By Inayah Zaheen

A few months ago we were invited to someone’s house for dinner, where I was asked a question by one of the guests:

“Why don’t you make your mother wear the hijab?”

I love wearing the headscarf—to externally be dressed in a way that enables me to maximize on worship (stop, drop, sujood—prostration—almost anywhere!), but also to be able to walk down the street and very visibly be noted to be a Muslim woman. I chose to wear it not only to follow the wisdom and instruction of my Creator, but also because I believe it represents something else: that I am not defined nor measured by social standards of beauty. I will not lie and pretend it was not difficult, but I love to reflect on the story of Ibrahim, `alayhi as salaam (peace be upon him), and how he was willing to sacrifice his own son in his love for, and faith in Allah subhanahu wa ta`ala (exalted is He). While I can by no means equate covering my hair in public to a sacrifice so great, for me this difficulty was made easier when reminding myself that although I love my hair (not that I’m now bald), my love for Allah has always been, and should always be, far greater. AlhamdulilLah (praise be to God).

I am 22 years old, and I started to wear the headscarf when I was 19, after many months and years of contemplation, consideration and prayer. It is not wholly unusual in my extended family to choose to wear a headscarf, but it is also not the norm. When faced with this question however, my answer was prompt: My mother is a million times a better Muslim than I am masha’Allah (what God wills). When I reach her level, maybe I’ll find myself in a position to give her advice.

My mother, masha’Allah, wears hijab in every single aspect of the concept and word—without physically wearing a headscarf. As well as the fact that my mother lives and breathes Islam, that she has the most beautiful sabr (patience) that I have ever seen, that after her first child died, she grew in iman (faith) in Allah’s plan and in love for Allah (swt), she is also humble, modest, loving and of course – Jannah (heaven) is beneath her feet! She works as a mother with all her passion, and as a doctor with all her dedication. Her determination, strength and beauty are wonderful, and I love her dearly. She is not the only one I know like this—there are many friends of mine who are so humble, modest, kind, wise and genuinely representative of Islam in their every action and word without physically wearing the headscarf, that I find great role models in them, and aspire to have that degree of wonderful character and piety. I am by no means undermining the headscarf and outer hijab, but at the same time I ask you all: please do not undermine the equal importance of inner hijab.

It only takes a few seconds to scroll on Instagram and see the array of hateful and judgmental comments against sisters—headscarf-wearing and non-headscarf-wearing. Sometimes it truly makes me want to cry. At which point did we decide we could demean and belittle others, based on our perceptions of their practise of Islam? Headscarf, no headscarf, half-headscarf, or even bikini—nothing legitimises being rude and disrespectful to any human being, let alone a Muslim sister. Of course, giving advice is important, but when we are so obsessed with Islam’s teaching on dress, why do we not extend this to observing Islam’s teachings on etiquettes in giving advice? On top of this, while Allah (swt) is the best judge of intentions, ask yourselves this: is my intention by writing this comment to make a point, boost my ego, or truly inspire hearts and minds with the words of Allah (swt) and the Prophet ﷺ (peace be unto him)?

Instead, let us always learn from one another. Such an approach can only seek to increase our humility. Instead of: what can I point out about this sister that is bad/worse than me, let us ask: what is this sister doing that is better than what I do? How is she practising Islam in a way I can learn to practise Islam? Perhaps she gives more charity than I do, perhaps she listens with more sincerity to others, perhaps she never backbites. Masha’Allah. When I look at my mother, there is an infinite list of things I can learn from her, and I love that about her.

Ultimately, Allah (swt) is the judge of everyone, and He is the most JUST of judges, subhan’Allah (glory to God). Let us increase in love for one another, seek out the good in one another, and always remember that Allah (swt) knows us all infinity times better than we know ourselves, AlhamdulilLah.

To those who have been faced with similar questions, perhaps your answer will be different to mine—and that is fine! But to those who have ever felt demeaned because of comments about hijab, know that no one can claim to speak on behalf of Allah (swt), and He knows best what is in the heart. To those of you who genuinely give advice, keep it up. I am sure you already do, but also take some time to listen to, learn from, and appreciate the struggles of the sister you are speaking to.

So why don’t I ask my mother to wear the hijab? Because she already does. If Allah (swt) wills it for her, the beaming example of her inner hijab may one day manifest into an outer headscarf, but for the moment, she is my mother, and Jannah is beneath her feet <3 AlhamdulilLah.

I end with one of my favourite hadiths (narrations):

“Taqwa is not in the length of your beard, or in the layers of cloth you wear. The Prophet ﷺ said, ‘Taqwa is here,’ and he pointed to his chest.” (Reported by Muslim)

And one of my favourite ayahs (verses):

“Indeed, your Lord is most knowing of who has gone astray from His way, and He is most knowing of the [rightly] guided.” (Qur’an, 68:7)

By Shaykh

Surat al-Baqarah (Chapter 2 of the Qur’an) is the longest and most comprehensive surah in the Qur’an. This two-year course represents a serious commitment to go through it in detail so that we understand the breadth and depth of the message of the Qur’an. The aim of tafseer (exegesis, commentary on the Qur’an) is to connect inwardly and outwardly with the guidance of our Lord, so that we experience a direct relation with Him, and become fully aware of His grace and His mercy to us. A proper appreciation of His grace and mercy generates a strong resolve in our hearts and minds to worship Him and to live in this world in willing obedience to Him. This is the help and guidance that we ourselves ask our Lord to grant us in al-Fatihah, the surah (chapter) of the Opening. Surat al-Baqarah is the response to that supplication. It inspires, informs, and urges us to worship God and obey Him according to the teaching and example of His Messenger ﷺ (peace be upon him).

The foundation of the guidance of Surat al-Baqarah is iman/conviction: full trust in the Book and the Messenger ﷺ to whom it was sent down. When this trust is securely established, worship and obedience become natural, comfortable and comforting.

The Messenger ﷺ has brought to us what is of benefit to us in all aspects of our lives. He has come to enlighten and purify us through the rulings and the manners of wisdom contained in his message. This message is not some strange novelty. Rather, this Messenger ﷺ and all that he brought from His Lord are the answer to the supplication of our father Ibrahim ﷺ, and its completed fulfillment.

This surah connects believers to Ibrahim ﷺ and his family, whose iman was based on hanifiyyah, which means turning away from everything to God. The hanifiyyah of Ibrahim ﷺ was gained through the most profound, determined enquiry, through reasoning and understanding, realisation and acceptance. When hanifiyyah is attained, true islam (submission) is attained. Without that effort, our islam cannot rise much above the level of a belonging and an identity. The islam of Ibrahim was not an islam of identity. God did not promise salvation to His creatures on the basis of a belonging or identity. We learn this through the accounts of those who reject the guidance or who accept it half-heartedly: the unbelievers, the hypocrites, and some of the People of the Book. This surah enables us to aspire to salvation whole-heartedly, and it teaches us how to connect iman and deen—conviction and the religious life—so that we are worthy of its guidance and fully responsive to it.

For more information about the course, please visit: http://www.cambridgeislamiccollege.org/course/diploma-in-advanced-quranic-and-tafsir-studies-surah-baqarah/

Mohammad Akram Nadwi

Cambridge Islamic College

To my dearest daughter,

As a mother, there is so much that I wish I could teach you from my experiences. And I constantly worry that I will not be able to do so; that I will fail to teach you the most important of life lessons, getting caught up in the grind of everyday happenings. I also fear I will not be able to protect you from all the harms and hurts that will come your way. At times I wish I could build a shield, hug you tightly in my arms and never let you go. And yet I know that one day, this bundle of joy in my arms will grow up. She will leave the nest and go face the world. And I also know, deep in my heart, that every good, bad, ease, hardship, pain and joy that comes your way is not in my control and never will be.  All I can do is help prepare you for this journey we call life. So if there is one lesson I wish I could teach you about life, it is this:

Don’t let your source of happiness be the externals in your life. Rather, let your sense of happiness derive from the internal, that is, within yourself.

It is true; there are many external things that will give you happiness. Toys, new clothes and shoes, yummy food, mouthwatering desserts, vacations, hanging out with friends, love from your parents, a new room, a fabulous job, admission to a prestigious university, your life partner and your children. All these things will undoubtedly bring much joy to your life, insha’Allah (God willing). However, what one needs to realize is that all these things are temporary, and hence the pleasure they cause is also temporary. Those very same friends who brought so much laughter into your life may one day move away from you and get busy with their own lives. That cake on which you were happily munching will finish. That new room/house you were excitedly decorating will get old. That spouse whose words made your heart melt with joy will say words that will make your heart ache with pain. Those same people who were admiring and praising you yesterday will be criticizing you tomorrow. Those parents who showered you with love and care will also scold you, discipline you and one day, they will die, leaving you feeling broken and empty.

Such is the nature of this world. It is a roller coaster ride. The more your happiness depends upon places, things and people, the more disappointed you will be. Why? Because the very things upon which you are depending are temporary and imperfect by nature. So what should one do? Lose all hope and thrive on hopelessness? No, the answer is for us to have hopes in the being that is perfect, free from flaw, the ever-living, the best of helpers. And that, my dear daughter, is Allah subhanahu wa ta`ala (exalted is He). He alone will help you when all else fails. He alone knows your fears and will remove those fears from your heart. He alone knows the number of teardrops you have shed and why.  He alone will respond to your calls whenever you call upon Him. He alone will love you unconditionally even when you have messed up. He alone will forgive you, even when you do not deserve to be forgiven. He alone will continue to care for you even when you have forgotten Him. He alone will heal your heart, when the world has broken it.

Whoever holds on tightly to Allah (swt) has held on to the best of handholds. Such a person will never feel lost, alone or scared.

Your strongest weapon in this world, my beloved daughter, is the light of iman (faith) in your heart. It is this light which should be your source of happiness. Trust me. You will be able to face all kinds of situations and circumstances, even the most difficult of them, with happiness and ease, if you make Allah (swt) your source of happiness. This is the path to ultimate peace and joy.

Are you a Mu’min?

Think hard. Are you?

A Mu’min is usually translated as ‘believer’. So some may answer yes. Others may remember the verse in the Qur’an that says:

“The Bedouins say, “We have believed (aamanna).” Say, “You have not [yet] believed; but say [instead], ‘We have submitted (aslamna),’ for faith (iman) has not yet entered your hearts. And if you obey Allah and His Messenger, He will not deprive you from your deeds of anything. Indeed, Allah is Forgiving and Merciful.”” (Qur’an, 49:14)

And thus the answer to the question might be: “God willing! I try.”

Now, what does it mean to you when Allah subhanahu wa ta`ala (exalted is He) tells us that one of His Names is Al-Mu’min? Does it mean that Allah (swt) has faith? In what?

This Name of Allah (swt), when realized, is beautiful and can do much to strengthen our hearts. Mu’min comes from the root a-m-n can mean to be secure, safe, free from fear and also to believe in. Allah (swt) says in Surat Quraysh:

“Let them worship the Lord of this House, Who has fed them, [saving them] from hunger and made them safe (aamanahum), [saving them] from fear.”

Allah (swt) uses the word “aamanahum“, from the same root, to describe how He had made Quraysh safe from any fear.

In an insightful narration, the Prophet ﷺ tells us that, “Whoever among you wakes up secure (aaminan) in his property, healthy in his body, and he has his food for the day, it is as if he were given the entire world,” (Tirmidhi). The same root gives rise to the word the Prophet ﷺ uses—”aaminan”—for someone to be secure in his home.

A-m-n also means to believe or affirm truth. Allah (swt) says in the Qur’an in the story of Prophet Joseph `alayhi as-salaam (may peace be upon him):

“They said, “O our father, indeed we went racing each other and left Joseph with our possessions, and a wolf ate him. But you would not believe (bi-mu’min) us, even if we were truthful.”” (Qur’an, 12:17)

To bring it back to Allah’s Name (swt), you can only truly believe in someone if they make you feel secure. Allah (swt) is al-Mu’min; He grants you that security of faith and through faith. As al-Ghazali says:

“Al-Mu’min—the Faithful—is the one whom security and safety are ascribed because He conveys the means to attain them and blocks the paths of dangers… The absolutely faithful one is God—may He be praised and exalted—as the one from whose direction alone security and safety may conceivably emanate.”

As human beings, we have weaknesses. We have fears. And as al-Ghazali explains, the biggest fear is eternal damnation, and nothing can protect us from that but the profession of faith in the unity of God. That is where true security and safety lie. If you believe in Allah (swt), truly believe, then He is the source of security. He will give you safety.

Aasiya, the wife of Fir’on (Pharoah) was one such person who was granted this security of faith. Her husband was a tyrant, and eventually she would be the object of his tyranny. But in her heart, she did not falter. She was secure, unwavering. Allah (swt) tells us:

“And Allah presents an example of those who believed: the wife of Pharaoh, when she said, “My Lord, build for me near You a house in Paradise and save me from Pharaoh and his deeds and save me from the wrongdoing people.”” (Qur’an, 66:11)

Aasiya could see what was beyond. As Imam Suhaib taught us, she does not simply ask for a house in Paradise. The crucial part is “near You”, meaning priority is nearness to Allah (swt). And that was how she could face a tyrant: iman (faith) in Al-Mu’min.

It is through faith in Allah (swt) that we are given true security. When we recite the Qur’an, we can see how its teachings and lessons are directly applicable to the world today. We can find comfort in the fact that Allah (swt) makes after hardship, ease (Qur’an, 65:7); we widen our vision when we understand that we may dislike something that might actually be good for us (Qur’an, 2:216); and we force ourselves to self-reflect when Allah (swt) tells us that the corruption we see around us may very well be what our own hands have wrought (Qur’an, 30:41). This iman means that we are secure in our hearts. Therefore, when we say we have iman, what we are saying is that we have been granted security and tranquility.

May al-Mu’min grant us true iman!

Living with Allah’s Names

• Give other people security

Al-Ghazali counseled: “A man’s share in the name and attribute lies in all creatures’ being safe from him… Those men will be most worthy of the name ‘faithful’.” As the Prophet ﷺ emphatically declared: “By Allah he does not believe, by Allah he does not believe, by Allah he does not believe!” The companions asked, “Who, O Messenger of Allah?” And the Prophet ﷺ replied: “He whose neighbor is not safe from his misdeeds,” (Bukhari).

• Let your actions affirm the truth of your speech

Mu’min is also to believe or affirm the truth. Allah’s actions and speech in the Qur’an confirm one another and there is no contradiction. Sheikh Ratib an-Nabulsi advises that our actions must correspond and affirm our speech. 

• Guide others to safety

And the most deserving person to be called a Mu’min is he who guides others to what will gives them ultimate safety and security; he guides others to Al-Mu’min Himself. While we know that it is only Allah (swt) who guides, guidance here means in advising with wisdom and informing.

The word faith (Ar. imān) is constantly mentioned in communities, bellowing from pulpits and lessons, floating through the classrooms of Islamic schools or, most importantly, whispering to us from a deep place inside our hearts. Faith walks with us; it is there when tears run down our cheeks, and it is there when we smile.  It carries us through the good times and the bad. Faith is more than just a definition found in books of theology. It is a reality that touches every aspect of our lives. Faith’s centrality in our lives is a proof of our Prophet’s ﷺ (peace be upon him) role as a teacher and proof of his greatness because he expanded it beyond a theological concept, beyond gnosis, to every facet of our being, to, as Chaplain Marc Manley likes to call it, “Operational Islām.” Such that when the Prophet ﷺ was asked, “What is the best act?” He responded, “Faith in God!”

Teaching Faith in The 21^st Century

In the last 10-15 years faith (Ar. aqîda) has provided us with a sense of identity. While establishing an identity rooted in faith is important, often these efforts expanded well beyond the designations of faith and disbelief, to a number of “intrafaith” wars that rocked communities, and in some cases, led to divorce. I plan to touch on this in the future. But, for now, it is important to understand that classical books on faith were written with 3 different philosophies:

1. To teach and inspire
2. To compare with Other Creeds
3. To argue

Sadly, in recent times, the second and third approaches were given more attention while the first was orphaned. This series of articles will be written using the first approach – to build, familiarize, and inspire us to live faith-based lives.

Faith and 5: Faith’s Application in the 18^th Chapter

The 18^th chapter of the Qur’an holds a special status. Read by a large number of us on Friday, it teaches that faith touches on five important aspects of our lives: learning, community, thankfulness and indifference, patience with God’s decree, and ethics with success.

Each and every one of us experiences one or more of these on a daily basis: where and what to study first is a constant question we ask; each day we are faced with a large number of injustices at political, economic and structural levels; each day we find ourselves amazed by the latest offerings this world has to offer and find ourselves rocked by the tide, and each day we are confronted with tests and trials, with power and success.

In short, each day is an opportunity for us to live faith. And that is one reason why I think reading the 18^th chapter of the Qur’an each week is so important. Instead of looking at the world outside of the mosque as a challenge, we should look at it as an opportunity to celebrate God’s blessings, to stand in the tide of evil and pronounce our dedication to something greater and purer: faith!

The First: Sources of Knowledge

The sources of correct spiritual knowledge are identified at the beginning of the 18th chapter: revelation that “has no deviance, straight” and the perfect model to follow, “upon His servant.” Thus, we are taught to place our understanding of the unseen, our understanding of God’s commands upon His perfect words, the Qur’an, following the example of God’s beloved messenger, Muhammad ﷺ. This should cause us to study his Book and the Prophet’s ﷺ example, developing an intimate relationship with them.

The Second: Community

Concern for community is found in the story of the companions of the cave, “We made their hearts strong when they stood up and said, ‘Our lord is the lord of the heavens and the earth! We will never pray to any other deity except him.”   It was not enough for them to believe. But something nagged at their hearts, causing them to share God’s greatest gift, faith. Our hearts should be moved by the shallowness of a global society that has placed God on the backburner. The word guidance in Arabic comes from the same word as gift; gifts are meant to be shared. In the 36^th chapter of the Qur’ān, verse 26, we find a man so committed to sharing that gift that he wanted to share it even after his death. Ibn ‘Abbas (God bless his soul) said, “He called his people to faith while he was alive, and he wanted to call them to it after his death!”

The Third: Thankfulness and Indifference

Thankfulness for blessings and indifference to this world are found in the story of the two men who were blessed with gardens and wealth. One was thankful, the other ungrateful. “And why did you not say when you entered your (bountiful) garden, ‘What God has willed [has happened]; there is no power except God’s.’” One was humble with God’s blessings, the other blinded by them: “And I do not think the Hour will occur Even if I’m resurrected, I do not think I will find what is better than this!” We learn from this that indifference (Ar. zuhd) is not about neglecting the world, but appreciating what we have and attributing it to God’s grace and favors—using it to serve Him and society. At the same time, true wealth is not about richness at hand, but richness at soul. Zuhd is not that simple—to simply abandon responsibility. It is about embracing it with an eye to the Hereafter, an eye towards God’s pleasure. Promotions and raises are truly blessed when they are coupled with an increase in submission to God through worship and public service.

The Fourth: Patience with Calamities and God’s Plan

Patience with strange occurrences and God’s divine wisdom is found in the story of Moses and his companion. “You will not be patient.” “You will find me, God willing, patient.” We hear of patience on God’s obedience and avoiding evil, but patience with God’s plan is another story. At times, the unknown eats at us. But believing in God’s promise, “Indeed, we will help the Prophets and those who believe,” is an aspect of patience that is often neglected. Even more difficult than that is when the plan seems to throw us a curve. Patience with the good times is difficult, but patience with trials is even harder. Sh. Zakariyya al-Ansāri said that that type of patience was “hardest on the soul.”  Being pleased with God’s decree is not only a great mystery, but difficult to embrace.  A narration states that God said to Moses, “My pleasure with you is based on your pleasure with my decree.”

The Fifth: Ethics with Success

Ethics with success are found in the last story of the 18th chapter. The strong king, Dhū al-Qarnayn, exemplifies that power is not a problem when coupled with gratitude to God and respecting others. “Those things that God has established in me (through his blessings) are better (than what you offer), but assist me with strength.” It is only when power blinds a person from its true source—intoxicating them from seeing God’s blessing—that it becomes a problem. Promotions and positions should be met with humility and grace, not with arrogance and oppression.

As you experience your day, examine how faith affects your success, your sources of understanding, your concern for others, your patience with God’s plan and your engagement with power. Try to monitor your days, tying faith with your acts. You will surely find them blessed by God, bountiful. Move faith beyond the simple act of cognition, to a filter that guides your thoughts and your deeds. Faith is not about mastering a text only. It is about holding it down when your kids are driving you crazy, when your spouse is giving you the blues, when your boss is upset and when others are in need. We will spend a few more articles on this topic to help you bring faith back to your days, to your hours, to your life!

The Legacy of The Hon. Elijah Muhammad

By Imam Ivan G. Nassar

This article was submitted as a part of the “Expressions of the African American Muslim Experience” call for submissions.

“Yes, today the Muslims are in all the major cities of America, and if you look around in the smaller cities you will find us there also. Just walk around saying, ‘as-salaamu alaikum’ (peace be with you), and pretty soon someone will reply, ‘Wa- alaikum- assalaam’  (and upon you be peace).” —Elijah Muhammad’s Atlanta speech, 1961

When Elijah Muhammad spoke these words, there was hardly a black family in America that did not have a near relative or know someone who identified with the religion of Islam; these facts remain true today. Experts agree that Islam is the fastest growing religion among African Americans. “It’s an American phenomenon,” says Yvonne Haddad, a professor of history of Islam and Christian and Muslim relations at Georgetown University. “Starting from the ghettoes of the north, it is a response to racism; it is the religion of liberation.”

The professor’s points are valid; however, the professor fails to cite the genetic bond and historical connection that made Islam a legitimate choice for many African Americans. West Africa is the progenitor of African American history. Legendary Arab historians and eminent African scholars have documented the dignity and grandeur of the royal Islamic empire of Ghana, which served as the ancestral model for the Islamic empires of Mali, Songhay, and Kanem Bornu. According to the Arab historian and writer, al-Umari, the fame of West African Emperor Mansa Kankan Musa of Mali spread from Sudan, North Africa, and up to Europe.

The origin of the philosophy of the Nation of Islam is accreted to the mystic teacher Fard Muhammad who appeared in Detroit, Michigan in July 1930. Before his mysterious disappearance in 1934, he appointed his prize pupil Elijah Muhammad to lead the Nation of Islam, thus beginning the legacy of the Hon. Elijah Muhammad who would become one of the most feared and respected black men in American.

Elijah Muhammad taught and emphasized morality with respect to oneself and others. He also introduced a hypothesis of separation from the white race, believing that blacks should have their own state or territory. The first publication of the Nation of Islam newspaper bore the title “Some of this Earth to Call Our Own.”

Where home, schools and churches failed, leaving thousands of African Americans languishing under the imposition of social disparities, many African Americans viewed Elijah Muhammad and the Nation of Islam as their saving grace. People who were once considered thugs, prostitutes, and dope addicts converted to Islam by the thousands. The Rev. Jesse L. Jackson once said about Elijah Muhammad, “He took dope out of veins and put hope in our brains.”

Elijah Muhammad won an important convert when Malcolm X joined the faith in a prison cell. Malcolm became a public figure and spokesman for the Nation of Islam during the 1960s. With the leadership of Elijah Muhammad and Malcolm X, the Nation of Islam became a movement to be reckoned with. A year before his death in 1964, Malcolm separated himself from Elijah Muhammad and its black supremacy teachings.

Other important converts of Elijah Muhammad include Louis Farrakhan and boxing legend Muhammad Ali (formerly Cassius Clay). Minister Farrakhan (Louis X) took over the roll of the official spokesperson for the Nation of Islam.

Elijah Muhammad died of congestive heart failure at the age of seventy-seven on Feb. 25,1975. Twenty thousand mourners attended his funeral rites as Muslims mourned the loss of their leader.

Wallace D. Muhammad, the fifth son of Elijah Muhammad, became the undisputed leader of the movement. Dr. Sulayman S. Nyang professor and chairman of the African Study Department at Howard University called him ‘the Transformer in Chief’. He wrote, “Wallace shepherded the Nation of Islam into the fold of Sunni Islam.”

As the new leader moved closer to the beliefs and practices of Islam as experienced in most of the Muslim world, the movement split and Minister Louis Farrakhan became the leader for those who wanted to continue the unorthodox practice established by Elijah Muhammad.

Elijah Muhammad had a major role in the shaping of African American history. It was Elijah who spearheaded the fame of Malcolm X, Louis Farrakhan (Wallace), and Warith D. Mohammed; and he helped shape the character of boxing champ Muhammad Ali. All are products of his legacy.

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

If we think back to the deep truth conveyed in this verse we will find that this is indeed a reality that we experience daily. Allah (swt) tells us that, throughout our lives, we will always experience circumstances that will challenge us, change us, and cause us to reflect upon our response to each. With the justice of Allah (swt), these conditions alternate among mankind so that no one person experiences constant happiness while another experiences constant hardship or sadness.

For a believer, it is even more imperative to be aware of these alternating conditions in life and to have a proper attitude towards them so we can derive benefit from every situation and aim to please Allah (swt) through them. So what behavior should a submitter to Allah (swt) hold through this ever-changing life?

“Have you not considered how Allah presents an example, [making] a good word like a good tree, whose root is firmly fixed and its branches [high] in the sky? It produces its fruit all the time, by permission of its Lord. And Allah presents examples for the people that perhaps they will be reminded.” (Qur’an 14:24-5)

Allah (swt) presents an example of the ‘good word’, which is the statement of faith (‘There is none worthy of worship except Allah, and Muhammad ﷺ (peace be upon him) is His Messenger’) that it is like a ‘good tree’ which has certain qualities. According to many of the scholars of tafseer (exegesis), the ‘good tree’ with its specific qualities is a reference to the believer who affirms the statement of faith. Narrated Ibn `Umar that the Prophet ﷺ said, “There is a tree among the trees which is similar to a Muslim (in goodness), and that is the date palm tree.” [Bukhari]

Allah (swt) informs us that this tree is not ordinary; rather it is a strong, firm tree whose roots extend deep into the Earth. Likewise, the believer needs to work to have his ‘roots’ deeply and firmly established by having a strong connection with Allah (swt). Salah (the 5 daily prayers), recitation and pondering upon the Qur’an, and seeking guidance in the seerah (story) of the Prophet ﷺ  are excellent ways to establish and strengthen our roots. The branches of this tree are described as being really high, as if they’re reaching far into the sky. One of the benefits of the branches is that it provides shade to those under it, and to the believer.

In addition, a tree that has the aforementioned qualities has to be mature, having gone through the process of growing up to reach such a height, strength, and firmness of foundation. And such is the believer—he does not have super strong imaan overnight. He goes through the process of growing his imaan (faith) and little by little it eventually strengthens. As the tree requires constant rain fall to grow and mature, the believer requires constant ‘watering’ of his heart to cultivate the growth and strengthening of imaan. As the tree can only grow with pure water, such is the heart of the believer which demands pure substances to penetrate it for proper nourishment.

Lastly, this tree is not dry without any benefit, as Allah (swt) says that it constantly produces fruits and benefits its environment regardless of the weather or season and it does so by the permission of its Lord. Likewise the believer who establishes his roots and matures in his imaan becomes a source of benefit at all times to those around him. The tree gives its fruits consistently – in rain or shine, wind or thunder, summer or winter. It is steadfast and patient through all the different seasons and situations it encounters throughout its life due to the qualities it has acquired and embellished. This is what the believer aims to do as well, to remain connected to Allah (swt) throughout the seasons of life.

Connecting back to how our lives are constantly experiencing changes, we can now answer the initial question: what behavior should a submitter to Allah (swt) hold through this ever-changing life?  He must hold firm in his roots and stand tall, he must constantly seek to water his heart with what is pure in order to strengthen his roots and soul, and he must finally aim to be of constant benefit to his environment and to those around him. If we aim to instill these qualities within ourselves, the constant changes within our lives will cease to be a source of distress; rather they will transform into sources of strength and will define us and in turn become causes of closeness to Allah (swt). As the Messenger ﷺ  said, ‘Strange are the ways of a believer for there is good in every affair of his and this is not the case with anyone else except in the case of a believer for if he has an occasion to feel delight, he thanks (God), thus there is a good for him in it, and if he gets into trouble and shows resignation (and endures it patiently), there is a good for him in it.’ [Muslim]

The believer may also find hardness in the heart, but it is the hardness of ice, not rock.  The causes for this hardness are many and we must all be vigilant about their appearance. Among them are:

1. Preferring this dunya (life) over the Hereafter and becoming deluded by worldly pursuits.  The love and attachment one has to this dunya is directly proportionate to the hardness that will afflict his/her heart.

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

 O mankind, indeed the promise of Allah is truth, so let not the worldly life delude you and be not deceived about Allah by the Deceiver. (Qur’an 35:5)

2. Having corrupt companionship.  The human being is made up of a nafs (lower self) and a qalb (the seat of intellect and emotion).  Our relationships affect us on both levels of our existence.  Association with people who have overbearing nufoos (pl. of nafs) and corrupted hearts causes contagion.  Their internal evil attacks us without our realizing it.

Allah (swt) says:

 Close friends, that Day, will be enemies to each other, except for the righteous. (Qur’an 43:67)

3. Engaging in sin without repentance.

Allah (swt) says:

No! Rather, the stain has covered their hearts of that which they were earning. (Qur’an 83:14)

In the following lines of poety, Abdullah ibn al-Mubaarak sums up the effects of sins on the heart, saying:

رأيت الذنوب تميت القلوب      وقد يورث الذل إدمانها

وترك الذنوب حياة القلوب      وخير لنفسك عصيانها

“I noticed that sins cause death to the heart, and becoming addicted to them brings about humiliation; and that the abandonment of sin is life for the hearts, so it is best for your self to disobey it!”

4. Heedlessness of the reality of death and being unoccupied with matters of the Hereafter.

The Prophet ﷺ (may God’s peace and blessings be upon him) advised us to think of death often, saying:

أكثروا ذكر هادم اللذات: الموت

“Remember often the destroyer of passions and pleasure – death!” ((Ahmad, Ibn Maajah, Tirmidhee, Nasaa`ee, others, Saheeh (narration of Abu Hurayrah)))

The salaf (pious predecessors of this Ummah) understood this well.  Ar-Rabee’ ibn Khuthaym radi allahu `anhu (may God have mercy on him) dug out a grave in his home that he would lie in several times a day to ensure the continuous remembrance of death and he used to say, “If my heart abandons the remembrance of death for even just an hour, it would become corrupted.”

5. Heedlessness with regard to the remembrance of Allah (swt).

The heart is either filled with remembrance of Allah or the whispers of Satan.  Allah (swt) says:

And whoever is blinded from remembrance of the Most Merciful – We appoint for him a devil, and he is to him a companion. (Qur’an 43:36)

Any or all of these causes draw the heart into a state of hibernation. As the thick snow of winter piles upon it, the heart becomes frozen and numb. Deeper and deeper does it sink into sleep until, when it is time to leave this world:

 [It will be said], “You were certainly in heedlessness of this, and We have removed from you your cover, so your sight, this Day, is sharp.” (Qur’an 50:22)

The Qur’an reminds us of this reality NOW, before it is too late!  Reciting, reading, pondering over, and acting upon the Qur’an can revive the seed of the fitra (innate disposition towards the oneness of God) even if it is buried under a glacier.  At length, does the seed wait for the ice to thaw and for spring to come.  Then, one blessed day, the heart hears the following words:

Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah and what has come down of the truth? And let them not be like those who were given the Scripture before, and a long period passed over them, so their hearts hardened; and many of them are defiantly disobedient. (Qur’an 57:16)

Tears begin to flow because the ice that has encapsulated the heart for so long is finally thawing.  The heart is softening to the remembrance of Allah (swt) and even the skin is becoming sensitive to the change of seasons. ((See Quran 39:23))  The seed begins to grow.  Spring has come at last!

This is the essence of the beautiful supplication that the Prophet ﷺ taught us:

“O Allah, I am your slave and the son of your male slave and the son of your female slave. My forelock is in Your Hand (i.e. you have control over me). Your Judgment upon me is certainly in effect and Your Decree concerning me is just. I ask You by every Name that belongs to You; that which You have named Yourself with, or You have revealed in Your Book , or that which You have taught to any one of Your creation, or that which You have exclusively kept unto Yourself in the knowledge of the unseen that is with You; to make the Qur’an the spring of my heart, and the light of my chest, the banisher of my grief and anxiety.” ((Ahmad, Ibn Hibban, (hadeeth of Ibn Mas’ood) Al-Albani graded it authentic in As-Silsilaah As-Saheehah No. 199. For more on the benefits of this prayer, see Ibn Al-Qayyim’s explanation in “al-Fawaa’id”, pp. 44))

For those who do not think that the Qur’an can actually bring about such a dramatic change in the heart, consider this.

It is reported that al-Qadi ‘Iyaad (ra), who lived during the 2^nd century AH, was a highway robber in the beginning of his life.  At one point he also became enamored with a woman and as he was climbing a wall to reach the object of his desire, he heard this verse being recited (57:16).  The impact of the verse was so strong upon him that he said with confidence, “Yes, O Lord! The time has come!”  Propelled by immense spiritual drive, he repented to Allah, left behind the life of disobedience and devoted himself to the Ka’bah to study the sacred sciences.  Thereafter, he was known for his asceticism (zuhd) and intense worship. ((Adh-Dhahabee, “Siyat A’laam an-Nubalaa`”))

Khashyah, awe of Allah (swt), is what continues to squeeze tears from the heart like sweet juice flows from a ripe fruit, long after winter has subsided.  Being moved to tears upon the remembrance of Allah (swt) is the characteristic of those who know Allah (al-‘aarifeen) and are devoutly submissive to Him.  It is a sign that the knowledge of the Truth has penetrated the heart and has become Certainty.  ((See Qur’an 17:107-109))

By Matthew Longacre

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

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

Teaching Our Ummah—Where We Have Failed

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

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

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

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

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

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

Islam, Iman and What We Ought to be Saying

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

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

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

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

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

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

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

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

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

Ihsan and Taqwa– The Sweetness

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

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

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

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

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

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

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

by Iman Badawi

I prayed to Allah for Syria last night.

It’s a simple act, a basic obligation, but is it enough?

Ramadan is here and the dragging hours of summer daylight test the endurance of the believer. The pain of hunger and the anguish of thirst render the first date sweeter than those of the past. So imagine for a moment that peak of hunger and thirst, the impending quenching of one’s dire need, the climax of focus on fulfilling an appetite…

But you have nothing to break your fast with. You can only taste with the tongue of the imagination. The focus on the need becomes the very source of pain.

You scramble to find something, anything, to put in your mouth; to chew, to suck, to soothe. The sight of your starving children deeply exacerbates the suffering.

There was a man like this, except that his state was persistent, not due to a set duration of fasting. There were people like this in the Ummah (Muslim community), who exhibited immense strength in times of hardship. May Allah be well pleased with them.

Al-Bukhari recorded that Abu Hurayrah radi allahu `anhu (may God be please with him) said:

“A man came to the Prophet ﷺ and said, ‘O Allah’s Messenger! Poverty has stuck me.’ The Prophet sent a messenger to his wives (to bring something for that man to eat) but they said that they had nothing. Then Allah’s Messenger ﷺ said, ‘Who will invite this person or entertain him as a guest tonight? May Allah grant His mercy to him who does so.’

An Ansari man said, ‘O Allah’s Messenger!’ So he took him to his wife and said to her, ‘Entertain the guest of Allah’s Messenger generously.’ She said, ‘By Allah! We have nothing except the meal for my children.’ He said, ‘Let your children sleep if they ask for supper. Then turn off the lamp and we go to bed tonight while hungry.’ She did what he asked her to do.

In the morning the Ansari went to Allah’s Messenger ﷺ who said, ‘Allah wondered (favorably) or laughed at the action of so-and-so and his wife.’ Then Allah revealed, ‘and they give them preference over themselves even though they were in need of that.’”

This was also reported by Muslim, At-Tirmidhi, and An-Nasa’i. In another narration, the Companion’s name was mentioned as Abu Talhah Al-Ansari, may Allah be pleased with him.

Ibn Katheer mentions that this was the cause behind the revelation of verse 9 of Surat al-Hashr (Chapter of the Exile):

والذين تبوءوا الدار والإيمان من قبلهم يحبون من هاجر إليهم ولا يجدون في صدورهم حاجة مما أوتوا ويؤثرون على أنفسهم ولو كان بهم خصاصة ومن يوق شح نفسه فأولئك هم المفلحون

“And [also for] those who were settled in al-Madinah and [adopted] the faith before them. They love those who emigrated to them and find not any want in their breasts of what the emigrants were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul – it is those who will be the successful.” (Qur’an 59:9)

The Ansar (the Helpers) opened their homes and their hearts to people they did not even know. They shared with the Muhajireen (the Emigrants) their wealth and so much more. They drew the Muhajireen near to them to compensate for the loss of their disbelieving kin. They did all of that gladly, with love, seeking Allah’s pleasure, and in compliance to the command of the Prophet ﷺ. The Ansar adopted our dear Prophet ﷺ when everyone had turned him out.

It is no wonder that he said about them, in a narration recorded by both Bukhari and Muslim:

حدثنا أبو الوليد قال حدثنا شعبة قال أخبرني عبد الله بن عبد الله بن جبر قال سمعت أنسا عن النبي صلى الله عليه وسلم قال آية الإيمان حب الأنصار وآية النفاق بغض الأنصار

It is narrated on the authority of Anas that the Prophet ﷺ said: “The love of the Ansar is the sign of faith and hatred against them is the sign of hypocrisy.”

We simply don’t understand. If you had to fast from 5 AM until 9 PM would you give up your meal for the guest of the Prophet ﷺ? What if you went for days without anything substantial to eat? Would you prefer another Muslim, just as hungry as you, over yourself?

Would you give up your security so that another Muslim would be safe? Would you narrow your standard of living, voluntarily, so that many other Muslims could live off of that expanse?

Would the men of the Ummah defend their women? Or have they lost every semblance of dignity?

The Companions of the Prophet ﷺ were fundamentally different than us.  They put the concerns of the Ummah before their own. They saw themselves as part of an integral whole and so no one could break them. The Prophet ﷺ was their leader. Faith was the glue. They inhaled the revelation together. They exhaled falsehood together. They were always together. How alone and confused we are today!

This is not about food and it’s not about fundraising dinners. It’s about what faith means to us.

We don’t have to be Syrians or know the people of Syria, or be married to a Syrian or speak their language. It is enough that they are believers. In fact, it is enough that they are humans, let alone our brethren in faith.

To defend or support a Muslim, in justice, is to defend and support the deen (religion) of Allah subhanahu wa ta`ala (exalted is He). To love the Muslims, even with all their deficiencies, is from the love of Allah and His Messenger; because He chose them for guidance and so we choose whom Allah (swt) has chosen for us.  He chose to bond us, over oceans, beyond languages, piercing through egos, He, the Most Merciful made us brethren.

Allah says,

وألف بين قلوبهم لو أنفقت ما في الأرض جميعا ما ألفت بين قلوبهم ولكن الله ألف بينهم إنه عزيز حكيم

“And He brought together their hearts. If you had spent all that is in the earth, you could not have brought their hearts together; but Allah brought them together. Indeed, He is Exalted in Might and Wise.” (Qur’an 8:63)

This is about the manifestation of true and sincere faith.  How did the Companions of the Prophet ﷺ achieve such feats, while most of us would be reduced to hysterical beggars if left for more than one day to eat nothing more than a cheese sandwich?

There is a hunger in the soul that can only be fed by Allah (swt). There is a thirst that can only be quenched by the Divine spring. It is a need beyond physical need. It is an impulse deeper than the appetites of the base self. It is the need for the Truth. Allah is the Truth.

The Companions of the Prophet ﷺ met the Best of Creation, whose heart was fully saturated by Divine Guidance, and so they saw the emptiness of their own selves and the radiance of the Prophetic soul.

When he called them to a different type of feast they responded. Perhaps we cannot conceive of it, but they actually endured intense hardships with more contentment than we have with our current state of ease! They were satiated in a different way; through deep belief in Allah (swt), unblemished sincerity, unswerving trust in His Decree, and adherence to the Truth, which they acknowledged. They proved this through submission and sacrifice.

Easy living blinds us to the towering heights of human refinement that can be achieved in times of hardship. What do we want for the people of Syria? Do we want them to live in ease like we do? Or perhaps they are the ones who wish something for us. That we would realize how lowly an existence we live when the circle of the heart is so narrow that it encompasses nothing more than the self.

Perhaps, through their struggle, and if we adopt it as our own, we would all be elevated to a new awareness, a new standard, a renewed mission.

That mission is what we were created for; to worship Allah (swt). Not when it’s convenient, not when things go our way, not so long as it serves our worldly purposes, but out of the deep realization that we will starve without it.

The Companions sacrificed for Islam because it was their everything, their happiness, their identity, their pride, their Hereafter. It was an entirely natural result that they loved all those who felt the same way, believed and yearned for the same thing.

If we yearn for worldly gains, then we probably won’t care about our brethren in Syria or any other Muslim, because they will not contribute to the achievement of our goal.

If we yearn for the Hereafter, then Syria and every other Muslim on the face of the Earth is our concern, because Allah (swt) commanded it to be so and because they do contribute to our goal.

We are one Ummah and we will always be. If we cannot be connected to the Muslims who live in our own times, how can we possibly be connected to the Muslims of the past? To the Companions? To the Prophet ﷺ!?

(إن هذه أمتكم أمة واحدة وأنا ربكم فاعبدون (92) وتقطعوا أمرهم بينهم كل إلينا راجعون (93) فمن يعمل من الصالحات وهو مؤمن فلا كفران لسعيه وإنا له كاتبون (94

“Indeed this, your religion, is one religion, and I am your Lord, so worship Me.

And [yet] they divided their affair among themselves, [but] all to Us will return.

So whoever does righteous deeds while he is a believer – no denial will there be for his effort, and indeed We, of it, are recorders.” (Qur’an 21:92-94)

We may just be able to transcend the many legitimate and petty differences that are currently tearing this Ummah apart, but not in any other way than that of the Companions. Their target was one, even though they approached it from many different directions.

As for those whose target was other than Allah (swt), they also converged and so Allah says,

والذين كفروا بعضهم أولياء بعض إلا تفعلوه تكن فتنة في الأرض وفساد كبير

“And those who disbelieved are allies of one another. If you do not do so [help your allies], there will be trials on earth and great corruption.” (Qur’an 8:73)

We are very occupied with the practical. It may very well be that we can cannot see the potential to help because we cannot fathom the concept of preferring another over ourselves. We think we can’t help because we really don’t want to help.

We claim to love our Prophet ﷺ.  Yet we fight most in the month in which he was born. How can we be so oblivious of the fact that the disputing of the believers grieves our beloved Messenger ﷺ? If we truly loved him, we would be saddened by that which saddens him. There is no one who would be more grieved by the plight of the Muslims than the Prophet ﷺ of this Ummah. 

Allah says,

لقد جاءكم رسول من أنفسكم عزيز عليه ما عنتم حريص عليكم بالمؤمنين رءوف رحيم فإن تولوا فقل حسبي الله لا إله إلا هو عليه توكلت وهو رب العرش العظيم

“There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful.” (Qur’an 9:128)

What can we do? The question is posed by the sincere. The answer is within that very sincerity. We will find a way because we have to; because we will be asked about it. Our souls can’t do without it.