It was a breathtaking view from my window. Thousands of feet up in the air, I was passing through heaps of white cotton candy spread across the sky. The clouds swished by and a chain of giant mountains pierced boldly through the atmosphere. Glistening in the sunlight was a vast ocean, with its little white waves hugging the sandy shores that meandered around the land.

“Surely, in the creation of the heavens and the earth, and in the alternation of night and day, are signs for those of understanding,” (Qur’an, 3:190). All this pristine beauty got me thinking about the sunnah (way) of Allah subhanahu wa ta`ala (exalted is He) in His creation—that He created the greatest of things out of smaller components; the clouds and oceans from tiny water molecules, the mountains from grains of sand, rocks and pebbles, giant forests and gardens from individual plants and trees. In living organisms too, entire systems are composed of smaller organs, layered with tissues composed of miniscule cells that house tiny organelles!

Doesn’t that sunnah apply to our lives too? When we nurture the tiniest elements, we create greatness in every aspect of our lives, from our relationships, to our health, to our connection with Allah (swt). Prophet Muhammad ﷺ (peace be upon him) reminds us, “Do not belittle any good action, even if it be greeting your brother with a pleasant face,” (Muslim). Every action, down to the invisibly tiny atom, is significant with Allah (swt). It could be stroking the head of a sad child, or visiting someone who is sick, or giving $5 or $10 to the poor and needy, or lending a helping hand when someone needs you. And when you assist others in any way, know that Allah (swt) is helping you! Prophet Muhammad ﷺ says, “Whoever relieves a believer of distress in this world, Allah will relieve him of some of the distress of the Day of Resurrection. Whoever makes things easy for those who are in difficulty, Allah will make things easy for him in this world and in the next. Whoever conceals (the faults of) a Muslim in this world, Allah will conceal him (his faults) in this world and in the Hereafter. Allah will help the servant so long as the servant helps his brother,” (Tirmidhi).

With your friends or loved ones, it could be the smallest acts of kindness that make the biggest difference: a comforting phone call during the day, a warm hug, a genuine smile that brightens their mood, or even doing the grocery shopping or washing the dishes after they’ve had a long day. Doing these loving, generous acts—and doing them often—is what fuels loving, intimate relationships. These are the seemingly insignificant day-to-day gestures that build solid, beautiful bonds.

Great health also comes with adopting small healthy habits. Allah (swt) created our bodies in the best form, so it behooves us to invest in honoring and taking care of that trust. And strong, healthy individuals, like you, are what make a collectively strong Muslim Ummah! It’s the minor things like cutting down on the heavy carbohydrates, fats and sugars that could relieve you of a few unwanted inches and decrease the risk of cardiovascular diseases. Other small changes include exercising portion control and eating a variety of colorful fruits, vegetables and lean proteins. Allah (swt) says, “And whatever He multiplied for you on the earth of varying colors. Indeed in that is a sign for a people who remember. And it is He who subjected the sea for you to eat from it tender meat […] that you might seek of His bounty; and perhaps you will be grateful,” (Qur’an, 16:13-14).

Another good practice to have is to plan your meals and workouts ahead of time. When you know what you will eat during the day, you’re less likely to eat whatever is around when you feel hungry. Also, scheduling your workouts throughout the week ensures that you get enough exercise. Walk as much and as often as you can. Walk around the neighborhood, or in a park, or at your workplace. Make time during your lunch break, or take a 10 minute break from work to walk. Get some fresh air, clear your mind and smell the roses while you’re out! Hit the gym if possible and incorporate strength training to burn fat and tone your muscles. Prophet Muhammad ﷺ encourages us to increase our physical strength when he says, “The strong believer is better and more beloved to Allah than the weak believer,” (Muslim). If you can’t make it to the gym, exercise at home or outdoors. Do more push-ups, sit-ups, squats and lunges, and exercise with a partner for motivation. Aim for at least 20-30 minutes a day of continuous exercise. When you start developing all these minor eating and exercise habits, you embark on a path of greater health and fitness, which of course makes you more energized to worship Allah (swt).

Remember what actions are most beloved to Allah?—the ones done consistently, even if they are small. In your relationship with Allah (swt), that means small doses of Qur’anic recitation, prayers and du`a’ (supplication) are better than large doses every once in a blue moon. A short du`a’ after every prayer is preferred over supplicating for a long time only when you’re having trouble and need Allah’s help. Reading five minutes of Qur’an daily and praying a few rak`as (units) of qiyam (night prayer) before sleeping or before Fajr is better than doing these only when Ramadan rolls around.

If Fajr is not part of your morning practice, that would be a prime place to start. If you’re determined to wake up for Fajr prayer, force yourself to sleep early and go to bed in a state of wudu’ while doing dhikr. Of course, drop the caffeine in the afternoons, set your alarms, and get a family member or buddy to make sure you wake up. If you’re with family, praying together is the best motivator! On the Day of Judgment, people will be wishing they had read just one more ayah (verse) of Qur’an, and prostrated just one more time—because the benefits are enormous. Prophet Muhammad ﷺ says, “Recite the Qur’an, for it will come on the Day of Judgment as in intercessor for its companions,” (Muslim). He also says, “Prostrate a lot because there is not one prostration that you do for Allah except that Allah raises your rank (in Paradise) by it, and removes a sin by it for you,” (Muslim).

What area in your life can you create more beauty, more greatness, and more success in? Pick one area and just start! Start with tiny changes and little adjustments that push you in the right direction. When you do the minor acts repeatedly and consistently, you create a series of successes for yourself. These small feats add up, and motivate you to challenge yourself—to give more, exercise more often, read Qur’an and pray more regularly, and do even more thoughtful acts for others. Before you know it, by Allah’s will, your life will be a big success made up of many smaller ones.

Just like our bodies are made up of millions of magnificent smaller entities, loving relationships are made up of numerous, loving acts of kindness, a healthy person practices a variety of healthy eating and exercise habits, and a righteous person is one who does many righteous acts. And don’t forget that every little bit counts. As Allah (swt) reminds us, “Whoever does an atom’s weight of good will see it,” (Qur’an, 99:7) and “Whatever good you do, Allah knows it,” (Qur’an, 2:197).

Any time the creation deviates from the natural state God designed for it, it is bound for corruption. Any time we take on qualities reserved for other creations, we degenerate and descend in spiritual status. Like cattle, or iron even.

Even though they glorify God, the cattle’s aims in life are to eat, drink, sleep and procreate. They do nothing more, and nothing more is expected of them. As Dr. Mokhtar Maghraoui explains, “Any human whose average life is centered around those things—to eat, drink, sleep, copulate—and works to make more money to eat, drink, sleep, copulate, and to have vacation to get more special types of eating, drinking, sleeping, and copulating, lives the life of cattle.”

That is why God says, “Have you seen the one who takes his own whim as a god: are you to be his guardian? Do you think that most of them hear or reason? They are just like cattle—no, they are even farther astray from the Path,” (Qur’an 25:43-44). The Arabic word for whims or personal drives in this ayah (verse) is “hawa,” which literally means to fall freely. So, the one who follows her desires is in a free-fall that leads ultimately to spiritual death and repercussions in the Hereafter.

Why are these people even more astray than cattle? Because humans have way more potential in this life than cattle do. Humans were created for a loftier purpose of knowing God, filling their hearts with Divine Light, and elevating His word in every sphere of life. They were created to establish, for themselves and for humanity, a God-centered life that promotes spiritual devotion in worship and uprightness and morality in dealings. It is a trust from God that even the heavens, the earth, and the mountains turned down because of its gravity and weighty responsibility (Qur’an 33:72). Yet, if our hearts do not feel and embrace this duty, how will they guide our minds and limbs to fulfilling God’s trust? If our hearts are too busy entertaining our desires and indulging our physical pleasures, how can they beat with passion for this greater mission? They can’t of course, if they’ve become too tough and harsh—like iron.

God says, “[…] We also sent down iron, with its mighty strength and many uses for mankind, so that God could mark out those who would support Him and His messengers, (though) unseen. Truly, God is Powerful, Almighty,” (Qur’an 57:25). Iron’s utilization in making tools, machines, or weaponry is made possible because of its inherent strength and solidity. God designed it this way, and that’s how it provides benefit. At the heart of the same chapter (The Iron), though, God shows us that if the human heart possesses similar qualities to iron, it degenerates into malfunction. He says, “Isn’t it time for the believers to humble their hearts to the remembrance of God and the Truth that has been revealed? And let them not be like those who received the Scripture before them, whose time was extended but whose hearts hardened and many of them were defiantly disobedient,”(Qur’an 57:16).

This is a gentle reproach and warning from our Most-Loving Rabb (Lord). He wants us to regain sensitivity in our hearts so we can feel and live again. He shows us what would happen to our hearts if they continue to be heedless of Him. And right after, He gives us hope: “Know that God revives the earth after it dies; We have made Our revelation clear to you so that you may use your reason (i.e. restrain yourselves),” (Qur’an 57:17). If He can bring life back to the earth, He can certainly infuse our hearts with life again.  What was lost can be regained, and the feelings toward God that withered in the heart can be revived. But it doesn’t come easy; it takes incredible struggle and very patient perseverance!

From one of the Prophet’s ﷺ descriptions of the believer’s heart, we can understand where we want our hearts to be. He said that a believer’s heart is “ajrad,” and it contains a glowing source of light.  This heart is completely free and liberated. It is absolutely empty of anything of the created world in it. It is free of arrogance, envy, delusion, hate, doubt, restlessness, agitation, and attachments to all that is low and base. This heart is filled with love, awe and reverence for the Divine. It sees Divine Beauty and Majesty, and thus it radiates with Divine Light. It is illuminated by the light of knowledge and imaan (faith) that pierces through perceptions and falsehoods. This is a heart that sees things as they truly are!

God says, “Is a dead person brought back to life by Us, and given light with which to walk among people, comparable to someone trapped in deep darkness who cannot escape? In this way, the evil deeds are made to seem alluring to them,” (Qur’an 6:122). For the believer, when Satan adorns a sin, he sees through the deception and illusions. He knows that the act is inherently ugly because the imaan in the heart allows him to feel it. When the dunya (worldly life) tempts a believer with wealth, possessions, and fame, her heart sees that all of it is fleeting, and she longs instead for eternal bliss near the Divine.

The more imaan and knowledge of God there is in the heart, the more illuminated the heart is; and with more light comes deeper vision and more certitude in the realities it sees.  Can you imagine how a person’s actions, manners, and speech would look like if his heart radiated with such light? So angelic, subhanAllah (Glorified is God)! Toward the end of Surat al-Hadeed (Chapter of the Iron), God says, “Believers, be mindful of God and have faith in His messenger: He will give you a double share of His mercy; He will provide a light for you to walk with; and He will forgive you—God is Most-Forgiving, Most Merciful,” (Qur’an 57:28). The Prophet ﷺ would ask for this radiant light as he walked to the masjid: “O Allah, place within my heart light, and upon my tongue light, and within my ears light, and within my eyes light, and place behind me light and in front of me light and above me light and beneath me light. O Allah, bestow upon me light.”

Interestingly, the spiritual reality in the heart also becomes a physical reality in the Hereafter; the light that glows in your heart will be manifested on your face, limbs, surroundings and the path you walk to Paradise! God says, “On the Day when you see the believers, both men and women, with their light streaming out ahead of them and to their right, [they will be told], ‘The good news for you today is that there are Gardens graced with flowing streams where you will stay: that is truly the supreme triumph!’” (Qur’an 57:12). Can you see the glowing beauty emanating from these believers?! O God, please make us one of them!

And it’s not over yet. Incredible events follow! The hypocrites see all the light the believers have, and they want to take some! “On the same Day, the hypocrites, both men and women, will say to the believers, ‘Wait for us! Let us have some of your light!’ They will be told, ‘Go back and look for a light.’ A wall with a door will be erected between them: inside it lies mercy, outside lies torment,” (Qur’an 57:13). The hypocrites can still talk to the believers, so they call out and ask, “‘Were we not with you?’ They will reply, ‘Yes. But you allowed yourselves to be tempted, you were hesitant, doubtful, deceived by false hopes until God’s command came—the deluded one (Satan) deluded you about God,’” (Qur’an 57:14).

It is so scary because these are some of the traits that can taint our own faith and make it incomplete. These are characteristics that can strip our hearts of its Divine Light. We are not immune to having hypocritical traits, and any time the Qur’an or the Sunnah (narrations of the Prophet ﷺ) describe them, we have to assess if our hearts contain similar elements. The same goes for descriptions of disbelief. In this state, for example, the heart is so enveloped with sin that Divine Light cannot even penetrate. The sins suffocate the heart so much that they extinguish that inner light. These are not just sins of the senses, but also of the heart, like arrogance, pride, envy, greed, stinginess, and selfishness. Our hearts as believers may not be completely encrusted, praise be to God, but there might be a layer forming around our hearts that prevents all the rays from entering. We want a clear and uninterrupted flow of light from the Divine sources—and that takes constant polishing and cleansing of our hearts.

That is why frequent istighfar (seeking God’s forgiveness) is so crucial to the spiritual health of our hearts. While sins coat our hearts in darkness, asking God for forgiveness masks the negative effect of our sins on our relationship with God, and on our mental and psychological state. Sins cause pain, suffering, restlessness and agitation—even though we might be so intoxicated with sin that we can’t feel it. Seeking forgiveness quells these feelings; it lifts the weight of the sins off the heart, and uplifts your mind, mood and spirit. Remember that when we sin, we are turning our backs on God and running farther away from Him. Making tawba (repentance) reorients our hearts back to God so that we draw nearer to Him. Both istighfar and tawba purify the heart to make it worthy of an intimate relationship with the Most-Majestic One.

Du`a’ (supplicating) to God is also necessary in healing and cleansing the heart. Not making du`a’ is a sign of arrogance, and the more we do not ask of our Lord, the more arrogant we become. We ask God to protect our hearts from such a state! The Qur’an says, “And Your Lord says, ‘Call on Me and I will answer you:’ those who are too proud to serve Me will enter Hell humiliated.” (Qur’an 40:60). So, let us ask of God in times of hardship and stress, and in ease. Ask Him, the Most-Generous and Most-Merciful, even when you think you got it covered. If you humble yourself in prayer, He will increase you, and bless you and shower you with unexpected gifts.

May God help us taste the sweetness of imaan, and illuminate our hearts and entire being with His Light!

Note: Some points in this article were adopted from Tazkiyah Sessions with Dr. Mokhtar Maghraoui in June 2012.

Originally posted December 2011

I was attending the Friday prayer at a certain mosque once. In the back corner, I noticed two teenage girls sitting side by side, whispering and giggling throughout most of the khutbah (sermon). It was slightly distracting, but nobody made a fuss about it—except one older woman who was eyeing them with anger the entire time. As soon as the prayer ended, she marched toward them and towered over their small bodies. “YOU CAN’T TALK DURING THE KHUTBAH!!” she yelled at the top of her lungs. You could see the utter humiliation on these girls’ faces, as they lowered their heads and peered at all the spectators observing this embarrassing scene. After that woman’s verbal beating, I knew that immediate damage control was in order if these girls were to ever step foot in the mosque again.

It pains me to see how much aggressive behavior is unleashed on fellow sisters and brothers, all in the name of correcting wrongs, or enjoining good and forbidding evil. Islam is not a religion with a strict code of rules that needs to be imposed upon people. We forget that we are dealing with dignified human beings, who have delicate souls, hearts, emotions, and feelings. They are not inanimate objects on a factory belt, where they can be thrown around, cleansed and polished so the perfect ‘halal’ (appropriate) end product pops out. Each person has a unique life story, and every story has its struggles and difficulties; some people might be converts, or are just starting to learn about their religion. Others might not have had parents who taught them Islam, or parents who imposed religious practices upon them until they felt suffocated and constricted. There are also people who feel lost and are searching for guidance, and there are those who committed major sins and want to repent.

All these people have one thing in common: they want to feel love and acceptance. They don’t want to be humiliated or looked down upon. They want to be dealt with patiently, and they want a secure, nourishing environment to grow in. They want to see warm, inviting smiles that draw them closer to God and to the Muslim community. They want kind words of encouragement and support that inspire them to follow the Prophetic way in their worships, speech and character.  The Prophet ﷺ (peace be upon him) never sugar-coated the truth or stopped calling to the way of Allah subhanahu wa ta`ala (exalted is He). Yet, it was his soft, gentle approach that made his message so palatable and soul-satisfying. The Qur’an testifies: “So, by the mercy of Allah [O Muhammad], you were gentle with them—and had you been harsh or hard-hearted, they would have dispersed from around you. So, pardon them, and ask forgiveness for them and consult them about matters…” (Qur’an, 3:159). Look at the beautiful advice of the Prophet ﷺ: “Make matters easy, and do not make them difficult; and give glad tidings and do not turn people away,” [Bukhari]. He ﷺ also made gentleness a beautifying component of everything: “Gentleness is not in something except that it adorns it, and it is not stripped from something except that it ruins it,” [Muslim].

We give gifts to people because we care about them; it is one of the ways we show love, gratitude or appreciation. We also choose gifts that people enjoy or that would improve the quality of their lives. Can you imagine telling someone: “Hey, I have a gift for you,” and then throwing it in their face, leaving them bruised and not wanting anything to do with you or your gift? Think about our da`wah (outreach) efforts and advice as gifts. We want people to love Allah (swt) more and to develop an overwhelming desire in the heart to please Him so they can be successful in this life and the hereafter.  If we want our gifts to be received graciously—if we want people to pray on time, or to gain the full reward of the Friday prayer by listening quietly, or to cover more modestly, or to quit bad habits—we need to present these gifts more gracefully and adorn them with gentleness and a loving tone. If our goal is to please God, and not to flex our knowledge muscles or put people down to boost our egos, it is crucial that we pay as much, if not more, attention to how we say our words as to what we say.

There is another problem on the other side of the spectrum; some people have such a high regard for people’s feelings that they refrain from giving advice completely. They themselves might be afraid of being rejected, causing conflict, or not having adequate knowledge. They could also feel that they are not in a place to start pointing out other’s faults or mistakes because they themselves are sinful Muslims. Here, it is important to remember the Prophet’s ﷺ  words: “Whoever sees something wrong, he should change it with his hand. If he cannot, then [he should speak against it] with his tongue. If he cannot, then [he should dislike it] in his heart—and that is the weakest of faith” [Muslim]. The Qur’an also says that people are in a state of loss, except for those who “believe, and do righteous deeds, and advise one another to the truth, and advise one another to patience,” (Qur’an, 103:3).

Part of being one Ummah (community) is to care about our brothers’ and sisters’ relationship with our Creator, and to support them in their religious and spiritual growth. Also, the basics of the religion are known, so it does not require much knowledge to encourage good deeds. ((It should be noted that if there is a legitimate, legal difference of opinion among scholars about a certain matter, we cannot rebuke others for following an opinion different from our own.))  Our beloved Prophet ﷺ advised: “Convey on my behalf, even if (just) one verse,” [Bukhari]. There is no denying that actively calling to Allah’s way is difficult. People are generally insecure about their shortcomings, and they do not enjoy having a mirror put in front of them that highlights their blemishes. People might respond to our advice rudely or even harshly, making us feel belittled or dismissed at times. That is a common theme, though, with people who devote their lives to the calling. Look at the stories of the prophets and messengers, and how they endured their people’s criticisms and rejection. They were mocked, ridiculed and physically attacked, but they never quit. The value of conveying the message outweighed the physical or emotional pains that any of them experienced individually.

The key in advising people is to strike a balance. Encouraging God-consciousness and piety is praiseworthy, but it must be adorned with tact, kindness and humility. People need to feel that we care about them and are not just being judgmental or critical. For people to feel that positive, loving energy, we need to be sincerely aiming to please God and wanting the best for His servant-worshippers. It is important to remember that guidance ultimately comes from God. If we plant the seeds in people gently, we never know if and when God will cause these seeds to sprout and eventually bear fruit. The value remains, though, in planting the seeds irrespective of the results. If God utilizes us to bring people closer to His path, and we succeed in treating people with gentleness, mercy and compassion, our reward is secured with God, by His will.

Part I

One of my favorite narratives in the Qur’an describes the incredible story of two great leaders who exhibited deep wisdom and formidable power. They not only had vast affluence and dominion; they also enjoyed loyalty and allegiance from their followers, and had the potential to engage in warfare if necessary. One of these leaders was a prophet, and the son of a prophet and pious king. The other was a noblewoman and queen. It is none other than the story of Sulayman `alayhi as-salaam (peace be upon him), and Bilqees, the Queen of Sheba radi Allahu `anha (may God be pleased with her).

Oftentimes, what comes up when studying this story is the question of the permissibility of female state-leadership in Islam, or the concept of truth and monotheism eclipsing falsehood and disbelief.  While these are important issues to discuss, the purpose of this series is, rather, to highlight some essential qualities of great leadership, as exemplified by Prophet Sulayman and the Queen of Sheba.

You might be thinking: Prophet Sulayman (as) was undoubtedly a great leader, but how was Bilqees? She worshiped the sun instead of its Creator, and completely misled her people! We can recall here, though, that many of the Qurashi chieftains were some of the biggest idol-worshipers (who also committed many major vices) before faith illuminated their hearts. Their transformation shows us that indulgence in evil and sinful acts – even associating partners with God – does not necessarily eliminate the inherent goodness and potential greatness in people. This is truly one of God’s greatest blessings.

Also, Prophet Muhammad ﷺ (peace be upon him) said: “The best of you in the ‘time of ignorance’ (Jahiliyyah) are the best of you in Islam, if they deeply comprehend the religion,” (Bukhari & Muslim). So, a person can definitely possess noble qualities, even before they adopt the correct religious beliefs. Umar ibn al-Khattab (ra) is a clear example. He was known in the pre-Islamic days for his intellectual fortitude, wisdom, physical strength, and unyielding commitment to truth, justice, maintaining kinship ties, and preserving unity amongst his people. When these moral values and ethical principles aligned themselves with the message of Islam, they bolstered Umar’s strength even further and allowed him to be one of Islam’s greatest supporters and advocates. Hind bint Utbah was also a bold and staunch enemy of the Muslims, and she even had the Prophet’s beloved uncle, Hamzah, killed and mutilated; but after she entered the fold of Islam, she became a fierce warrior who helped prevent Muslim soldiers from retreating off the battlefield.

So, in the case of Bilqees – although we do not have details in the Qur’an about her life after she accepted ‘Islam,’ we can still appreciate the positive qualities in her leadership before becoming a ‘Muslim.’ Also, since some of Bilqees and Sulayman’s leadership traits are complementary, we can view them as part of a comprehensive reservoir of exemplary leadership qualities that can be tapped into depending on the time, situation and environment.

As a final note, the traits to be discussed in this series are not exhaustive. If we were attempting to capture all the great qualities of a leader, we would turn to none other than our beloved Prophet Muhammad ﷺ. This series is meant only to bring to light some characteristics that we can glean from the story as narrated in the Qur’an. Interestingly, though, there is a striking resemblance between Bilqees and Sulayman’s collective leadership traits, and those of Prophet Muhammad’s. He is (peace and blessings be upon him), after all, the quintessential leader of all time.

Throughout the series insha’Allah (God willing), some key elements of both Sulayman and Bilqees’ leadership will be discussed, as well as how we can benefit from their example in modern times.

I ask God, the Most Merciful and Generous, to bless this series and make it beneficial for all.

Excerpts from

By Dr. `Umar Sulayman Al-Ashqar (may Allah have mercy on him) | Translated by Naiyerah Kolkailah

The Difficulty of Attaining Sincerity

Having true sincerity is one of the most difficult things to achieve, and it is not only the common people who experience this; many scholars and righteous people struggle with it too. Sufyan Ath-Thawri says: “I have never dealt with anything more difficult than my intention; it keeps changing on me.”

That is why the Messenger ﷺ (peace and blessings be upon him) would often supplicate, “O turner of hearts, keep my heart firm upon Your faith.”

He would also often say in his oaths, “Nay, by the turner of hearts.”

The heart changes frequently in its aims and intentions, and you can see this just by how much your heart’s aims and wishes vary within one hour. The Messenger ﷺ says: “There is no heart except that it is suspended between Two Fingers of the Most Merciful; if He wills, He keeps it firm, and if He wills, He deviates it; and the scale is in the Hand of the Most Merciful—He elevates some people and debases others, until the Day of Judgment.”

The Messenger ﷺ says: “Surely, the heart of the son of Adam turns over and over more than a pot of boiling water.”

The reason hearts change and turn so much is because of the amount of factors influencing the heart. As Sahl ibn Abdillah says, the heart is “delicate and easily affected by passing thoughts.”

Al-Harith al-Muhasabi mentions three factors that affect the heart.

The first is the warnings of the Most-Merciful. As the hadith (narration) says, “Whomever Allah wills good for him, He will place for him a warning conscience in his heart.”

In another hadith, the Messenger of Allah ﷺ says, “Allah, the All-Mighty, sets forth a parable of the straight path: on either side of the path are walls with open doors, and the doors are draped with curtains. On the path, there is a caller saying, ‘O people enter all of you onto the path and do not deviate.’ Another caller also calls at the head of the path. So, when a person attempts to open one of these doors, the caller says, ‘Beware, do not open it. If you open it, then you will go through it (and leave the straight path).’ The path is Islam, and the walls are Allah’s legal boundaries, and the open doors are what Allah has forbidden. The caller at the head of the path is the Book of Allah, and the caller on the straight path is the warning conscience of Allah that is in the heart of every Muslim.”

The second element that influences the heart is Satan’s adornment of evil acts, and all his suggestions and whispers. Allah subhanahu wa ta`ala (exalted is He) has commanded His messenger to flee to Allah, seeking refuge from Satan’s attempts: “And if an evil suggestion comes to you from Satan, then seek refuge in Allah. Surely, He is All-Hearing, All-Knowing.”

It is out of Allah’s wisdom that He made the hearts of His servants this battlefield, where both an angel and a devil vie for influence; one overtakes it sometimes, and the other at other times. The All-Mighty says, “Satan threatens you with poverty, and commands you to evil, while God promises you forgiveness from Him and bounty.”

The Messenger ﷺ elucidates this in the hadith: “Surely, an angel puts thoughts in the heart of the son of Adam, and the devil also puts thoughts. The angel’s thoughts promise goodness and affirm the truth, and the devil’s thoughts promise evil and reject the truth.” Then he read, “Satan threatens you with poverty, and commands you to evil, while God promises you forgiveness from Him and bounty.”

As Ibn Al-Qayyim says, “Satan bewitches the mind until it overpowers it, and nobody is safe from his magic except whomever Allah wills. He makes the harmful act seem appealing, until a person imagines that it is the most beneficial of things; and he turns him away from beneficial things, until he imagines that they are harmful to him. La ilaha illa Allah (there is no deity but God). How many people are deceived by this magic, and how many hearts are deprived of Iman (faith), Islam, and Ihsan (excellence in faith/worship) because of it; and how much has falsehood been adorned so it appears positive; and how much has truth been denigrated so it appears negative!”

The third source of influence on the heart is the self, since it commands one to do evil acts, and calls to disobedience: “Surely, the self constantly commands to evil.” The Prophet of Allah, Ya`qub (Jacob), told his sons when they claimed that the wolf ate Yusuf (Joseph): “No, your own selves enticed you to something (evil).” The All-Mighty also said regarding Adam’s son who killed his brother, “Then his own self persuaded him to kill his brother.”

The Muslim cannot be saved from the self that incites evil, and his own whims and desires, except through persistent struggle and self-discipline, and through arming oneself with the weapons Allah (swt) gave him, such as dhikr (remembrance of Allah), recitation of the Qur’an, acts of devotion and worship, etc.

Why God is the Ultimate Aim

The human being will be miserable if his aim is directed toward anything besides His Creator, and he will become even more miserable when he accumulates more worries and aimless endeavors. If a person’s aim is not uniformly devoted to One above all worldly endeavors, this person will find herself not knowing where to go and what direction to take. But a Muslim’s aim is One, and the methodology that guides her toward this aim is one; and thus, she is able to please God and follow His guidance.

The Messenger of Allah ﷺ says, “Whoever makes the Hereafter his goal, Allah places abundance in his heart, and organizes his affairs, and the world comes to him despite its unwillingness. And whoever’s aim is worldly gain, Allah puts poverty before his eyes, and disorganizes his affairs, and nothing of this world comes to him, except what has been decreed for him.”

Signs of Sincerity

Imam al-Shafi`i (may Allah have mercy on him) says, “How I wish the creation would learn this knowledge without attributing even one letter of it to me.”

He also says, “I have not spoken to anyone except that I wished that he is supported and aided, and that he is under Allah’s care and protection.”

Imam al-Ghazali says, “There is one sign that shows true sincerity in a person who counsels and advises others for the sake of God and not for people’s acceptance; if he is replaced by someone who is better, more knowledgeable, or more articulate than him, and people’s acceptance of that person surpasses his own, then he will be pleased, and he will thank Allah for relieving him from his obligation with someone more qualified than him.”

The sign of one who aims to impress others is that he will be pleased with words of praise or appreciation, even if they are not true; and he will be upset with words of criticism, even if they are true. The same applies to those who are after money. But that is not the case with the sincere one; she is pleased with the word of truth—whether it be for her or against her, and she is angered by a word of falsehood—whether it be in her favor or against her.

The sincere person finds no problem in everyone’s hearts being void of appreciation for him, if his heart is sound in the Eyes of Allah, the All-Mighty. He also does not wish for any person to see even an atom’s weight of his good deeds. If the sincere person is presented with two matters, one for Allah and one for worldly gain, he will prefer what is for Allah— knowing that this life is fleeting and the Hereafter permanent.

Reconstructing Beauty Series:

According to the American Society for Aesthetic Plastic Surgery, Americans spent nearly $10 billion on over 9 million cosmetic procedures in 2011. The latter represents a whopping 197% increase in the total number of procedures performed in 2007. ((Cosmetic Surgery National Data Bank Statistics (2009-2011). <http://www.surgery.org/sites/default/files/ASAPS-2011-Stats.pdf>)) Some of the reasons cited for these alterations were to correct abnormalities, but most were for purely cosmetic reasons.

While the beauty, fashion and entertainment industries make big bucks on selling the newest standards of beauty and physical appeal, we as a society are becoming increasingly dissatisfied with our appearances. We are feeling more self-conscious, more deficient and even less beautiful. Why?

Because we’re being told—implicitly or explicitly— that we are not enough. We’re not good enough, thin enough, or attractive enough; that our skin does not look young or light enough. We are always broken, blemished, or scarred, and we need fixing. There is always a new standard or method for enhancing everything from our skin, hair, lips and nails, to almost every inch of our body—and it’s impossible to keep up. So many succumb to society’s pressure to conform, and they go to great lengths to surgically alter their bodies, inject foreign objects in them, starve themselves or follow strict diets or exercise programs—all in an effort to look more beautiful and desirable.

As my dear sister Jinan explained eloquently in the second article of this series, Islam encourages outward beauty, cleanliness and beautiful dress. We adorn our bodies with nice clothes and maintain good hygiene because this is what God loves. We also do our best to eat healthy and stay fit because our bodies are a trust from God, and because better health gives us more energy to serve God and society better. These are all admirable efforts, when done moderately. What I am addressing here is how we view the natural physical form of our bodies; what we were born with or what developed over time because of genetic influences.

It is important to remember that God is our Maker—He made you the way you are—your unique color, shape, hair and facial features. In His eyes, you are beautiful—no matter what society says. He says, “Surely, we have created the human being in the finest stature,” (Qur’an, 95:4). He fashioned you in your mother’s womb, brought you into this world knowing nothing, and then beautified your heart and mind with faith, wisdom and intelligence. Even before you were born, He honored you; He created your father, Adam, with His Own Blessed Two Hands, breathed His spirit into him, and made the angels prostrate to him out of respect.

Throughout your life, He showers you with beautiful gifts; He provides you with experiences that inspire you, teach you, and make you feel joy, connectedness and love towards Him and others. He gives you a lifetime to invest in the beauty of the Eternal life with gorgeous homes, companions, flowing rivers, and blessings that you cannot even imagine. Now, who could dare touch your feelings of self-worth after that?

Underneath the superficial layers of different physical features, skin colors and types of dress, all of us have hearts and souls that long and plead for the same deep connection with their Creator. As Ibn Al-Qayyim (may God have mercy on him) says, “Truly, in the heart there is a void that cannot be removed except with the company of God; and in it there is a sadness that cannot be removed except with the happiness of knowing God and being true to Him; and in it there is an emptiness that cannot be filled except with love for Him and turning to Him and always remembering Him; and if a person were given the entire world and what is in it, it would never fill that emptiness.” ((Madarij As-salikeen))

So no matter how much we alter and reshape our physical form, it will not fill the void in our hearts that is reserved for God. When we follow our desires and the ever-changing whims of creation, we chain our souls down to the lowly, fleeting life—and away from God. But when we connect our hearts and minds to the Eternally Permanent One, Al-Baqi, our souls are freer to draw closer to Him. Reflect for a moment on this hadith (narration) of Prophet Muhammad ﷺ (peace be upon him): “Prayer is light; charity is a proof, patience is illumination; and the Qur’an is an argument for or against you. Everyone starts his/her day and is a vendor of his/her soul, either freeing it or bringing about its ruin.” [Muslim]

When our souls are liberated, we see Reality for what it really is; that physical beauty fades, and that the beauty and light of our faith, character and actions are what bring us true bliss and deeply satisfying relationships in this life, along with a more permanent relationship with God and eternal bliss and in the Hereafter. The Prophet Muhammad ﷺ would supplicate, “O Allah, as You have made my appearance beautiful, make my character beautiful,” (Allahumma kama hassanta khalqi fa hassin khuluqi).

That beautiful character is in sincere intentions, in our positive attitude, and in a graceful smile. It’s in showing abundant gratitude and forgiveness, in overlooking people’s faults, in giving generously of your love and time to support others, and in treating people with respect, mercy and gentleness. As Prophet Muhammad ﷺ said, “Gentleness is not in something except that it adorns it, and it is not stripped from something except that it ruins it.” [Muslim]

So, rather than striving to perfect a body that will, one day, end up covered in dirt, how about we turn to what truly matters? Instead of facelifts and breast enhancements, perhaps we ought to focus more on uplifting our faith and morality; and instead of dwelling over fat layers and contemplating liposuction, we might want to work on suctioning the arrogance, pride and anger from our hearts; and instead of eyelid surgeries—yes, those exist—we would prosper more if we considered the virtues of lowering our gazes and turning our faces and hearts toward God’s light and guidance. These are the changes that yield the most beautiful, long-lasting effects in this life and the Next.

“So direct your face toward the religion, with pure faith. This is the natural disposition God instilled in mankind—there is no altering God’s creation. This is the upright religion, though most people do not realize it.” (Qur’an, 30:30)

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

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

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

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

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

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

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

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