Originally published in September 2012

By Anonymous

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

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

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

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

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

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

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

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

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

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

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

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

‘When the sky breaks apart

And when the stars fall, scattering,

And when the seas are erupted

And when the [contents of] graves are scattered,

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

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

Who created you, proportioned you, and balanced you?

In whatever form He willed He has assembled you.

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

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

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

Nepal Quake: Coincidence or Reminder?

By Sara Altaf

The world is shaken,

By the shaking of Nepal

The destruction of buildings

The collapsing of homes

The loss of lives therein.

Is there a lesson?

Or

Was this incidence just a coincidence?

But how could it be a coincidence,

For we witness the world

As it remains discomposed by the tragedy.

We wonder

How did this happen?

An earthquake of such a magnitude!

Then another question creeps in our minds

An indispensable question.

“Why?”

“Why did it happen?”

Could there be a lesson for humanity?

For, surely, this is not the first time in history

That the land beneath us has trembled

That man-made infrastructure has crumbled

That our loved ones have suffered

Or even passed away.

Is any-One controlling

All that has occurred?

For we know the earth is just too majestic

To be moved by man.

Was this occurrence an awakening alert for mankind?

A reminder

That this life we live

This earth we stand on

Is not eternal.

There is a bigger reality.

The HereAfter.

The AfterLife.

It is a moment to reflect.

To snap out of heedlessness

To get back on track

And to prepare for the final quake,

That marks the beginning of the HereAfter.

inspired by my friends and the sheikhs that provided the information and life lessons

As young people, unhappiness is certainly not a feeling that is alien to us. We are all struggling in some shape or form. Sometimes, failing to succeed in our studies ruins our whole mood. Some of us are stressed about finding a job to support our living costs while others are wondering whether they picked the right degree; some may even be reading this hoping to find the motivation to pursue a goal in life. Some of us have friends suffering from an illness, or we may be the ones suffering; we might even be looking for that ‘special’ person.

There are many things for us to be unhappy about, and this post was not written to judge or look down upon those feeling unhappy. It was written because I know from experience that this feeling is difficult to live with. You may be indulging in sins, too scared to repent and return back to Allah subhanahu wa ta`ala (exalted is He). However, I want to try to give you a different perspective on all of these matters. During my moments of hardship I read many books, attended various circles and watched many lectures, and the following is what I came to realise.

No matter how bad your situation is, this dunya (material world) is the lowest of places. It is only up from here, insha’ Allah (God willing). This place was designed to be a complete test: some of us are tested with poverty, unhappiness and hardship, others with wealth, riches and goodness. It is tailored to each person and ultimately, the outcome of the test depends on how we deal with it. We fail when hardships make us bitter and we fall into the trap of believing that a merciful Lord would not make us deal with these adversities; equally, we may fall into the trap of believing that we are invincible and owe our wealth only to ourselves, forgetting to be thankful to Allah (swt) every day and to use our wealth in His way and for His sake.

The companions of the Prophet ﷺ (peace be upon him), radi Allahu `anhum (may God be pleased with them), frequently reiterated: “When things are easy they are always followed by hard times, whereas when things are hard they are always followed by easy times.” If we were just patient with all the tribulations that befall us, we would be in `ibadah (worship); we could be just sitting in our homes and, if we are patient with the trials Allah (swt) tests us with, we are in `ibadah. But if we are constantly complaining, we should know that Allah (swt) will give us more things to complain about.

When trying to overcome this sense of sadness, there are those of us who stumble due to the sins we commit. However, we need to remember a statement made by the Prophet ﷺ : “I swear by Him in whose hand is my soul, if you were a people who did not commit sin, Allah would take you away and replace you with a people who would sin and then seek Allah’s forgiveness so He could forgive them.” This is who we worship. No matter what we have done, Allah (swt) forgives if we go back to Him with a sincere heart. His mercy is beyond our understanding. “And seek forgiveness of Allah. Indeed, Allah is Forgiving and Merciful” (73:20). As Rumi said in one of his poems: “Come, come, whoever you are. Wanderer, worshiper, lover of leaving. It doesn’t matter. Ours is not a caravan of despair. Come, even if you have broken your vows a thousand times. Come, yet again, come, come.”

We know that Satan says that most of us are not in a state of gratitude. Allah (swt) states this very fact in the Qur’an: “And few of My servants are grateful” (34:13). The root of taqwa (God-consciousness) is gratitude. The Almighty is worthy of gratitude; Islam is not just about fear. We do not want to be a people who are motivated to do things only by a negative force like fear. Behind everything is Allah (swt); therefore in being grateful for everything we are grateful to Him. This effectively includes being grateful to people who harm us, because if we respond correctly, they are doing us a big favour by drawing us nearer to Allah (swt).

Now that you have understood this, sit down and think all the blessings Allah (swt) has bestowed upon you. He has allowed you to use electricity to read this piece; He has given you eyes to witness the very world He enables you to reside in. He has allowed some of us to attend universities where we enjoy the presence of great people. He has given us stomachs where we enjoy the very food He has granted us to eat. The list is endless.

Sometimes dedicating time to pondering all the things Allah (swt) has allowed us to enjoy shifts our whole mood. I do not say this just for the sake of it, but because it really is true. Over the past few days I have reflected a lot and realised that, in some way or another, Allah (swt) has answered all my pleas. Sitting down and pondering over the Mercy of Allah (swt) overwhelms me. This has certainly made me a happier person, eradicating the sense of depression, and most importantly, this realisation has made thank Allah (swt) for every incident that occurs to me. It is important to be continually in a state of reflection; the world we live in is one that can drain our iman (faith) and happiness, so the only way to overcome this is to remember and thank Allah (swt), counting our blessings more than once.

This thanking of Allah (swt) however is not merely saying ‘alhamdullilah’ (all praise be to Allah) after everything that occurs, but is also utilising the very things He has blessed us with. So if you have the gift of being creative, then use that to help those of us who are less talented in that area; if you have been blessed with wealth. donate to projects that make other human beings smile and feel this sense of gratitude. If your divine gift is in giving advice or writing, then by all means use your powerful words to help others. As the saying goes, the ‘world is your oyster’, and it is up to you to really show this gratitude.

A very noble man said not too long ago: “If you take a child and throw him or her up, there is a point when you see them go into a state of complete panic; then, when they come back to your arms, they are laughing. That is the dunya, I guarantee you. That moment is your life; you came from God and you are going back to God, and there is a moment when you are in a complete state of panic but just relax – you are in good hands. Just relax.”

Be happy, stay positive, ponder on your successes and constantly be happy with your blessings.

May peace be granted to all of us insha’ Allah.

Tareq Al-Suwaidan shared the following:

(قال الله تعالى (وللآخرة خير لك من الأولى
!! إن أول ما يخطر على أذهاننا في تفسير الآية أن الدار الأخرة خير لنا من الدنيا

.
..ولكن الآية تحمل معنى أوسع يقول : عاقبة كل أمر لك خير لك من أوله
ولذلك فإن بقية السورة كلها تأكيد لهذا المعنى
ألم يجدك يتيما) هذا أول الأمر (فآوى) هذا آخره)
ووجدك ضالا) هذا أوله (فهدى) هذا آخره)
ووجدك عائلا) هذا أوله)
،،فأغنى) هذا آخره)
.
, فذكر نفسك دائما أنك تتعامل مع رب كريم
من أوصافه سبحانه وتعالى أنه يختبر العبد بأول الضيق ثم لابد أن يفرّج وينتهي الأمر بالسعة
.
..لابد أن تكون الآخرة خير من الأولى في كل أقدار الله وتكون الآخرة خير من الأولى لمن رضي عن ال
(من احمد الهاشمي فرج الله عنه)

Translation:

Allah subhanahu wa ta`ala (exalted is He) says:

“And verily the latter portion (al-aakhira) will be better for you than the former (al-oola).” [Qur’an 93:4]

The first thing that comes to mind is that the Hereafter is better than the dunya (this life).

But this verse carries another wider meaning: what comes after every matter is better than its beginning.

And that is why the rest of the surah (chapter) affirms this meaning:

“Did He not find you an orphan…”—that is the beginning of the matter—”and give [you] refuge?” and that is the end of it.
“And He found you lost…”—this is its beginning—”…and guided [you]” and this its end.
“And He found you poor…”—this is the beginning—”and made [you] self-sufficient” is its end. [Qur’an 93:6-8]

So remind yourself always that you are dealing with a generous Lord. One of His characteristics (swt) is that He tests His slave in the beginning with constriction and then it ends with an opening.

There is no doubt that the latter portion will be better than the beginning in all of what Allah has decreed, and the end will be better than the beginning for those who are content with Allah.

[From Ahmad al-Hashimi]

By Aisha Shahnaz

Robert Frost’s “Stopping by the Woods on a Snowy Evening” is an all too familiar poem, inscribed in many literature collections and often required reading in certain English classes. In sixteen lines of poetry, Frost portrays a contemplative narrator traveling through a quiet winter landscape who stops briefly to watch the woods fill up with snow. The last four lines of the poem, though simple and unassuming, can speak in a sense about our journey through this ephemeral dunya (world) towards the Hereafter. Frost writes, “The woods are lovely, dark and deep.  But I have promises to keep, And miles to go before I sleep, And miles to go before I sleep.” ((Frost, Robert. New Hampshire. New York: Henry Holt and Company, 1923. Print.))

The image of the traveler is deeply embedded in teachings in Islam. Narrated Mujahid, ‘Abdullah bin ‘Umar said, “Allah’s Apostle took hold of my shoulder and said, ‘Be in this world as if you were a stranger or a traveler,” (Sahih Bukhari). On another occasion, ‘Abdullah ibn Mas’ud said, “The Messenger of Allah ﷺ (may Allah bless him and grant him peace) slept on a straw mat and when he got up he had a mark on his side. We said, ‘Messenger of Allah, we could make a covering for you?’ He replied, ‘What have I to do with this world? I am only in this world like a rider who seeks shade under a tree and then goes on,'” (Tirmidhi). From these ahadith (sayings of the Prophet ﷺ) we can acquire so much: that as travelers we must always keep in mind where we are headed, that we needn’t be burdened by excess luggage, that because our stay is temporary we need to live a sincere life and leave a virtuous legacy.

In Robert Frost’s poem, we can sense that the traveler is drawn by the apparent serenity of the snow and the woods, but this serenity is illusory. It isn’t permanent or everlasting. He considers laying aside his prior engagements to stay here where “the woods are lovely, dark and deep,” yet an ardent calling urges him forward towards his ultimate journey’s end. It is important for us to remember that this dunya can be beguiling, that at times the thought of stopping to repose can be alluring, but that we have an important journey to complete and higher purpose to answer for. We have “promises to keep,” namely to worship Allah subhanahu wa ta`ala (glorified is He), to try to fulfill all our obligations of faith with sincerity and humility, treat those around us with compassion, and strive for a peaceful akhirah (Hereafter).

We have “miles to go” before we “sleep”. We must use the time we are given to grow—to learn how to be kinder, more sincere, more forgiving, and more understanding. On our journey as travelers, we may hold a variety of roles: as students, teachers, workers, leaders, followers, activists, or volunteers. We are each, though traveling at our own pace, torchbearers of an important message, blessed with the ability to truly make a difference whilst on our voyage if we try. I attended a lecture by a prominent speaker a few years ago who asked us to imagine what would happen if the lights suddenly went out in the lecture hall. He went on to say that eventually the attendees could utilize their available resources (lights from their cell phones, keychain flashlights, lighters etc.) to work together to reach the exit and a find a way to turn on the light to end the darkness. He reminded us that in this life we have to learn how to use the resources we have, the light we each have been blessed with, to make it through the darkness and reach everlasting light.

Ultimately, what I’ve taken from the last few lines of “Stopping By the Woods on a Snowy Evening,” and more importantly, from the wisdom of the Prophet ﷺ in recommending living as a traveler, is that it may be snowing in the woods now and you may consider settling down out in the cold, but iridescent and beckoning ahead, a destination of true warmth and comfort lies awaiting, an everlasting refuge in the company of the righteous and nearness to the Creator. And that’s something worth striving for.

Without a doubt, our faces are the most honorable part of our body. Allah subhanahu wa ta`ala (exalted is He) has fashioned our faces in perfect proportion and has made them unique for every one of us. When Allah (swt) mentions the qualities of `Isa `alayhi assalaam (peace be upon him) to his mother, He describes him as wajeehan, honorable, which is from the Arabic word for ‘face’, wajh. We learn from this that Allah (swt) has put honor in the faces of the children of Adam, and that `Isa (as) was a person who others felt reverence and respect towards when they saw his face.

When we look in the Qur’an and Sunnah (tradition of the Prophet ﷺ, peace be upon him), we find that Allah (swt) has chosen the most honorable part of our body for the most important Day to honor or abase His servants.

When the Day of Judgment arrives, immediately the faces of the disbelievers and criminals will change:

“But when they see it approaching, the faces of those who disbelieve will be distressed, and it will be said, ‘This is that for which you used to call!’” (Qur’an 67:27).

Allah (swt) tells us how they will be recognized:

“But they who have earned [blame for] evil doings – the recompense of an evil deed is its equivalent, and humiliation will cover them. They will have from Allah no protector. It will be as if their faces are covered with pieces of the night – so dark [are they]. Those are the companions of the Fire; they will abide therein eternally,” (Qur’an 10:27).

They will feel so much humiliation that it will be noticeable on their faces. Allah (swt) uses a comparison in this verse, “as if their faces are covered with pieces of the night”, to show the extent of the disgrace that will cover them. When Allah (swt) describes faces in the hereafter as “white” or “black”, it does not refer to race or skin color. Rather the scholars of tafsir (exegesis or interpretation, i.e. of the Qur’an) explain it to be figurative for happiness and disgrace ((See Imam Zaid Shakir’s extensive explanation: http://www.central-mosque.com/fiqh/islmpblack.htm)) .

The faces of those who enter the Fire will be full of emotion:

“And [some] faces, that Day, will be contorted, / Expecting that there will be done to them [something] backbreaking,” (Qur’an 75:24-25).

Allah (swt) gives us an image of their faces by using the word basirah, meaning gloomy, miserable, scowling and scared. He (swt) further describes that if we were to see them, their faces would look as if they are expecting a great calamity. Imam as-Sa’di says that their faces will change because they know the magnitude of their punishment. Their inward feelings of humiliation result in the outwards manifestation of their gloomy and dejected faces.

In another verse, Allah (swt) depicts the state of their eyes:

“And [when] the true promise has approached; then suddenly the eyes of those who disbelieved will be staring [in horror, while they say], ‘O woe to us; we had been unmindful of this; rather, we were wrongdoers!’” (Qur’an 21:97).

Their eyes will be shakishah, which is used to describe the fixed eyes of a dead person. This word gives us a deeper meaning, showing that they will not blink out of fear and that their eyes will look disturbed and scary, just like the wide-open eyes of a dead person.

Finally, in one of the scariest descriptive verses, Allah (swt) shows us the effect of the Fire on their faces:

“The Fire will sear their faces, and they therein will have taut smiles,” (Qur’an 23:104).

Ya Rabb! (O Lord!) The Fire will burn their faces so badly that their lips will burn off to the point that their teeth only remain – giving a disturbing appearance, as if they are grinning.

How did these faces look in the dunya?

They were full of arrogant refusal:

“And when Our verses are recited to them as clear evidences, you recognize in the faces of those who disbelieve disapproval. They are almost on the verge of assaulting those who recite to them Our verses […]” (Qur’an 22:72).

And they would mock the Believers with their eyes:

“Indeed, those who committed crimes used to laugh at those who believed. / And when they passed by them, they would exchange derisive glances,” (Qur’an 83:29-30).

Our faces are a way for us to express our feelings and thoughts, sometimes unintentionally. Allah (swt) has recorded astonishing descriptions of the feelings that will show on the faces of people in the hereafter. We see through these graphic verses that the Hereafter will be an emotional time for everyone – a time of ample joy and satisfaction for one group, and a time of humiliation and sadness for another.

Ali Shareef

From eastern Congo with the rapes of hundreds of women to bombs that kill dozens in Pakistan and Afghanistan; from the raging drug battles in Mexico to the attacks on Sept. 11 ten years ago, or the other uncountable acts of violence that occur all over the world, the specter of oppression and injustice takes its daily toll on human lives.

Unfortunately, these acts of oppression and injustice have become all too common. There is not enough space in all the newspapers or enough time on the radio and television stations of the world to recount all the injustices suffered each day. Only the sadistically bizarre or the grotesquely violent forms of oppression are reported in the news; for every act that is reported there are many other abuses that will never see the light of day.

In the United States alone, FBI reports indicate that in 2008 there were approximately 2.6 violent crimes every minute. This included an average of one murder every 32 minutes and one rape every 6 minutes.

If we are to believe that a Just and Merciful Being created this world, then what role does He play and what is His response to this daily occurrence of oppression?

Human oppression is nothing new. This cycle of bloodshed and cruelty has existed since Cain killed Abel, son of Prophet Adam `alayhi as-salam (peace be upon him). There are many places in the Bible’s Old Testament where the issue of oppression is addressed, and God clearly states He will not tolerate injustice. People guilty of oppression will suffer the consequences of their actions.

The Old Testament states, “O house of David, this is what the LORD says: ‘Administer justice every morning; rescue from the hand of his oppressor the one who has been robbed, or my wrath will break out and burn like fire because of the evil you have done — burn with no one to quench it,’” (Jeremiah 21:12).

There are entire passages in the Bible where the Prophet Habakkuk cries out to God of the injustices committed, and God is said to have responded in a lengthy recrimination that curses these oppressors:

“Woe to him who builds his realm by unjust gain to set his nest on high, to escape the clutches of ruin! You have plotted the ruin of many peoples, shaming your own house and forfeiting your life. The stones of the wall will cry out, and the beams of the woodwork will echo it. ‘Woe to him who builds a city with bloodshed and establishes a town by crime!’ Has not the Lord Almighty determined that the people’s labor is only fuel for the fire, that the nations exhaust themselves for nothing?” (Habakkuk 2 9-13).

In the Qur’an as well, we read, “O you who have believed, be persistently standing firmly for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just: that is nearer to righteousness. And fear Allah; indeed Allah is Acquainted with what you do,” (Qur’an 5:8).

The Prophet Muhammad ﷺ (peace be upon him) is quoted to have said, “Beware of the supplication of the unjustly treated, because there is no shelter or veil between it and Allah.” ((Sahih Al-Bukhari and Muslim))

Many scholars agree that the cries of the oppressed rise straight to God who will answer in due time — regardless of the race, gender, or religion of the oppressed. However, one may ask, not all perpetrators of oppression face the consequences of their actions in this world.

In the great balance of justice, and all the ages of oppression that weigh heavily on the side of injustice, when and how will this balance of justice be set right? A Just God cannot allow this skewed balance to exist indefinitely. It stands to reason that there will come a time when people must account for their actions and face their consequences.

Islam teaches that people who die await the Day of Judgment or the Day of Resurrection. Depending upon the person’s deeds, he or she will rest in a state of either peace or despair. Just like Judaism and Christianity, Islam teaches that on day this universe will come to an end and herald the Day of Judgment. On this day, every single person who was born will be presented with their deeds and will be called to account for them by God.

According to one interpretation there will be three courts of judgment:

1. The first will deal with belief in the Oneness of God;
2. the second will deal with the duties and conduct of a person to other human beings;
3. and the last will deal with duties to God.

A person unable to successfully pass any of these courts will be punished in hell. ((Fazaile- A’mal))

In regard to the second court of judgment, the companion of the Prophet Muhammad ﷺ, Ali bin Abi Talib radi allahu `anhu (may God be pleased with him) said, “By Allah! If I am made to spend from dawn to dusk on thorns; and if my hands and feet were chained, and I were to be dragged through the streets and markets, it is better than to present myself to the court of Allah, if I have committed an oppression against any one of his creatures or if I have usurped the rights of another.” ((Nahjul-Balaghah))

In another narration, the Prophet Muhammad ﷺ  is quoted to have said, “Whoever has oppressed another person concerning his reputation or anything else, he should beg him to forgive him before the Day of Resurrection when there will be no money (to compensate for wrong deeds), but if he has good deeds, those good deeds will be taken from him according to his oppression which he has done, and if he has no good deeds, the sins of the oppressed person will be loaded on him.” ((Sahih Bukhari))

It is far better for those who have wronged others to make amends with them in this world than to wait until the next. The punishment of those who oppress others is such that their good deeds will be taken from them, or the sins of the oppressed will be placed upon them.

In another place in the Qur’an, we see, “The cause is only against the ones who wrong the people and tyrannize upon the earth without right. Those will have a painful punishment,” (Qur’an 42:42).

Islam confers no privileges for Muslims who oppress others, nor does Islam confer on them the status of the “chosen people” and excuse their actions. There are people of Muslim origin who are guilty of heinous actions, and there are Muslim rulers who are tyrants, but neither represents the Islamic spirit of justice.

There is a double-standard in the media by which the media is quick to label these individuals as “model” Muslims representing Islam, while it hesitates to label other oppressors of, for example, Christian origin as “model” Christians representing Christianity.

Further, due to the U.S. engagement in Muslim lands such as Iraq and Afghanistan, Muslims receive disproportionate coverage and scrutiny in the news, the likes of which is not afforded to other groups involved in violence.

This is not to say that the actions of these Muslims are to be excused, but to claim that only Muslims engage in these acts is preposterous. The level of hysteria that is raised on some news and talk shows does not reach the same fevered pitch when discussing the recent events of the Congo as it does with minor Muslim-related incidents.

Nevertheless, there can be no excuse for the oppression and injustices committed by anyone. The perpetrators of all wanton acts of violence, like those of the Congo, like those of Sept. 11, will face their Lord one day and receive their just due.

Glimpses into the World of the Unseen Part: I | II | III | IV | V | VI | VII | VIII

In the previous article, we put together the various names Allah uses for the Day of Judgement. Insha’Allah (God willing), we will be moving on today. However, moving on is not necessarily moving forward. What we will do is step back a bit and look at death, which is the real start of one’s judgment.

While we are alive on earth, the only thing guaranteed to happen in the future is death. Death is a reality that no human being can escape.

”Every soul shall taste death. Then unto Us you shall be returned” (Qur’an, 29:57)

”Wherever you may be, death will overtake you even if you are in fortresses built up strong and high.” (Qur’an, 4:78)

Why this toil through life and death and then resurrection all over again? one may ask. These are questions which have baffled philosophers throughout generations. However, we cannot ask simple mortals, however intellectual they may be, to know the matters of the unseen. Rather we will ask the One who has the keys to the knowledge of the unseen, and He subhanahu wa ta’ala answers all the burning questions in our minds:

“Who has created death and life, that He may test which of you is best in deed. And He is the All-Mighty, the Oft-Forgiving”. (Qur’an, 67:2)

If we were to go on a journey to a foreign country for just a few days, we would take over a week just preparing for it, doing the shopping, packing our bags and taking ample provisions for the journey. Then, what about the ultimate journey, the guaranteed journey, the journey that is eternal. What have we done for it? It is a one-way ticket, and the real problem is that we do not know when the boarding is going to be. It can be anytime, even now!

If life and death has been created to test which of us is the best indeed, then are we not fools if we do not make the best of this situation? The life of this world is temporary, while the life of the hereafter is everlasting. Whether it is the blessings of Paradise or the disaster of Hell, it is endless, and there will be no turning back. Therefore our choices are limited to only one – utilize this time, this moment, today. Prepare here for the Hereafter.

One of the names of the Day of Judgement we mentioned previously was Yawm Al-Hasrah, which means the Day of Regret or the Day of Distress. Have you ever imagined how the Day of Judgement would be, if you were ONE good deed short of the required for Jannah? Have you ever thought that on that day you might say, “Oh my Lord, I wish I had sacrificed that sleep for fajr”, “Uff, I wish U hadn’t committed that tiny sin there”, and so on and so forth. Subhan’Allah, the simple thought of it terrifies me.

A problem often arises. Sometimes when our iman (faith) is real high masha’Allah we feel the urge to do more and more good deeds. We can push ourselves over our limits and soon burn out. Then we fall back and end up doing even less than the obligatory, less than before.

Shaykh Tawfique Chowdhury mentioned three things to do if you are new towards Islam, and you are still in the process of “moving in” to Islam:

1. Fix your salah (prayer), first, praying them punctually, consistently and developing a serene heart.

“Successful indeed are the believers. who offer their Salat (prayers) with all solemnity and full submissiveness”. (Qur’an, 23:1-2)

2. Instead of trying to do a lot of good in one go which burns us out, we should try and remove a lot of the filthy habits that have become part of our second nature. These habits amount up and become more difficult to eliminate over time, so we should try removing them by building good habits insha’Allah. Replace one bad with one good – greed with generosity, for example.

3. Have a good circle of friends and stay in good company. “Man is likely to follow the religion of his friend. So watch out with whom you make friends.” (Abu Dawud and Tirmidhee)

A Muslim is one who loves to meet Allah, subhanahu wa ta’ala, and therefore he loves all that Allah loves and hates all that Allah hates. This is the state of iman we should aim for, where every deed we do will be for the sake of Allah, and desiring His love. Only when we have firm love for the religion of Allah, can we sacrifice for the sake of it, and work for it.

When we love someone we have both hope and fear. I love my mother more than anyone else on earth, and I have both hope and fear in her. I always hope that my mother is happy with me, loves me, is doing something good for me. On the flip side, I am always fearful of angering my mother, displeasing her, hurting her or disappointing her.

In a similar way the love for Allah is something that is greater, and it is based upon hope and fear that is far greater. Ibn Al Qayyim rahimahullah (God have mercy on him) compared Iman to a bird. The head of the bird is love, and each wing is hope and fear. If one wing were to break or weigh heavier than the other, then the bird wouldn’t be able to fly and reach its destination.

While we love Allah, we should be hopeful of His Mercy and also fearful of His Punishment. Indeed one of my favorite Shaykhs, Saalih Al-Munajjid once said:

“Love of Allah is life itself, and to be deprived of it entails a terrible death; it is the light without which one would sail in a sea of darkness; it is the cure without which one’s heart will be overwhelmed by a multitude of diseases; it is the joy without which one will remain in permanent grief; it is the essence of faith and deeds, without which they become like a soulless body.

It is the means without which people will never reach their destination nor attain their place in Paradise; it is the means with which people reach their beloved (i.e., Allah). I swear by Allah that if people can achieve this honor in both this life and the Hereafter, then they have attained the true joy and happiness.”

Such profound words subhan’Allah! It is on this note that I end for now.

May Allah indeed help us to benefit ourselves in the limited time span that we have and utilize it in shaping our homes of the hereafter, and truly find the love of Allah

If we remembered our Akhirah, would our lives be the same?
Would our interactions change?
Would we wallow in our pain?

If we remembered our Akhirah, Would the petty things matter?
Would our focus be scattered?
Would formalities flatter?

If we remembered our Akhirah, would we sit around bored?
Would we for mercy implore?
Would we fear more our Lord?

If we remembered our Akhirah, would we oppress?
Would we leave our dealings in distress?
Would our faults we confess?

If we remembered our Akhirah, would we avoid touchy issues?
Would our comrades we misuse and accuse?
Would we accept to lose?

If we remembered our Akhirah, would we slander each other?

Would we sigh to our mothers?
Would we our anger smother?

If we remembered our Akhirah, would we stress and snap?
Would we digress or interact?
Would we progress or be trapped?

If we remembered our Akhirah, would we procrastinate?
Would we hate to prostrate?
Would we wait and be late?

If we remembered our Akhirah, would we rest when tired?
Would our desires backfire?
Would we aspire to be admired?

If we remembered our Akhirah, would it all seem unfair?
Would it be rare that we despair?
Would we care and be aware?

If we remembered our Akhirah, would the task seem so daunting?
Would the serious we be taunting?
Would our skills we be flaunting?

If we remembered our Akhirah, would it still seem unimportant?
Would our souls be dormant?
Would we waste a moment?

If we remembered our Akhirah, would our hearts remain hardened?
Would we still refuse to pardon?
Would our values be bargained?

If we remembered our Akhirah, would death seem more real?
Would our souls humble when we kneel?
Would our eyes and ears be sealed?

If we remembered our Akhirah—

If…

—

Akhirah: the life to come after death.