By Hiba Khan

“To travel is to live.”– Hans Christian Andersen

It was around this time last year that I traveled to Tanzania, on my first trip to the African continent. After seeing the stars shine on the other side of the world, I have never been the same since. It was a journey that began far before I packed my suitcases or boarded the flight and one that is never really over, because of the memories and intrinsic changes that remain within me long after my physical return.

Throughout history, people have traveled for a whole host of reasons. In my case it was to implement humanitarian aid projects. The truth is that any journey, however far away, however long it lasts, possesses the potential to enlighten and enrich the soul, therefore serving as a means to discover and attain nearness to He who created and sustains this world.

From the very first step onto the flaming red African soil, I found wonder and beauty in every person’s face, in every mud hut that was a symbol of the natural simplicity and struggle of the families, in every word spoken in the native tongue—not to mention the surreal, mesmerising natural beauty with which the continent has been blessed. The overwhelming culture shock was tempered by the recognition that human life is the same everywhere and kindness exists in a smile regardless of what country you are in. I opened my eyes and heart and learned more about the world than newspapers could ever tell. I traveled to bring what little I could to a part of the globe whose riches are dispersed differently and made many realizations in the process, which I wish to share with you.

“And it is enough to realize Allah’s beauty when we know that every internal and external beauty in this life and the next are created by Him, so what of the beauty of the Creator?” – Ibn Qayyim

The aim of every step we take should be to please and worship our Lord, and a necessary component of this is to fully appreciate the beauty around us in all its magnitude and depth. On my journey, I realized that the meaning of being a traveler is far deeper than I had first thought. It is to see, hear and feel beauty in the mundane; it is to marvel at the artistry of Allah (subhanahu wa ta`ala – exalted is He) everywhere you turn; it is to relate the physical world around you to its source, God The Sublime. With the right mindset, travel becomes a spiritual process that fundamentally transforms your existence, and it is essential for every Muslim to experience. In this way, I understood that the purpose of travel was not just to go, but to be, and thus my travels resulted in the stimulation of my mind and soul.

The value of travel is not proportional to the number of stamps on your passport. You may gain more from experiencing a single country thoroughly and in all its complexity than from superficial and hurried trips to fifty countries. The traveler mentality of appreciation and reflection can be applied to a trip to the supermarket just as much as a trip across the world. It can transform how you view your neighbors, the attention you pay to the birds you hear in the morning, or how you treat the cashiers in the supermarket, but the focus of this article will be on travel to foreign places.

The concept of travel as a means for spiritual growth, contemplation and learning as well as a means for societal progress has been important throughout Islamic tradition and history. It is clear from the accounts of Muslim geographers who mapped the globe; students who ventured far and wide to study with scholars; astronomers, linguists, scientists and emissaries that embarked on voyages around the world, as well as from the sunnah (tradition) of the Prophet ﷺ and the following Qur’anic ayah (verse):

“Say, [O Muhammad], ‘Travel through the land and observe how He began creation. Then Allah will produce the final creation…” (29:20)

Actions are judged by intentions, so the first step toward getting the most out of your trip is to make the sincere intention to travel for the sake of Allah (swt), for every step you take along the way to be a step closer to Him. You can start by reciting the du`a’ (supplication):

Allahumma aftahli abwaaba rahmatika – O Allah, open the doors of your mercy to me.

As with everything in Islam, travel has a higher purpose. This purification of intention will insha’Allah (God willing) facilitate the productivity and maximize the gain from the trip, both in this life and the next, so taking some time out to order your thoughts and prayers is essential.

While traveling, praise Allah (swt). Be grateful for the opportunities He has afforded you, seek Him everywhere you look, call out to Him and He will respond. During a moment of nighttime stillness, stand in awe of He who placed the stars there for you to see. When meeting people on your travels, remember that they are in their own right blessed works of His creation and that you can learn something from every single one of those souls He has put in your path.

Open your mind. We are an ummah (community) rife with racism and cultural prejudices and superiority complexes. Adopt the fundamental Muslim attitude that no human is better than another except according to his piety, captured in the verse:

“O mankind, indeed we have created you from male and female and made you peoples and tribes that you may know one another…” (49:13)

Cultural traditions and differences—such as in food, music, and clothes—are part of the beauty of diversity that Allah (swt) has blessed us with. They should be celebrated (within the bounds of Islam) and most importantly, respected. As Mark Twain said, “Travel is fatal to prejudice, bigotry, and narrow-mindedness.” With the right approach, visiting other countries and experiencing other cultures can break down barriers, build mutual understanding and connect people—all of which are critically important for Muslim communities today. Be prepared to re-examine and revaluate your perceptions to ensure that you do not filter out anything that does not fit your pre-existing ideas. Try not to see things as YOU are, but instead, as THEY are.

Research is also key to getting the most out of your trip. Read books about the region and the people you are visiting. Make an effort to learn the language. Find out about the history, geography and local customs. This will give you context and ultimately enable you to fully live the experience. Immerse yourself in the place where you are traveling and aim to have the most authentic experience possible. Often, sticking to only the tourist attractions of a country can prevent you from seeing the real deal. Whether getting lost in the terracotta-colored alleyways of downtown Rome or eating a home-cooked meal on an African beach, aim to see the country the way the locals do, rather than skimming the surface as a foreigner.

As with all aspects of life as a Muslim, there are etiquettes for travel. Due thought and consideration must be put into safety, following the rules of the land, always upholding good morals and being as ethical as possible. Also, as morbid as it sounds, we are encouraged to prepare a last will before embarking on travel.

Being away from your usual environment can be emotionally, physically and spiritually rejuvenating. Seize this opportunity to challenge yourself. This could mean breaking a bad habit, conquering a tendency to remain within your comfort zone or reflecting on how you can develop as a person. While much transformation will occur without you even realizing, take that extra step to actively better yourself.

It can also be very refreshing to unplug from technology like phones and laptops. Enjoy your time away from the stress that arises from nonstop communication and allow your soul to regain peace, balance and focus.

As you travel, keep track of your achievements and reflections in a diary. Some prefer video diaries or blogging others a conventional pen and paper. Whatever method you choose, be sure to record your journey to look back on in years to come, share with loved ones back home, and utilize as a tool for ongoing personal development.

A picture speaks a thousand words. Photographs can trigger feelings and nostalgia like nothing else, and freeze-framing moments along the way is now second nature to many of us. Whether your pictures get uploaded to Facebook or Instagram, developed and exhibited in a gallery, shown to family and friends or scrapbooked, a good camera is definitely a worthwhile investment.

Prepare beforehand. Attend to technical necessities like identifying masjids (mosques), obtaining necessary vaccinations and planning how to navigate your route. Your research should tell you what to pack, such as mosquito repellent or warm clothes. Have an idea of what you are doing and when in order to make the most of your time, but be open to spontaneity! Embrace whatever happens with good will and view it as an adventure.

And last but definitely not least, the most important provision, Allah (swt) tells us in the Qur’an, is taqwa (God-consciousness). Be conscious of Him in all your dealings and affairs.

Every one of the hundreds of countries across this world has its own personality and is home to millions of unique souls. Even the sunset is not quite the same in any two cities. Each place has its own world to offer you, if you are willing to explore it.

But being a traveler does not mean you have to voyage for thousands of miles. You have the ability to think, feel and live as a traveler starting right now if you want. You must simply seek everyday to be inspired, healed and challenged by what’s already around you. Engage meaningfully with the world and allow it to awaken your soul, open your mind and fill your heart. Embrace whatever He gives you in the daily journey that is life, all the while drawing closer to your Lord.

“The real voyage of discovery lies not in seeking new landscapes, but in having new eyes.” —Marcel Proust

Abridged and translated ((Some liberty has been taken with the translation, while preserving the meaning, to increase readability in English.)) by Huda Shaka and Naiyerah Kolkailah

Inaba, turning to and returning to Allah subhanahu wa ta`ala (exalted is He), is a concept often repeated and enjoined in the Qur’an.  The Exalted says, “And return [in repentance] to your Lord and submit to Him before the punishment comes upon you; then you will not be helped.” [Qur’an, 39:54]

And He says, recounting the words of Prophet Shu`ayb, “…And my success is through none but Allah. Upon him I have relied, and to Him I return.” [Qur’an, 11:88]

He also says, “…(this) gives insight, and it is a reminder for every servant who turns [to Allah].” [Qur’an, 50:8]

And, “Indeed, Allah leaves astray whom He wills and guides to Himself whoever turns back [to Him].  [Qur’an, 13:27]

In His description of Prophet Dawud, He says, “…and he fell down bowing [in prostration] and turned in repentance [to Allah]. [Qur’an, 38:24]

Inaba is the act of returning to Allah (swt), where one directs the heart’s drives and attracting forces to Him.  It incorporates both love and fear, for the one who is returning loves the One she is returning to, and she is also submissive, devout, and humble towards Him.

People are at various levels in their means of returning to Allah (swt).  Some turn back to Allah (swt) by leaving certain transgressions and sins.  This return comes from being aware of Allah’s punishments, and is brought about through knowledge, fear and cautiousness.

Others return to Him by delving into different types of worship and devotional acts. They strive to perform these acts diligently, and the acts of obedience become beloved to them.  This return stems from having hope and being aware of Allah’s promise, His reward, and loving Allah’s generosity towards them.  These people are more light-spirited and at ease than the first group because they have a strong sense of hope and awareness of God’s Compassion and Benevolence.

Both groups are returning to Allah (swt) through hope and fear, but the fear of the second group falls under their broader feeling of hope, while the hope of the first group falls under their overarching feeling of fear.

There are yet others who return to Allah (swt) through supplication and invocation, humbly begging and pleading for all their needs from Him.  This return comes from witnessing His favors and abundant blessings, as well as His Generosity and Capability. So, they direct their pleads to Him and rest their hopes in Him.  They still enjoin the good and forbid the evil, but this is their particular way of returning to Him.  They were not blessed with performing many devotional acts, and their hope in Him comes mainly at the time of difficulty and adversity. So, their return is one of necessity and not of choice.

These are like the people Allah (swt) describes: “And when adversity touches you at sea, lost are all those you invoke except for Him,” [Qur’an, 17:67], and His saying: “And when they board a ship, they supplicate to Allah—sincere to Him in religion…” [Qur’an, 29:65]

All these people may have souls that are looking away from Allah, the Exalted. They are leaving Him and looking towards something more naturally familiar to the self, which has come between it and its return to the One it should truly worship—and its real Lord.

The most elevated type of return is the returning of the entire soul (ruh) to Him because of intensely pure love, which suffices over everything besides the Beloved and Worshiped One. When the souls turn to Him, nothing else stays behind because all the organs follow the soul.  So, when the soul turns to Him as a true lover—with every vein and joint having serene love for his Loved One— then all His might, and limbs and senses also return to Him.

The heart, too, returns to Allah (swt) with love, supplication, humiliation, and brokenness.  The mind returns by acting upon the commands of the loved One, surrendering to them, and giving them authority over all else—for there remains in the mind no doubt or suspicion about them.  The nafs (self) returns by obediently following the commands, and by giving up lowly habits, immoral behavior, and corrupt intentions. Instead, it completely follows His commands, surrendering to Him and wanting Him over everything else. The nafs no longer contains desires that challenge God’s command, and it authorizes its Lord in managing its affairs. It surrenders to His Rule, while being content with His Decree.

Such a sincere return to Allah (swt), for even one hour of your life, is more beneficial and fruitful than many years of other kinds of inabah. How can one even compare the level of this return to Allah (swt) with all the others? That is the bounty of Allah (swt), which He gives to whom He wills.  Indeed, a person with this type of inabah has a soul that is ever-returning, even if the signs of its returning are hidden from him because he is distracted. Its returning is silently present, like the presence of ammunition in a weapon.

For those who engage in the previously mentioned types of return, if any of them turn to Allah (swt) for a brief time through supplication, remembrance, and invocation, his nafs heart, and mind sometimes turn away from the One He is returning to.  Parts of him return for a brief time, but then he leaves and turns towards the desires of his nafs and whatever his nature calls him to.

In the end, Allah is the One who grants success and provides help, and there is no Lord other than Him, and no deity except Him.

Excerpts from Tareeq al-Hijratayn wa Bab as-Sa`adatayn

“O mankind, you are those in need of Allah, while Allah is the Self-Sufficient, Praiseworthy One.” (Qur’an 35:15)

In this verse, the Exalted One shows that the slaves’ need for Him is intrinsic to the slaves—just as being Self-Sufficient and Praiseworthy are intrinsic qualities for Him.

His Self-Sufficiency and His Praiseworthiness are innate constants in Him, not caused by any external factors bringing about these traits. Everything else’s need for Him is also an innate constant not caused by external factors. So, this need is not due to a new occurrence or condition; rather, it is an inherent quality of the needy.

The creation is impoverished, needing its Lord because of its nature—not because of some external cause; and all the ‘causes’ mentioned for this need are evidence of the need, but they are not actually causes; for what is intrinsic does not require a cause.  It is impossible for the slave to be anything but needy, and it is impossible for the Exalted Lord to be anything but Self-Sufficient, just as it is impossible for the slave to be anything but a slave and the Lord to be anything but a Lord.

The Two Types of Need

If the above is understood, then the next point is that there are two types of need. The first is a compulsory, general need—one which cannot be evaded neither by a righteous nor wanton person.  This need does not require praise or disparagement and neither does it require reward or punishment, for it is as natural as the creation being created.

The second need is a voluntary need, and it is a result of two honorable pieces of knowledge: the slave’s knowledge of his Lord, and the slave’s knowledge of himself.  When a slave gains these two pieces of knowledge, they result in a need that actually becomes the source of his ultimate freedom, and the definition of his success and happiness. People vary in their degree of experiencing this need based on the variation in their understanding of these two pieces of knowledge.

It is from here that those who fail are let down and those who succeed are given success; for the one who fails is veiled from his true nature, and forgets himself and his need for his Lord. Thus, he dominates and transgresses and therefore becomes deserving of wretchedness.

“No! [But] indeed, man transgresses.  Because he sees himself as self-sufficient.” (Qur’an 96:6-7)

“As for he who gives and fears Allah

And believes in the best [reward],

We will ease him toward ease.

But as for he who withholds and considers himself free of need

And denies the best [reward],

We will ease him toward difficulty.” (Qur’an 92:5-10)

The best of creation are the most complete in their worship, and the greatest witnesses to their need for their Lord and their inability to be free of needing Him—even for a blink of an eye.  This is why the Prophet ﷺ (peace be upon him) made the following prayer: “Rectify for me all of my affairs and do not leave me to myself, even for the blink of an eye, nor to any of your creation.” ((At-Tirmidhi 2140, Ahmed 3/112 and 257))

The Prophet ﷺ (peace be upon him) knows that his heart is in the Hand of the Most Compassionate, and he does not own any part of it, and that God the Exalted directs it as He wishes.  How would he not know that when he recites, “And if We had not strengthened you, you would have almost inclined to them a little.” (Qur’an 17:74)? His need ﷺ for his Lord is measured by his knowledge of Him, and his closeness to Him.

Contemplate Allah’s words in the verse: “[…] you are those in need of Allah.”  The use of the name “Allah” and not Rabb (Lord) allows for the inclusion of both types of need: a need for His Lordship, which is the general need of all creatures, and the need for Him as a deity (to worship)—which is the specific need acknowledged by His prophets, messengers and righteous slaves.  This latter need is the most beneficial need, and it is this specific not general need that scholars refer to and address the most.

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

This ends the sequence of articles and I hope and pray you benefitted from it. I ask Allah subhanahu wa ta`ala (exalted is He) to accept it and to forgive me for my shortcomings. We will end by again speaking about Jannah (Paradise) as that is what we strive to attain.

Ibn al-Qayyim said, in regards to the description of the Paradise and the delights that it contains:

“And if you ask about its ground and its soil, then it is of musk and saffron.

And if you ask about its roof, then it is the Throne of the Most Merciful.

And if you ask about its rocks, then they are pearls and jewels.

And if you ask about its buildings, then they are made of bricks of gold and silver.

And if you ask about its trees, then it does not contain a single tree except that its trunk is made of gold and silver.

And if you ask about its fruits, then they are softer than butter and sweeter than honey.

And if you ask about its leaves, then they are softer than the softest cloth.

And if you ask about its rivers, then there are rivers of milk whose taste does not change, and rivers of wine that is delicious to those who drink it, and rivers of honey that is pure, and rivers of water that is fresh.

And if you ask about their food, then it is fruits from whatever they will choose, and the meat of whatever birds they desire.

And if you ask about their drink, then it is Tasneem ((Tasneem is a fountain in Paradise)) , ginger, and Kaafoor ((Kafoor in translated as Camphor in most translations. Etymologists derive the word kafoor from the root word kfr)) .

And if you ask about their drinking cups, then they are crystal-clear and made of gold and silver.

And if you ask about its shade, then a fast rider would ride in the shade of one of its trees for a hundred years and not escape it.

And if you ask about its vastness, then the lowest of its people would have within his kingdom and walls and palaces and gardens the distance that would be travelled in a thousand years.

And if you ask about its tents and encampments, then one tent is like a concealed pearl that is sixty miles long.

And if you ask about its towers, then they are rooms above rooms in buildings that have rivers running underneath them.

And if you ask about how far it reaches into the sky, then look at the shining star that is visible, as well as those that are far in the heavens that the eyesight cannot possibly reach.

And if you ask about the clothing of its inhabitants, then they are of silk and gold.

And if you ask about its beds, then its blankets are of the finest silk laid out in the highest of its levels.

And if you ask about the faces of its inhabitants and their beauty, then they are like the image of the Moon.

And if you ask about their age, then they are young ones of 33 years in the image of Adam, the father of humanity.

And if you ask about what they will be hearing, then it is the singing of their wives from among the Hoor al-’Ayn, and better than that are the voices of the Angels and the Prophets, and better than that is the Speech of the Lord of the Worlds.

And if you ask about their servants, then they are young boys of everlasting youth who resemble scattered pearls.

And if you ask about their brides and wives, then they are young and full-breasted and have had the liquid of youth flow through their limbs; the Sun runs along the beauty of her face if she shows it, light shines from between her teeth if she smiles; if you meet her love, then say whatever you want regarding the joining of two lights; he sees his face in the roundness of her cheek as if he is looking into a polished mirror, and he sees the brightness from behind her muscles and bones; if she were to be unleashed upon the World, she would fill what is between the Heavens and the Earth with a beautiful wind, and the mouths of the creation would glorify, praise, and exclaim greatness, and everything between the East and the West would be adorned for her, and every eye would be shut from everything but her, and the light of the Sun would be outshone just as the light of the Sun outshines the light of the stars, and everyone on the face of the Earth would believe in the Ever-Living, the One who Sustains and Protects all the exists.

And the covering on her head is better than the World and all that is in it, and she does not increase with age except in beauty; free from an umbilical cord, childbirth and menses, and pure of mucous, saliva, urine and other filthy things; her youth never fades, her clothing is never worn out, no garment can be created that matches her beauty, and no one who is with her can ever become bored; her attention is restricted to her husband, so she desires none but him, just as his attention is restricted to her so she is the sole object of his desire, and he is with her in utmost safety and security, as none has touched her before of either humans or Jinn.

And if you ask about the Day of Increase (in reward) and the visit of the all-Mighty, all-Wise, and the sight of His Face – free from any resemblance or likeness to anything – as you see the Sun in the middle of the day and the full Moon on a cloudless night, then listen on the day that the caller will call: ‘O People of Paradise! Your Lord – Blessed and Exalted – requests you to visit Him, so come to visit Him!’ So they will say: ‘We hear and obey!’

Until, when they finally reach the wide valley where they will all meet – and none of them will turn down the request of the caller – the Lord – Blessed and Exalted – will order His Chair to be brought there. Then, pulpits of light will emerge, as well as pulpits of pearls, gemstone, gold, and silver. The lowest of them in rank will sit on sheets of musk, and will not see what those who are on the chairs above them are given. When they are comfortable where they are sitting and are secure in their places, and the caller calls: ‘O People of Paradise! You have an appointment with Allah in which He wishes to reward you!’ So they will say: ‘And what is that reward? Has He not already made our faces bright, made our scales heavy, entered us into Paradise, and pushed us away from the Fire?’

And when they are like that, all of a sudden a light shines that encompasses all of Paradise. So, they raise their heads, and, behold: the Compeller – Exalted is He, and Holy are His Names – has come to them from above them and majestified them and said: ‘O People of Paradise! Peace be upon you!’ So, this greeting will not be responded to with anything better than: ‘O Allah! You are Peace, and from You is Peace! Blessed are You, O possessor of Majesty and Honor!’ So the Lord – Blessed and Exalted – will laugh to them and say: ‘O People of Paradise! Where are those who used to obey Me without having ever seen Me? This is the Day of Increase!’

So, they will all give the same response: ‘We are pleased, so be pleased with us!’ So, He will say: ‘O People of Paradise! If I were not pleased with you, I would not have made you inhabitants of My Paradise! So, ask of Me!’ So, they will all give the same response: ‘Show us your Face so that we may look at it!’ So, the Lord – Mighty and Majestic – will remove his covering and will majestify them and will cover them with His Light, which, if Allah – the Exalted – had not Willed not to burn them, would have burned them.

And there will not remain a single person in this gathering except that his Lord – the Exalted – will speak to him and say: ‘Do you remember the day that you did this and that?’ and He will remind him of some of his bad deeds in the Worldly life, so he will say: ‘O Lord! Will you not forgive me?’ So, He will say: ‘Of course! You have not reached this position of yours (in Paradise) except by my forgiveness.

So, how sweet is this speech to the ears, and how cooled are the righteous eyes by the glance at His Noble Face in the Afterlife…

{Some faces that Day will be shining and radiant, looking at their Lord…} (al-Qiyaamah 75:22-23)”

[from  Haadi al-Arwaah ilaa Bilaad il-Afraah by Ibn al-Qayyim, pg. 193]

Wouldn’t you love to enter that?

by Sabeen Mansoori

The light is red. It seems to have been red for an eternity. The minutes tick slowly forward as the heat of the sun mercilessly beats down. Is it broken? You are so late! Not a single vehicle is passing through the intersection. It seems to be red for everyone. The empty intersection shimmers like a mirage before your eyes. Surely it must be malfunctioning. The person in the car next to you mouths a curse and as if on a cue you complain, “It’s never going to turn green.” The instant the words leave your lips, as if by magic, the light turns green and you are free to go.

How many times do we try our best not to complain but the circumstances seem truly impossible and whining just seems the natural, acceptable thing to do? We rarely question these slips of the tongue, especially because everyone around us is doing the same. But these sighs, eye rolls and snippets of ingratitude chip away at our iman (faith). They are a subtle form of arrogance. The thought process behind the complaints is that I am so special that all lights should turn green as I approach. The carefully crafted car commercials are a true indicator of what our hearts desire. In the commercials there are rarely any stop lights.  The cars zoom by or climb to heights that no mortal can actually drive to; leaving all the ordinary people in the dust. Confetti falls and flags wave in the breeze as music blares in the background.

This message of hedonistic self-fulfillment is the greatest trap of Shaytan (Satan). When he promised Allah subhanahu wa ta`ala (may He be glorified and exalted) that he would take us down with him to hellfire his strategy was already set. He did not ask for a few years to operate. He asked for our entire testing period.

“(Satan) said, “Reprieve me until the Day they are resurrected.”  (Qur’an, 7:14)

What worked for him would work for humans, since we are mere mortals crafted from clay. If he could make us arrogant and ungrateful, than the descent to moral depravity and the fall from the favor of Allah (swt) would be simple. There are those, however, who escaped from his devious designs and made it safely through this life and were guaranteed Paradise. Most eminent among them was the second Khalifah `Umar bin Khattab radi Allahu `anhu (may Allah be pleased with him).

The Prophet ﷺ (peace and blessings of Allah be upon him) said, “O Ibn Al-Khattab! By Him in Whose Hands my life is! Never does Satan find you going on a way, but he takes another way other than yours,” (Sahih Bukhari). Subhan’Allah—glory be to God—the life of Umar (ra) is an amazing story of the love of Allah (swt) and His Messenger ﷺ. That love is stamped forever on the pages of history through his success in this world and in the Hereafter. But why did Shaytan consider him a hopeless case? Why was the Shaytan, who whispers to us day and night, afraid to even go near `Umar?

`Umar (ra) was a source of strength for the Muslims from the day he accepted Islam to the day he returned to his Lord.  Verses of the Qur’an were revealed that agreed with his opinion. During his ten years as the khalifah (caliph) the Muslim state grew to an unprecedented degree as the empires of Persia and Rome toppled. `Umar (ra) had much to be proud of, but he never let arrogance taint and destroy any of his deeds. He led a simple, humble life and even at the moment of death asked his son to put his face on the ground.

If we look into his achievements as a sahabi (companion) and as a khalifah and then we read his words his greatness becomes apparent. From `Amir ibn Rabi`a: “I saw `Umar pick up a straw from the ground and say, “Would that I were this straw! Would that I were nothing! Would that my mother never bore me!”

He walked the streets of his city for fear that Allah (swt) would hold him to account. From Dawud ibn `Ali: “If a sheep dies on the shore of the Euphrates I fear lest Allah ask me to account for it on the Day of Resurrection.”

Once `Umar (ra) called people to the Masjid and when they all assembled, `Umar stood on the pulpit and said, “I had some aunts and I would take their goats or sheep to this valley and I would come back at the end of the day and they would give me a handful of dates or raisins and I would have a miserable day.” Then he came down from the pulpit. Abdul Rahman ibn ‘Awf (ra) said, “You haven’t done more than belittle yourself.” `Umar (ra) replied, “Woe to you son of ‘Awf! My nafs [lower self] was telling me that you are Ameer ul-Mu’mineen so who is better than you? So I wanted to teach myself a lesson and let it know who it is.”

How could Shaytan influence his nafs when he never let it stray for a moment? He reined in his ego before it had a chance to become inflated. It is reported that `Umar ibn al Khattâb (ra) said: “Bring yourselves to account before you are brought to account, and weigh your deeds before they are weighed,” (At-Tirmidhî).

It would have been so easy for `Umar (ra) to let his achievements instill in him a sense of false pride but he always considered himself nothing but a slave of Allah (swt). Presidents and kings rule for a few years and have memorials and statues built in their honor and books written eulogizing on their greatness. They write memoirs listing and elaborating on their terms in office. `Umar (ra) who was assassinated while in salah (prayer) was worried about completing his salah even as the blood poured out of his body! He was irritated with Ibn Abbas (ra) because while trying to comfort him Ibn Abbas (ra) used words of praise. `Umar (ra), whose example we can only read about and tremble at his greatness, was with his last breaths anxious about being saved from the fire:

“When `Umar was stabbed, he showed signs of agony. Ibn `Abbas, as if intending to encourage `Umar, said to him, ‘O Chief of the believers! Never mind what has happened to you, for you have been in the company of Allah’s Apostle and you kept good relations with him and you parted with him while he was pleased with you. Then you were in the company of Abu Bakr and kept good relations with him and you parted with him (i.e. he died) while he was pleased with you. Then you were in the company of the Muslims, and you kept good relations with them, and if you leave them, you will leave them while they are pleased with you.’ `Umar said, (to Ibn “Abbas), ‘As for what you have said about the company of Allah’s Apostle and his being pleased with me, it is a favor Allah did to me; and as for what you have said about the company of Abu Bakr and his being pleased with me, it is a favor Allah did to me; and concerning my impatience which you see, is because of you and your companions. By Allah! If (at all) I had gold equal to the earth, I would have ransomed myself with it from the Punishment of Allah before I meet Him,’” (Sahih Bukhari).

Shaytan was smart enough to realize early on that it would be useless to waste time trying to deceive `Umar (ra). Shaytan’s time is much better spent riding with us. Ibn Qayyim described Shaytan as patient. He can wait for years till his whispers convince someone to boast about an act of goodness they had done. Sadly for many of us he only has to wait a few seconds before we utter some words of arrogant impatience.

The reality is that we can only pay lip-service to the greatness of `Umar (ra). There is little chance that we will adopt his ascetic lifestyle and attain the high stature of humility that he achieved.  One small step that it is possible for us to take is to eliminate the whining from our lives and become content with what Allah (swt) has blessed us with. This could be as simple as accepting the seemingly interminable thirty seconds at the light, or the greater challenges that we face in our relationships, finances and health. We cannot convince Shaytan to take another street but we can gradually nurture our level of patience so that we make his journey as miserable as possible. If Allah (swt) wills, the light will still turn green and opportunities to do good will open up before our eyes.

Ocean of Dunya: Part I | Part II

No one likes to fall. And few people would ever choose to drown. But in struggling through the ocean of this life, sometimes it’s so hard not to let the world in. Sometimes the ocean does enter us. The dunya does seep into our hearts.

And like the water that breaks the boat, when dunya enters, it shatters our heart.  It shatters the boat. Recently, I was reminded of what a broken boat looks like, of what happens when you let everything in. I was reminded because I saw someone, just like me, fall in love too much with this life and seek to be filled by the creation. So the ocean of dunya shattered her boat, as it had shattered mine, and she fell out into the water.  But she stayed down too long, and didn’t know how to come back up or what to hold on to.

So she drowned.

If you allow dunya to own your heart, like the ocean that owns the boat, it will take over. You will sink down to the depths of the sea. You will touch the ocean floor. And you will feel as though you were at your lowest point. Entrapped by your sins and the love of this life, you will feel broken. Surrounded by darkness. That’s the amazing thing about the floor of the ocean. No light reaches it.

But, this dark place is not the end. Remember that the darkness of night precedes the dawn. And as long as your heart still beats, this is not the death of it. You don’t have to die here. Sometimes, the ocean floor is only a stop on the journey. And it is when you are at this lowest point, that you are faced with a choice. You can stay there at the bottom, until you drown. Or you can gather pearls and rise back up—stronger from the swim, and richer from the jewels.

If you seek Him, God can raise you up, and replace the darkness of the ocean, with the light of His sun. He can transform what was once your greatest weakness into your greatest strength, and a means of growth, purification and redemption. Know that transformation sometimes begins with a fall. So never curse the fall. The ground is where humility lives. Take it. Learn it. Breathe it in. And then come back stronger, humbler and more aware of your need for Him. Come back having seen your own nothingness and His greatness. Know that if you have seen that Reality, you have seen much. For the one who is truly deceived is the one who sees his own self—but not Him.  Deprived is the one who has never witnessed his own desperate need for God.  Reliant on his own means, he forgets that the means, his own soul, and everything else in existence are His creation.

Seek God to bring you back up, for when He does, He will rebuild your ship. The heart that you thought was forever damaged will be mended. What was shattered will be whole again. Know that only He can do this. Seek Him.

And when He saves you, beg forgiveness for the fall, feel remorse over it—but not despair.  As Ibn ul Qayyim (ra) has said: “Satan rejoiced when Adam (peace be upon him) came out of Paradise, but he did not know that when a diver sinks into the sea, he collects pearls and then rises again.”

There is a powerful and amazing thing about tawbah (repentance) and turning back to Allah (swt). We are told that it is a polish for the heart. What’s amazing about a polish is that it doesn’t just clean. It makes the object that is polished even shinier than it was before it got dirty. If you come back to God, seek His forgiveness, and refocus your life and heart on Him, you have the potential to be even richer than if you’d never fallen at all. Sometimes falling and coming back up gives you wisdom and humility that you may never otherwise have had. Ibn ul Qayyim (ra) writes:

“One of the Salaf (Pious Predecessors) said: “Indeed a servant commits a sin by which he enters Paradise; and another does a good deed by which he enters the Fire.” It was asked: How is that? So he replied: “The one who committed the sin, constantly thinks about it; which causes him to fear it, regret it, weep over it and feel ashamed in front of his Lord—the Most High—due to it. He stands before Allah, broken-hearted and with his head lowered in humility. So this sin is more beneficial to him than doing many acts of obedience, since it caused him to have humility and humbleness—which leads to the servant’s happiness and success—to the extent that this sin becomes the cause for him entering Paradise. As for the doer of good, then he does not consider this good a favor from his Lord upon him. Rather, he becomes arrogant and amazed with himself, saying: I have achieved such and such, and such and such. So this further increases him in self-adulation, pride and arrogance—such that this becomes the cause for his destruction.”

Allah (swt) reminds us in the Qur’an to never lose hope. He says: “Say, ‘O My servants who have transgressed against their souls [by sinning], despair not of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful,’” (39:53).

And so, this is a call to all those who have become enslaved by the tyranny of the self, imprisoned in the dungeon of the nafs (self) and desires.  It is a call to all those who have entered the ocean of dunya, who have sunk into its depths, and become trapped by its crushing waves. Rise up. Rise up to the air, to the Real world above the prison of the ocean. Rise up to your freedom. Rise up and come back to life. Leave the death of your soul behind you. Your heart can still live and be stronger and purer than it ever was. Does not the polish of tawbah remake the heart even more beautiful than it was? Remove the veil you have sewn with your sins. Remove the veil between you and Life, between you and Freedom, between you and Light—between you and God.  Remove the veil and rise up. Come back to yourself. Come back to where you began. Come back Home. Know that when all the other doors have shut in your face, there is One that is always open. Always. Seek it. Seek Him and He will guide you through the waves of the cruel ocean, into the mercy of the sun.

This world cannot break you—unless you give it permission. And it cannot own you unless you hand it the keys – unless you give it your heart.  And so, if you have handed those keys to dunya for a while—take them back. This isn’t the End. You don’t have to die here. Reclaim your heart and place it with its rightful owner:

God.