosen a few that have impacted me. I hope that you benefit from them as I have (all narrations have been graded “authentic” or “good”.)

• “The believer is friendly and likeable* ((*Can also be translated as “loving and lovable”))  and there is no good in the one who is not friendly nor likeable, and the best of them are the most beneficial to the people.” (Sahih al-Jami)
• “When Allah wants good for His slave, He occupies him with work.” The Companions asked, “And how does He occupy him with work?” The Prophet ﷺ said, “He grants him the ability and opportunity to do righteous deeds before his death, then He takes his soul in that state.” (Ahmad)
• “When Allah wants good for His slave, He purifies him before his death.” The Companions asked, “And what is the purification for the slave?” The Prophet ﷺ said, “Righteous deeds that Allah inspires to Him until he dies upon it.” (Tabarani)
• Abu ‘Inabah radi Allahu `anhu (may God be pleased with him) reported that the Prophet ﷺ said, “When Allah wants good for His slave, He makes him pleasant* ((*The Arabic word literally means to make sweet, from the word for honey)) .” The Companions asked, “And what makes him pleasant?” He ﷺ said, “He opens the door of righteous deeds for him before his death, then He takes his soul in that state.” (Ahmad)
• “Indeed Shaytan (Satan) said, ‘My Lord, by Your Honor and Might! I will not stop misleading Your slaves as long as their souls remain in their bodies.’ So Allah (swt) responded, ‘By My Honor, Might and Majesty, I will not stop forgiving them as long as they seek My forgiveness.’” (Ahmad)
• “With Allah are the treasures of good and evil and their keys are men. So glad tidings for the one who Allah makes a key for good and a lock for evil. And destruction for the one who Allah makes a key for evil and a lock for good.” (Tabarani)
• “Among the people are those who are keys to goodness and locks to evil. And from among the people are those who are keys to evil and locks to goodness. So glad tidings to the one who Allah puts the key to goodness in his hands, and destruction to the one who Allah puts the key to evil in his hands.” (ibn Maajah)
• “Most of the sins of the children of Adam are because of the tongue.” (Sahih al-Jami)
• “Guard your tongue, make your house suffice for sheltering your privacy, and weep for your wrong actions.” (Sahih al-Jami)
• “Whoever among you is able to carry out a secret good deed, then he should do it.” (Sahih al-Jami)
• “It is not proper for a believer to debase themselves.” The Companions asked, “How can we debase ourselves?” He ﷺ responded, “By placing yourself in a situation you cannot handle.”(Tirmidhi)
• “The angel of the left raises [and holds] his pen for six hours from the Muslim servant of Allah who has wronged or committed a mistake. So if he regrets and seeks Allah’s forgiveness from it he returns it back, and if that is not the case then it is written as one.” (Mu’jam al Kabeer)
• “Good news is for the one who finds in his book (i.e. his book of deeds) lots of istighfar (seeking Allah’s Forgiveness).” (ibn Majah)
• “The Lord (swt) says, ‘Whoever is busied with the Qur’an from remembrances (dhikr) and from supplicating to Me, then surely I will give him better than that which I give those who ask Me [and do not busy themselves with the Qur’an].’” (Tabarani)
• “Whoever dies and is free from three: arrogance, grudges and debt will enter Paradise.” (Tirmidhi)
• “Indeed a person’s status will be raised in Paradise and he will ask, ‘How is this for me?’ He will be told, ‘By your child’s seeking forgiveness for you.’” (Ibn Majah)
• Aisha (may God be pleased with her) narrated, “I asked the Messenger of Allah about the verse: ‘And those who give that which they give with their hearts full of fear,’ (Qur’an 23:60).” She asked: “Are they those who drink wine and steal?” The Prophet ﷺ replied, “No, daughter of al-Siddiq (i.e., Abu Bakr)! Rather they are those who fast, and those who pray and those who give charity while they fear that it (their deeds) will not be accepted from them. Those! They are the ones who race in all that is good.” (Tirmidhi)
• “Hellfire has been made forbidden for the eye which wept out of the Fear and Awe of Allah. Hellfire has been made forbidden for the eye which stayed awake and vigilant (through the night) in the Way of Allah. Hellfire has been made forbidden for the eye which looked away from that which has been forbidden by Allah.” (Hakim)
• Umm Sulaym (may God be pleased with her) came to the Prophet and said, “O Messenger of Allah, teach me some words that I can supplicate with.” He responded, “Glorify Allah (say subhanAllah) ten times, and praise Allah (say alhamdulillah) ten times, and magnify Allah (say Allahu akbar) ten times then ask for your need, surely Allah will say, ‘Surely, I have done it. Surely, I have done it.’” (Ahmad)
• “Purify these bodies (i.e., practice ablution/wudu) and Allah will purify you. Whenever a slave sleeps in a state of purification, an angel sleeps within his hair and he does not turn over during the night except that he [the angel] says: ‘O Allah, forgive Your slave, for he went to sleep purified.’” (Tabarani)
• Abu Qatada (may God be pleased with him) narrated: “A funeral procession passed by Allah’s Messenger who said, ‘Relieved or relieving?’ The people asked, ‘O Prophet! What is relieved and relieving?’ He said, ‘A believer is relieved (by death) from the troubles and hardships of the world and leaves for the Mercy of Allah, while (the death of) a wicked person relieves the people, the land, the trees, (and) the animals from him.’” (Bukhari)
• “When a slave says: laa ilaaha il Allah wa Allahu Akbar—There is no deity worthy of worship except Allah and Allah is Greater,” he said, “Allah (swt) will say: My slave has spoken the truth, there is no deity worthy of worship except for Myself and I am Greater. And when the slave says: laa ilaaa il Allahu wahdahu—There is no deity worthy of worship except Allah Alone—He (Allah) said: My slave has spoken the truth, there is no deity worthy of worship except for Myself Alone. And when he said: laa ilaaha il Allah laa shareeka lahu—There is no deity worthy of worship except Allah, He has no partner—He (Allah) said: My slave has spoken the truth, there is no deity worthy of worship except for Myself and I have no partner. And when he says, laa ilaaha il Allah lahu al mulku wa lahu al hamdu—There is no deity worthy of worship except Allah, for Him is the Dominion and for Him is the Perfect Praise—He (Allah) said: My slave has spoken the truth, there is no deity worthy of worship except for Myself and for Me is the Dominion and for Me is the Perfect Praise. And when he said, laa ilaaha il Allah wa la hawla wa la quwata ila billah—There is no deity worthy of worship except Allah and there is no might nor power except with Allah—He (Allah) said: My slave has spoken the truth: there is no deity worthy of worship except for Myself and there is no might nor power except with Me. Whoever is granted them (these words) during (the time of) his death, the fire will never touch him.” (Ibn Majah)

He was describing Asma and Aisha radi Allahu `anhuma (may God be pleased with them). Abdullah, the son of Asma and the nephew of Aisha, explained: “Their generosity was different. Aisha (ra) used to gather things, and after they had been collected, she would give them out. Asma (ra), on the other hand, would not keep anything for the next day.” (Al-Adab Al-Mufrad)

Immediately, we notice how their expressions of generosity were the exact opposite; one woman waiting until she gathered a large amount to give, while the other gave as soon as she received. Yet one method of giving was not favored over the other. Both forms of giving were equally seen as virtuous.

Among the many virtues we know of our Mother Aisha (ra), the one she received a nickname for was charity. She was called Umm al-Teeb (the mother of fragrance). Using “umm” or “mother” in Arabic emphasizes that this person is the source of something or that this is a particular characteristic of the person or object.  Aisha (ra) was called Umm al-Teeb because she used to spray perfume on the money she donated. When asked why she did this, she explained that charity reaches Allah before the receiving person’s hand ((This means that the reward for this charity is recorded by Allah (swt) first, thus “reaching” Him. It does not refer to the tangible donation.)) so she wanted it to smell nice. She did this so often that it became her trademark and earned her this nickname.

Asma (ra) was known for her strength and resilience. She was the older sister of Aisha (ra) by ten years. As a young woman, she walked miles until she reached the cave outside of the city where her her father, Abu Bakr (ra), and the Prophet ﷺ (peace be upon him) were hiding on their pilgrimage to Medina, in order to bring them food. For her creativity in bringing them supplies, the Prophet ﷺ personally gave her a nickname. She became known as Dhat an-Nitaqayn, which means “she who has two belts.” To hide the supplies she was carrying, Asma (ra) tore her belt in two and secured the packages under her clothes. A part of this story that is not well-known was that Asma (ra) was recently married and pregnant at the time.

This brief glimpse into their lives shows us how these women embodied generosity. What can we specifically learn from this narration?

Firstly, we learn that there are benefits and challenges to both ways of giving, but that both methods can make you among the most generous of people. Asma’s method teaches us that we should be in the constant habit of giving as we receive. Giving as soon as you receive can make you among the most generous of people. Aisha’s case, giving after accumulation, may seem harder. We live in a society which encourages accumulation and collecting things. When you have one thing in your hand, it may be easier to give rather than collecting a large amount and giving it all at once. But the bottom line is that we should be giving. The question is: how can we adjust this giving to fit our circumstances and make us better people?

In the Qur’an, Allah (swt) when speaking of Maryam (as) describes her as being among the most devout worshippers. He (swt) did not specify ‘devout female worshippers,’ highlighting that her devoutness was not related to her being a woman; it transcended gender. She, and all of us, are first and foremost worshipers of Allah. Similarly, Abdullah (ra) did not say these two women are the most generous women, but in his eyes, they were the two most generous people he knew.

Abdullah (ra) also noted the difference between the amount of giving (Aisha) versus the frequency of giving (Asma). Despite this stark contrast, he recognizes that either/or, both forms of giving embody generosity. It does not matter which way you follow as long as you give. Abdullah (ra) did not share what his mother and aunt actually gave, and from this we can understand that they did not only give money but assorted items.

If you were to look up “charity” in any hadith (Prophetic traditions) database, you would come up with hundreds upon hundreds of narrations and examples of charity. Allah (swt) and His Prophet ﷺ teach us that giving charity and being generous are important and noble traits of a believer. Yet, they did not give us only one way to practice generosity. An act which embodies a general virtue such as honesty or kindness can be practiced many ways. Asma (ra) and Aisha (ra) teach us two of the many ways we can be generous people.

An important lesson from this narration is that we should personalize our worship. We know that there are acts of worship which have specific conditions and practices which we cannot deviate from, such as prayer or fasting. But doing general good, which is considered worship, can be molded to fit our personalities. We all have unique gifts Allah (swt) has blessed us with. We should use these talents to worship Allah and to benefit ourselves and those around us. We should be creative and find our own unique ways of doing good, under the greater umbrella of virtuous deeds. Islam does not remove our personalities or qualities. Instead, Islam should accentuate our personalities. Dr. Sherman Jackson sums it up wonderfully by saying, “Let us not think that greatness can only be by becoming a religious scholar. Many of us don’t find greatness because we don’t find ourselves. We are too busy trying to be someone else and their greatness. Because we don’t focus on Allah we can’t see the greatness that Allah wants us to achieve. When we find that path, the talents and ingrained values will find their fruition.” ((Source: http://www.youtube.com/watch?v=sGsUGrojUqU))

You can be generous in many ways, based on your circumstances and personality, because Islam accommodates this. Sometimes we take very grand virtues and present a linear and restrictive definition of how to act upon them. For example, we all know that honesty is a virtue. But does honesty only mean to speak the truth? Doesn’t honesty include honesty in earning a lawful income or honesty in eating from pure and good sources? Generosity is not just to give money nor is it to only give something when you get it. Yes, giving money is part of generosity but it can also be to give people your full attention when speaking to them. It can be to spend time with family. It can be showing hospitality to your guests. When we restrict a virtue, we end up restricting ourselves and our Islam. If we try to manifest these virtues in everything we do, if we go beyond the linear definition, then we move past Islam as being a series of acts and rituals and instead work towards truly embodying Islamic virtues in all aspects of our lives.

This short narration from Abdullah (ra) at a cursory glance may teach us simply that generosity is a virtue. Taking a closer look allows us to see how two great women embodied generosity and how we can be creative in our worship.

Reconstructing Beauty Series:

What comes to your mind when I say, “A beautiful Muslim woman”? Many of us may think of a woman in hijab (headscarf) or modest attire. Hijab is indeed beautiful, but by thinking Islamic beauty is only because of hijab, we are perpetuating the idea that beauty exclusively applies to an image.

While our religion teaches us to take care of our bodies and to maintain a pleasant physical appearance, it also emphasizes the need for every individual to develop an inward beauty: a beauty that comes with knowing Allah subhanahu wa ta`ala (exalted is He) and obeying Him, and that transcends the mere image of a person.  This inward beauty can actually become so radiant that it manifests in a person’s external appearance. It is for this reason that some of the righteous people of the past would comment on the physical beauty of those who prayed during the night or performed other righteous deeds.  Our Prophet ﷺ (peace be upon him) mentioned again and again the beauty of he or she who embodies good character. He ﷺ also emphasized to those seeking marriage to look for the one who is beautiful as a result of their character and religion. In this way, Islam defines beauty as something more profound than just the physical.

Our history is filled with beautiful women, women who were devout in their service to God and who lived lives of purpose and meaning.  Their beauty is so much more than physical appearance; we see in them the beauty of character, morals, deeds, speech and lifestyle.

While there are multitudes of incredible women to select from in our tradition, I have specifically chosen not as well known women who will shatter our narrow perceptions of beauty and break the stereotypes of how a “righteous Muslim woman” should or should not be. Here is a brief glimpse into their lives.

A West African Beauty: Princess Nana Asma’u

We begin with the story of Nana Asma’u, the daughter of Uthman don Fodio, who was not only a renowned scholar of her time, but a poet, a political and social activist, and a creative intellectual. She is considered to be one of the greatest women of 19^th century Islamic communities. She was born in 1793 in modern-day Nigeria. A princess with an impressive lineage, she was named after a hero in Islamic heritage—Asma, the daughter of Abu Bakr, who was a strong woman in her support of Islam. She was raised in a supportive Islamic household, having not only memorized the Qur’an, but extensively learned the Islamic sciences and four languages as well.

Asma’u believed in women having a role in society and she led the women of her time by example throughout her life. One of her greatest achievements was compiling the extensive collection of writings of her father after he passed away when she was 27. The degree of respect the scholarly community had for Asma’u is seen here because they chose her to complete such a monumental task. Not only did this job require someone trustworthy, but also someone who was familiar with his writings and was well-versed in the Islamic sciences.

When she was a mother of two and pregnant with her third child, Asma’u completed the translation of the Qur’an in her native tongue and also translated her father’s work into the various dialects of the community. This shows her concern for her community and her desire to bring the knowledge of the Qur’an and Islam to her people.

Asma’u saw a dire need for the teachings of Islam to reach the women in her community and beyond the Sokoto region. She saw that women were absent from the circles of knowledge and stayed in their homes as they tended to their familial duties. Asma’u came up with a brilliant idea to not only teach these women but to teach them in the comfort of their homes. It was then that she gathered knowledgeable women in her community and trained them as teachers. This group, known as jajis, traveled to neighboring communities to bring Islamic knowledge to secluded women. This movement was called the Yan-taru movement, which means “those who congregate together” and “sisterhood”. Asma’u taught the jajis to use lesson plans, poetry, and creative mnemonic devices in their teachings.

Nana Asma’u, by the grace and guidance of Allah (swt), revolutionized the way her community learned Islam. She brought the knowledge of the religion to the people in an easy to remember fashion and wrote in their language. Her legacy is a legacy of scholarship and activism, and her name is still used today in West Africa.

A Beautiful Healer: Al-Shifa bint Abdullah

Al-Shifa was one of the early Muslims at the time of the Prophet ﷺ. Her given name was Layla and she embraced Islam in Makkah. Al-Shifa (which means a healer by God’s permission) was the nickname given to her because of her extensive knowledge of ruqya (the art of reciting supplications to use for healing), which she practiced during her days before accepting Islam. She remained in Makkah until the community of Muslims migrated to Madinah.

Until she gained the permission from the Prophet ﷺ, Al-Shifa did not practice ruqya. The Prophet ﷺ   not only gave her permission to do so, but he asked her to teach it to his wife, Hafsa.

Al-Shifa had another valuable skill, which was literacy. Having learned to read and write early on in her life, she used this skill to help the Muslim community. She taught many of the Muslim women to read and write, including some of the wives of the Prophet ﷺ.

We see her name today in the collections such as Bukhari as a narrator in the chain. Her son and some of her grandchildren as well are mentioned in these chains as having narrated from her. Al-Shifa was a special member of the community, having unique skills that made her stand out amongst the early women of Islam.

A Beautiful Worshipper: Mu’adha al-‘Adawiyah

Our next beauty, while known for her scholarly endeavors, is a woman I would like to highlight for her worship and asceticism. Mu’adha, from Basra (Iraq), was from the generation of Muslims who were born during the era of the Companions. She studied with the major companions including A’isha radi Allahu `anha (may God send peace and blessings on her), ibn Abbas (ra), and Ali (ra). This generation, known as Al-Tabi`in (those who followed), was the generation of many luminaries of Islamic history.

Whenever her name is mentioned in classical books of history and hadith (prophetic narrations), two things are always mentioned: her worship and her marriage. Her husband, also a scholar, was Silah ibn Ashim. Whenever he is mentioned, it is noted that he was her wife, and vice-versa when she was mentioned. They were a tag-team of knowledge and their love for each other was visible to those around them. Their relationship was narrated to us through her students who would share how she spoke of him after he died. In one instance she said, “I do not wish to live a longer life in this world for the sake of pleasures or comfort; rather I wish to live longer to come closer to my Lord so that He may unite me with my husband and children in Paradise.”

She was known for her worship, especially the night vigils (qiyam al-layl). She used to stand up during the night, supplicating to Allah (swt) and asking for His salvation. She would discipline and admonish herself by telling herself things like, “I am amazed at how I can sleep now while I know there will be a lengthy rest in darkness of the grave.” She also advised her daughter as she cried, “My dear daughter, be of those who worship Allah with hope and fear. Hope will fill us with serenity on the Day we meet our Lord, and fear will keep us safe on the Day mankind stands before their Lord.”

While on her deathbed, these two qualities of her worship and her marriage were displayed again. When one of her students visited her, she saw her cry and then laugh. Those around her asked, “What made you cry, and what made you laugh?” She said, “The thought of not being able to fast, pray, and remember Allah made me cry. As for my laughing, I saw my husband who died before me wearing two beautiful green garments among a large group of people. By Allah, I have never seen more beautiful people in this world—so I laughed at him.” She died before the next prayer time.

A Modern-Day Beauty: Bint al-Shati’

Our final beauty is from a more recent generation, close to our time. Aisha bint AbdulRahman, known by her pen name Bint al-Shati’, died in 1998 at the age of 85. She was born in Damietta, Egypt, in 1913. She began her studies early, memorizing the Qur’an at age five. It was accepted during that time period for women not to go to school, yet Aisha convinced her family to let her enroll in school and study in a neighboring city. Her father, a scholar at the prestigious Al-Azhar University, opposed this idea at first but embraced it at the urging of Aisha and her grandfather, the grand Imam of Al-Azhar. By 1950, Aisha became a lecturer at various universities and completed up to a doctorate degree. In 1962, she was appointed the president of the Arabic and Islamic Studies Department at Ain Shams University in Cairo.

Aisha recognized the need for positive Muslim women role models during this time in Egypt. Using her knowledge and writing abilities, Aisha began an extensive collection of writings from books, research papers and newspaper articles advocating for women’s rights and bringing Islam to the common folk. She chose the pen name Bint al-Shati’, meaning “daughter of the riverbank” to pay homage to her childhood near the Nile delta. She wrote about issues of social reform such as a woman’s role in advancing her family and raising awareness of the issues surrounding the peasants of the countryside. She wrote about Arabic literature, the Prophetic biography (seerah) and Qur’anic exegesis. One of her most famous works was the detailed biographies of the wives of the Prophet ﷺ, a work which was geared towards the Muslims of her generation.

Aisha’s home life was strong as well. Her husband not only encouraged her as she wrote and taught, but he even supervised her masters. This shows how their relationship was based on mutual support and love for one another. She won many awards during her life, including the prestigious King Faisal’s Award for Literature and Islamic Studies from Saudi Arabia in 1994. Aisha left over 40 books and hundreds of articles when she died in 1998, and her name is still mentioned as a modern woman scholar and social worker.

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Now that you have read about these women, do you not think they are beautiful? Do you not think the beauty of a woman goes beyond her physical features? We learned from the creativity and scholarship of Asma’u, the pioneering qualities of Al-Shifa, the spirituality and worship of Mu’adha, and the courage and advocacy of Aisha. These women who were from all over the world with many centuries between them teach us the importance of having high aspirations. Each of them had beautifully distinct qualities that they used to better themselves and those around them. They knew of their talents and aspired to do great things with them. By expanding our notions of beauty to outside of the purely physical realm, we can focus on what is really important: utilizing our God-given talents to help ourselves in this life and the next. Let us focus more on our inward beauty, the beauty that comes with believing in and worshipping God, and pray we can be like these women in their beautiful devotion.

Sources

Yusha’u, Jameel M. (2004). Nana Asma’u Tradtion: An Intellectual Movement and a Symbol of Women Rights in Islam During the 19^th Century DanFodio’s Islamic Reform. Retrieved from: http://www.gamji.com/article3000/NEWS3642.htm

Al-‘Affani, S. (2009) Ruhban al-Layl. Cairo: Dar al-‘Affani (Arabic).

Bint al-Shati’ article (2008). Retrieved from: http://www.alarab.co.uk/Previouspages/North%20Africa%20Times/2008/04/27-04/NAT242704.pdf

Allah (swt) says in the Qur’an:

“Indeed, the number of months with Allah is twelve [lunar] months in the register of Allah [from] the day He created the heavens and the earth; of these, four are sacred […]” (Qur’an, 9:36)

These four sacred months were mentioned by the Prophet ﷺ (peace be upon him) during his farewell pilgrimage:

“O People! Time has gone back to how it was at the time Allah created the Heavens and the Earth. A year has twelve months, four of which are sacred, three consecutive, Dhul-Qi’dah, Dhul-Hijjah, Muharram, and Rajab.” (Bukhari)

As we look through the Qur’an and Sunnah (Prophetic tradition), we are taught to respect and honor what God and His Prophet ﷺ have honored. These sacred months are a time for us to reflect on our lives, exert ourselves in extra worship and ask Allah (swt) for His forgiveness.

Specifically, Allah (swt) reminds us to guard our actions during the sacred months:

“O you who have believed, do not violate the rites of Allah or [the sanctity of] the sacred month […]” (Qur’an, 5:2)

He (swt) reminds us not once but twice to be careful of what we do during a sacred month:

“[…] so do not wrong yourselves during them (i.e., the sacred months) […]” (Qur’an, 9:36)

These two verses show us the importance of being a conscientious believer. The only way we can make sure we do not wrong ourselves during the sacred months is to be conscious of our actions. Time and time again we forget or are lax in our duties to God. Allah (swt) has given us these sacred months to turn back to Him and to take account of ourselves.

The month of Rajab comes at an important time of the year for us. The coming of this month means that we are close to yet another Ramadan, God Willing. While the validity of certain narrations or specific acts of worship for this month are disputed, we as average Muslims can use this month with the intention to mentally and physically prepare for Ramadan.

How can we honor the month of Rajab and use it as a preparation for Ramadan?

Reflect on your Life and Deeds. Take some alone time and ask yourself the hard questions we normally don’t like to think about: If I died today, where would I stand with Allah? Have I prepared for Ramadan? Have I been conscious of what I am saying and doing to those around me? Am I stagnant in my worship?

Deprive your Nafs (lower self). I was with my brother one day and I mentioned that I was hungry and wanted to get something to eat. He told me: “Teach your nafs a lesson. We shouldn’t always give it what it wants.” This does not mean that we starve ourselves or do not take care of our bodies. One of the goals of Ramadan is to increase in our God-consciousness by not indulging ourselves with what our soul desires. Eat a simple meal for a few days instead of an expensive or huge meal. Wake up early and go for a walk. Pray extra prayers. Go to the mosque for fajr if you normally do not do so. Exert yourself and do something to “teach your nafs a lesson.”

Fasting. There is no better way to prepare for Ramadan than to fast some extra days. A’isha (radia Allahu `anha—may God be pleased with her) was known to fast during the summer, and when the scholars would mention her habit, they would add: “If the price is cheap, then everyone will buy it.” Ibn Rajab explained: “She wanted to do those actions that only a few were capable of due to how hard it was to do them, and this is indicative of the high aspirations she had.” While we can’t get out of having Ramadan in the summer, we can follow our mother A’isha (ra) and be of the few that do something valuable before we are all obligated to fast. Now is the time to not only prepare for fasting but to gain some reward as the temperature rises.

Remember the Hereafter. The Prophet ﷺ said: “Hell complained to its Lord saying: O Lord! My parts are eating (destroying) one another. So Allah allowed it to take two breaths, one in the winter and the other in the summer. The breath in the summer is at the time when you feel the severest heat and the breath in the winter is at the time when you feel the severest cold.” (Bukhari)

Charity. Most of us do some act of charity every day without realizing it. In this sacred month, be charitable with the intention of pleasing God. Being courteous, helping someone, feeding another, saying a good word, sharing a reminder and even abstaining from doing a bad deed are all non-monetary forms of charity taught to us by the Messenger.

Supplicate (make du`a’) to Allah. Ask for His forgiveness and guidance. Ask Allah (swt) to bless us to reach Ramadan and to make the month of Rajab, and the following month of Sha’ban, a means for us to prepare for Ramadan. It is reported that the Prophet of God used to supplicate when Rajab came, “O Allah! Bless us during Rajab and Sha’ban, and let us reach Ramadan.”

Take Care of Your Tree. Ibn Rajab used to say: “The year is like a tree. The days of Rajab are its foliation. The days of Sha’ban are its branching and the days of Ramadan are wherein its fruits are reaped. The reapers are the believers. It is befitting for the one who has blackened his pages with sins to whiten them with repentance in this month, and for the one who has squandered his life in idleness to profit in it from what remains of his life.”

Reconstructing Beauty Series: Part I | Part II | Part III | Part IV | Part V | Part VI

We live in a time of incredible focus on physical appearances and image.  In our upcoming series Reconstructing Beauty – to be posted every Wednesday for the next five weeks, inshaAllah – some of our best writers here at VirtualMosque.com will be exploring an array of topics related to beauty, image and perception.

Jinan Yousef, author of many of our most popular series, including an ongoing feature on the Names of God, will begin by discussing Divine beauty, beauty from the perspective of the Divine, and the prophetic tradition that teaches us, “God is beautiful and loves beauty.”

In her usual poignant style, Naiyerah Kolkailah will reflect on the personal and larger effects of our perceptions of beauty, and contrast popular standards and expectations of image to those based on religious precepts.

Author and translator Amatullah will offer us glimpses into the lives of some amazing women from the history of our religious tradition, women who perhaps had a different, more spiritually grounded perspective of what a beautiful woman is and should be.

Shazia Ahmad will give a critical analysis of our culture’s fixation on youth and youthfulness, and how this relates to our perceptions of age, maturity and wisdom.

Finally, teacher and upcoming al-Azhar University graduate Muslema Purmul will conclude the series with some profound reflections on modesty and self-awareness, and their connections with gender relations in a Western context.

From popular perceptions of beauty and image to deeper and alternate definitions of what and who can truly be considered beautiful, we hope to begin a deeper discussion on beauty in the Muslim and larger community, and offer an understanding of it renewed and reconstructed.

A few gems:

The Alternation of Days

Know that time does not remain at a stand-still, for Allah subahnahu wa ta`ala (exalted is He) says:

وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ

“[…] And these days [of varying conditions] We alternate among the people […]” (Qur’an 3:140)

One time it is poverty, and another time it is wealth. Once it is honor, and another it is humiliation. So the happy one is the one who remains well-grounded in each situation, and he is the one who has taqwa (consciousness) of Allah (swt). For if he is wealthy, it beautifies him and if he becomes poor, the doors of patience open up for him. And if he is healthy, he recognizes the blessings upon him. If he is tested, he bears it all. The alternation of days does not hurt him—no matter if he is elevated, or if he is starving.

This is because all of these situations change and do not remain constant, but taqwa (God-consciousness) is the foundation of peace. It is the guard that does not sleep, taking you by the hand when you slip. And the disgraced one is the one who is deceived by the sweetness of his present situation without having any taqwa. Soon enough that situation will change and he will be a loser.

So, hold tight to taqwa in every situation. You will only see vastness in every confinement and well-being in every sickness. This is the wealth of the present, and what the future holds is known.

—Sayd al-Khatir

Supplication of the One in Hardship

When a calamity befalls the believer, he begins making du`a’ (supplication) constantly, but he may not see any sign of response for some time. When he is close to despair, Allah (swt) looks into his heart to see if he is pleased and content with the Decree, and not hopeless or discouraged. If this is his situation, then the response comes quickly. This contentment and pleasure in Allah (swt)’s Decree is what reforms and fixes the iman (faith) as well as destroys Shaytan (the devil). That moment when the believer is close to despair is when the real men are determined.

This is seen in the statement of Allah (swt):

حَتَّىٰ يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَىٰ نَصْرُ اللَّهِ

“[…] until [even their] messenger and those who believed with him said,’When is the help of Allah?’ […]” (Qur’an 2:214)

And this is what occurred with Jacob (Ya’qub, peace be upon him)—after he lost two children, he did not despair, rather he said:

عَسَى اللَّهُ أَن يَأْتِيَنِي بِهِمْ جميعا

“[…] Perhaps Allah (swt) will bring them to me all together […]” (Qur’an 12:83)

And likewise with Zakariah (peace be upon him)—he did not despair even with old age from having children:

وَلَمْ أَكُن بِدُعَائِكَ رَبِّ شَقِيًّا

“[…] And never have I been in my supplication to You, my Lord, unhappy.” (Qur’an 19:4)

So, be aware of why the response is delayed! Understand that He is The Master, and that He is The Most Wise in planning, and Most Knowing of what will lead to the reformation of His slaves. Know that He wants to put you through trials to test what you hide in your heart, and that He wants to see your humility, and that He wants to reward you for your patience. Know that He wants to test you with a delay in response so that you can fight the whispers of Shaytan.

Indeed every one of these things strengthens the recognition of His Favors and leads to being thankful to Him. Thus when the trial begins, the supplications are lengthened, and the one in hardship shows his need and takes refuge in Allah (swt)—he will be content with everything.

—Sayd al-Khatir

Keep Guard

Satan tricks people in whatever way he can, and his power over them increases and decreases according to their alertness or negligence, their ignorance or knowledge. Note that the heart is like a fortress, and the devils are always going around the fortress watching for the guards to become heedless. The guard should know all the gates of the fortress which he has been appointed to guard, and he should not let his attention slip for a moment, for the enemy never lets his attention slip.

—Talbees Iblees (Dr. Bilal Philip’s translation)

A Wake-Up Call

O you who persists in mistakes and wrong doings; O you who has turned away from what the most Loving and Compassionate commands; O you who obeys the falsifier of the path and the creator of calamities—How long are you going to insist on your misbehavior? How long are you going to keep yourself distant from your Lord? How long will you seek from this world what you cannot have, and keep away from the other world by that which you cannot possess? Neither are you sure of what Allah (swt) prepared of sustenance for you, nor are you satisfied with that which He has commanded for you. O my brother, by Allah (swt), admonition does not seem to benefit you. Afflictions do not seem to threaten you. Time does not leave you, and the call of death does not reach your ears. As if, you poor man, would live forever and you weren’t meant to expire and be forgotten!

—Bahr ad-Dumoo’ (Translated by Shazia Ahmad)

Who is the real poor person?

One should implement what he knows for it is the greatest foundation. And the poor person, the truly poor, is the one who wasted his life learning that which he does not practice. So, he loses the pleasures of this worldly life and the goodness of the hereafter, coming forth bankrupt (on the Day of Judgment) with strong evidences against himself.

—Sayd al-Khatir

وَاعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ مَا فِي أَنفُسِكُمْ فَاحْذَرُوهُ ۚ وَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ

“And know that Allah knows what is in your minds, so fear Him. And know that Allah is Oft-Forgiving, Most Forbearing.” (Qur’an 2:235)

And He (swt) says,

وَاللَّهُ يَعْلَمُ مَا فِي قُلُوبِكُمْ ۚ وَكَانَ اللَّهُ عَلِيمًا حَلِيمًا

“Allah knows what is in your hearts. And Allah is Ever All Knowing, Most Forbearing.” (Qur’an 33:51)

Why does Allah (swt) mention His Name Al-Haleem (Most Forbearing) here? When someone is haleem, it means they respond to the harm that is done to them with generosity, whereas a saabir (patient person) accepts the sorrows and hardships without showing it. Hilm is another dimension of sabr.

The use of Allah (swt)’s Majestic Name Al-Haleem gives us hope. People harbor so many negative, evil and ugly thoughts. We feel ashamed when we hear these ayaat (verses)—that Allah (swt) is aware of these ugly and evil thoughts. Allah (swt), while knowing these horrible thoughts, while having access to what is hidden in us, is Haleem with us… He is so Generous with us even though we have so much evil in our hearts. Despite what He knows of us inside, He is Haleem.

From His Divine Wisdom, He (swt) did not give humans access to each other’s internal thoughts and realities. If people knew what their loved ones thought about them, they would not forgive! This is why there is Divine Wisdom in the prohibition of spying on one another—we are not endued with enough mercy, forbearance, and love to handle what we do not know.

We must remember that Allah (swt) sees inside of us, so we must look inside of ourselves. When we are faced with a conflict, even if the other person is wrong, we must ask ourselves “What have I harbored internally that added to this conflict?” If we become angry, we should ask ourselves, “What do I have inside of me that triggered that reaction?” We only keep theories of Divine and Prophetic teachings. We must work to harbor them.

-Shaykh Mokhtar Maghraoui

I was in denial about my parents’ aging until my dad asked me to take a basket of laundry down the stairs for him because he wasn’t able to carry it. It suddenly hit me like a ton of bricks that they no longer had the strength I thought they’d always have.

The hardest part of witnessing our parents age is seeing a regression in their strength and capabilities. The two people who we turned to for a helping hand no longer have the physical strength to do so.

Yet when Allah subhanahu wa ta’ala (glorified is He) speaks of their old age in the Qur’an, He (swt) does not advise us to offer physical help to them. Rather He (swt) says:

“And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], “uff,” and do not repel them but speak to them a noble word.” (Qur’an 17:23)

While there are many verses in the Qur’an that instruct us to be good to our parents, this one specifically highlights how we should treat them in their old age. In his explanation of this verse, Shaykh al-Sha`rawi says that Allah (swt) mentions their old age here because it’s the time in their lives that they are in the most need of their children. He further explains that when parents are younger and stronger, their children rely and depend on them because they are able to help them. But as they age, the roles are reversed – the parents go from giving to being needy, from breadwinners to dependants.

One thing we all notice as our parents age is the change in their character. As we become more independent, they may become demanding, forgetful, irritable, and stubborn. Because of this change in character, Allah (swt) reminds us that especially during this time we have to show the utmost kindness and respect to them.

We are told in this verse to not treat them even with the slightest form of anger. The term “uff” is the smallest expression of dissatisfaction. For us today, this can be rolling our eyes or a slight tone of annoyance in our voices. Shaykh al-Sha`rawi mentions how hard it is to keep ourselves from expressing “uff” because sometimes we do it subconsciously. He advises that we as children should be vigilant in keeping ourselves from expressing these small gestures of annoyance and anger because of how hurtful they can be to our parents.

In the following verse, Allah (swt) goes on to explain further how we should treat them:

“And lower to them the wing of humility out of mercy and say, ‘My Lord, have mercy upon them as they brought me up [when I was] small.'” (Qur’an 17:24)

“Lowering the wings” is a saying used to express humility. It means that you have a chance to show your power, but you refrain out of humbleness. Similarly, the word “rahmah” or “mercy” gives a connotation of someone, despite having the upper-hand, still showing kindness.

Some of us may consider our parents to be difficult. We may have given up hope that our relationship with them can improve. The beauty of Islam is that God will reward you for your intentions and efforts just as He rewards for good actions. We have to put in effort before we see change. It is important for us to remember that there is no magic pill for good character. If we are truly sincere in improving our character then Allah (swt) will put us in difficult situations with difficult people. We learn good manners through these trying experiences.

We have been given an opportunity to improve our character through our parents.  As our parents age, we should speak in a kind and gentle manner. We are merciful to them. We cover their faults. We overlook the things they may do that annoy, irritate or hurt us. We reciprocate with love.

Easier said than done, right? Allah (swt) has given us the answer to why we may not have a strong relationship with our parents:

“And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], “uff,” and do not repel them but speak to them a noble word.” (Qur’an  17:23)

This verse allows us to gauge our relationship with our parents by first looking at our relationship with Allah (swt). Essentially, if we are not fulfilling our duties to Allah (swt), then we will not be able to treat our parents in the best manner ((Summarized from Br Nouman Ali Khan: http://www.youtube.com/watch?v=nRoKzXQiebs)) .The Prophet ﷺ  (peace be upon him) taught us, “Righteousness is good character,” (Muslim) so a righteous and God-fearing child will treat their parents with good manners.  Allah (swt) has placed such great importance on parents that even their religion does not warrant their child to behave improperly to them.

Now that we are older, stronger and more capable than our parents, this is the time to really show our compassion to them. Our emotions will be stirred by what they say and do, which is why Allah (swt) reminds us that instead of getting angry, frustrated or annoyed at them, we should restrain ourselves and be humble.

The Prophetic tradition provides us with motivation when we find it hard to deal with our parents:

In a famous narration, the Prophet ﷺ said, “Ameen,” to three supplications made by Angel Gabriel. One of them was, “Far away is the person whose parents, one or both of them, reach old age during his lifetime but he does not enter Paradise!” (Muslim)

This person was given a chance to enter Paradise by being good to their parents, but they let the opportunity slip away. This person lost out because of how easy it can be to gain reward for helping them or staying in their company. The Prophet ﷺ called out this person because it is the ultimate lack of mercy to leave your parents in their old age.

Similarly in another narration, the Messenger ﷺ  said, “A parent is the best of the gates of Paradise; so if you wish, keep to the gate, or lose it,” (Tirmidhi). The scholars explain this narration to mean that entering Paradise through being good to your parents is of the best ways to enter it. It not only shows the honor that lies in being good to your parents, but also that it is up the person to take advantage of this gate.

Shaykh al-Sha`rawi says, “Just as they showed you ihsan (the best form of kindness), you must do your best to do the same. But your mercy alone is not enough to compensate for what they did for you. Therefore seek the best form of mercy for them from Allah, the Most Merciful. [by saying] ‘My Lord, have mercy upon them as they brought me up [when I was] small,’ (Qur’an 17:24).”

Just as they still loved us when we said or did things to hurt them as children or youths, we in return do the same in their old age. Don’t wait until you see your parents carried out of the masjid in a box to realize how much better they deserved from you. Don’t wait until that largest gate of Paradise is closed in your face to realize how easy it could have been to enter through it.

May God have mercy on our parents.

As we discussed in the last installment, our faces are the most honorable parts of our bodies. With our faces, we are able to express our emotions and feelings. Allah subhanahu wa ta`ala (exalted is He) describes the faces of humankind in the hereafter to make their emotions more real so that we, in this lifetime, are able to imagine their expressions.

After Allah (swt) mentions the Day when family members will run away from their loved ones, He (swt) tells us:

“[Some] faces, that Day, will be bright – Laughing, rejoicing at good news.” (Qur’an 80:38-39)

For the Believers, that Day will be one of celebration. They made it into Paradise, by God’s Mercy:

“And as for those who were made to be happy, they will be in Paradise, abiding therein as long as the heavens and the earth endure, except what your Lord should will – a bestowal uninterrupted.” (Qur’an 11:108)

When I think of celebrations, I immediately remember the crowds at Tahrir Square when Mubarak stepped down. I remember the happiness and joy on the faces of Egyptians. They were hugging each other, jumping up and down, waving their flags and chanting in celebration of their success.

Take that image and multiply it by a million. That will be the celebration of the Believers in the hereafter. Their joy will not come from winning a game, winning the lottery, or winning freedom for their country. Their joy will come from being among the special ones who receive the Mercy of Allah (swt) in its greatest manifestation. Their joy will come from being in Paradise with their beloved Messenger ﷺ (peace be upon him). Their joy will come from being saved from the Fire. Their joy will come from finally being with their Lord.

Their faces will beam with light and radiating expressions of happiness:

“[Other] faces, that Day, will show pleasure. With their effort [they are] satisfied in an elevated garden.” (Qur’an 88:8-10)

Allah (swt) describes in another verse:

“[Some] faces, that Day, will be radiant.” (Qur’an 75:22)

Radiance implies beauty, so their faces will not only be joyous and smiling, but beautiful and glowing. Some Believers will be blessed with having the brightest of faces. The Prophet ﷺ said, “A group of my Ummah (community) consisting of seventy thousand persons would enter Paradise; their faces would be as bright as the brightness of the full moon.” [Muslim]

If you have ever been outside during a full moon, then you know how bright it can be. The full moon gives off a serene light. Unlike the sun, it is not a light with intense heat. Looking directly at the sun can hurt your eyes, but looking directly at a full moon is enjoyable. The Prophet ﷺ  used the example of the full moon to imply that their faces will be beautiful, radiant, and easy to look at.

Once, the Companions asked the Prophet ﷺ how he will recognize his followers that he has not met yet. He ﷺ told them: “My people would come with bright faces and bright hands and feet on account of the marks of ablution.” [Muslim]

While we may not see the physical remnants of our wudu’ (ablution) now, the parts of our body we wash in the course of our wudu’ will be illuminated on the Day of Judgment. And what is even more amazing is that these marks of wudu’ will be how our Prophet ﷺ will recognize us!

How did these bright and radiant faces look in the worldly life (dunya)?

They were humble and submissive:

“And they fall upon their faces weeping, and the Qur’an increases them in humble submission.” (Qur’an 17:109)

Recognizable through their worship:

“[…] Their mark is on their faces from the trace of prostration. […]” (Qur’an 48:29)

Kind and forgiving:

“[…] [those] who restrain anger and who pardon the people – and Allah loves the doers of good.” (Qur’an 3:134)

These faces were humble, obedient and kind during the worldly life, and Allah (swt) will bless them with glowing faces in the hereafter.