America was indeed built as a melting pot of different cultures. That said, throughout our history there have become some universally accepted cultural practices. There is a famous and often misunderstood hadith (narration) which I would like to discuss as it has been understood by various scholars.

This hadith is found in the authentic collection of Abu Dawood. “Whoever imitates or resembles a people is one of them.” Coming from a background of an Islamic state where the Muslims were the dominant majority, many scholars said that this means that Muslims must completely look and act different than disbelievers in every facet of life. In that context it makes sense. In our context here in the west in 2009 it is a mistaken interpretation. This is due to the well-known reality that the Prophet ﷺ (peace be upon him) was an Arab and had many cultural norms including his dress and eating style that were known for Arabs in his time whether they were Polytheist, Jew, Christian or Muslim. So the hadith is true that the Prophet ﷺ imitated and resembled the Arabs of his time so indeed he was one of them. So general non-religious culture is definitely not what is prohibited by the hadith.

According to the commentary of many scholars, past and present, the hadith is warning Muslims from imitating the non-Muslims in practices which indicate their religious beliefs like wearing something with a cross on it or celebrating Christmas. Similarly we must not follow culture in matters which are prohibited in our religion like men wearing gold or women plucking their eyebrows.

So to be crystal clear I will make an analogy. What is the difference between a Muslim and a non-Muslim doctor? They both wear similar clothes – maybe with a stethoscope around their necks. What makes them different is that the non-Muslim man may be wearing a cross or gold necklace whereas the Muslim will not be. The female Muslim doctor will be covering her hair while the non-Muslim won’t. The Muslim will take breaks for his or her obligatory prayers whereas the non-Muslim will not.

So let’s make a list of clothes, eating habits, and actions that are deemed permissible in the west by many scholars:

Wearing pants and shirts for men and women which do not reveal the `awrah (nakedness) as defined by our scholars. A dress might be best in concealing the beauty of a woman, but that doesn’t mean she cannot conceal her beauty with loose pants and a blouse. Men are not expected to wear hats whether in public or in the prayer. If a man is accustomed to wearing a hat and sees it as completion of common dress, then according to some scholars it would be makrooh (inadvisable) to come in the mosque without wearing it. Men may wear their pant leg below their ankles since this is not a sign of arrogance here.

There is nothing wrong with eating at a table with a spoon or fork. According to many scholars there is nothing wrong with eating the meat slaughtered by the people of the book. Others prohibited it based upon different principles. You may follow whichever you are convinced with, but you should not rebuke others for what they follow. Holidays and celebrations which do not represent religions and are not a gathering with worship overtones or un-Islamic activities are permissible. These are acceptable celebrations according to many great scholars: personal birthdays, marriage anniversaries, Independence Day, Mother’s or Father’s day on condition that we observe special love and respect for them every day, and Thanksgiving.

Things which would be forbidden are:

Wearing clothes which have a cross, Star of David, or other religious symbols of other faiths; wearing clothes which do not cover the `awrah; wearing clothes which represent immorality (i.e. Budweiser ad); wearing clothes with detailed pictures of living beings; women uncovering their hair or plucking their eyebrows; men wearing gold or silk; eating pork or foods fried or grilled without being cleaned after frying or grilling pork; eating or drinking with the left hand intentionally; shaking hands with a non-mahram (unrelated person of the opposite gender) in general (although with the condition of safety from desire some have allowed it); and celebrating Christmas, Easter, Valentine’s Day, St. Patrick’s day, April Fool’s day or Halloween.

For anyone thinking that Halloween is just a harmless secular tradition for kids to have fun, please keep in mind the following:

The consensus of our scholars have prohibited taking part in the activities or selling the items specifically related to celebrating holidays representing religions other than Islam. This is due to the hadith we mentioned, “Whoever imitates or resembles a people is one of them,” (Bukhari).

Among these is Halloween which is an ancient polytheist pagan tradition of Europe that was switched to All Souls Day once Roman Catholicism had spread throughout Europe. It gained back its pagan roots with the capitalist venture of profit in those polytheist rituals. The current practices are almost identical to those done by the Polytheist originators of this holiday. If you are truly a follower of the Qur’an and Sunnah – not someone who follows their desires, or someone who simply wishes to fit in even when it compromises their religion – then read this thoroughly.

We must not take part in this celebration. Instead, we should try to organize mosque activities on this night, or try and go somewhere that doesn’t celebrate it, or at least just keep your lights off outside of your house.

This article has been edited from its original publication in 2009. We pray for the ease and success of the Egyptian people and all those seeking freedom and justice throughout the world.

My parents were visiting me in Egypt. We flagged down a cab for ourselves to get to downtown Cairo. The driver was a young man who was listening to crazy loud music and smoking a cigarette. Within a few minutes, the smoke was too much to handle and we had difficulty breathing.

“Excuse me, would you mind not smoking?” I requested. He apologized and let his cigarette go. A few minutes went by and my dad looked at the driver and politely asked, “Qur’an?” My dad loves listening to Qur’an and was hoping he’d score the opportunity to listen on our drive. The taxi driver didn’t fumble to find the usual Cairo Qur’an channel to which most taxi drivers flip. Instead, he took out a tape and pressed play. We were suddenly blasting Afasy’s recitation of Surah Maryam. For the rest of the ride, the young driver began reciting the Surah, word for word, verse for verse.

Subhan’Allah (praise be to God), I thought. It’s not easy to recite every single word correctly unless you have memorized the surah or listened to it many, many times before. We reached our destination and I took out money to pay the driver. “Keep it,” he told me.

Wait a second, keep it?! The brother just took us from Madinat Nasr to Ramses – this is good money to turn down! We insisted he take it and he eventually did, apologizing for smoking and smiling humbly.

I felt like I had just seen the light of this man’s heart in action. The young man seemed to be so moved by the Qur’an that his entire face changed from the time I had originally requested the cab to when we departed. Subhan’Allah, how we have no idea how close someone really is to Allah, what their rank is with Him, and what their rank might be with him after only a few minutes.

Spotting Companions of the Qur’an was one of the most amazing experiences I had while living in Egypt. From brothers walking on busy streets with their masahef (plural of mushaf, the book of the Qur’an) open to review their memorization, to sisters running local businesses and blasting Afasy, to Khan Khalil bazaar owners listening to the recitation of Faris Abbad… SubhanAllah, I was blessed to spot Companions of the Qur’an everywhere!

But beyond this, there were three instances which really hit me and helped reinforce that those who love Allah subhanahu wa ta`ala (exalted is He) and His Book are everywhere, that this Ummah is truly filled with people ready to live for the deen (way of life), regardless of where they are.

One time my friend’s two children really wanted to go to the Arcade, so we took them to play a few games. Being seven and five, both of them were super excited. The seven-year-old decided she wanted to ride an Asteroid ship. As the only customers for the ride, we entered the area and found the young worker around in his early twenties, sitting and working on his Qur’an. It was incredible to see his focus on the Qur’an while maintaining his work responsibilities. The arcade was nearly empty and we were the only customers in the area he supervised. Before we approached him, he worked on his Qur’an. Once we arrived at his station, his attention was fully dedicated to the girl’s safety and working the ride for her. Once the ride was complete and we walked away, he continued with his Qur’an since there were no other customers waiting for his service. He could have spent his time playing games on his phone, but he instead chose to invest in his relationship with the Qur’an. SubhanAllah.

Soon, my friend’s daughter had collected tickets from playing games and she was ready to cash in for her prize. As we approached the prize counter, I noticed there was a popcorn stand and the employee selling the popcorn was an older man reading. Suddenly I realized, subhanAllah, he’s not reading – he’s working on his memorization! Holding the Qur’an, this man, possibly in his sixties, was reading from the mushaf, then darting his eyes to the ceiling while he worked on the verse he had just memorized, and then he would glue his eyes to the mushaf again. Allahu Akbar (God is the greatest)! Two hard-core companions of the Qur’an in an Arcade, two companions who would never leave their Best Friend, could not bear to be apart from their Best Friend during work, and so they took their Best Friend with them! They spent as much time as they could enjoying their Best Friend’s companionship and reaping the benefits of being best friends with the Book that will stay with them in every instance in this life insha’Allah (if Allah wills), and inshaAllah intercede for them in the Next.

Sometime later I walked into an internet café and found two grown men dedicatedly playing a videogame. A few minutes after I had sat down, the employee of the café put on – that’s right, you guessed it – nothing more amazing than the Qur’an itself. Surah Kahf (Qur’an 18) was now surround sound in the café, and one of these two men, still deeply engrossed in the game, began reciting along with Shaykh Afasy’s recitation.

SubhanAllah, how few of us (unfortunately) may judge by deciding that places like Arcades, internet cafes with a focus on games, movie theatres, or other entertainment areas are not places of the Companions of the Qur’an? But these places, because of these people, may actually be filled with so many Angels racing to surround them, to write down their good deeds and to protect them. Perhaps it is because of these people that we too are being encompassed by Allah’s Mercy. Being a companion of the Qur’an doesn’t mean stopping life and work or never being entertained. It simply means committing to that relationship even while enjoying entertainment.

Many of us may not feel we have a strong friendship with the Book of Allah in this moment, but it is not too late! We can start RIGHT NOW, God willing! Here are just a few suggestions on how to begin incorporating the Qur’an into our daily lives, God willing, and make a friend who will always be by our side:

1. Recite ayatul kursi(Qur’an 2:255) after every prayer: The Messenger of Allah ﷺ (peace be upon him) said, “Whoever recites Ayatul Kursi immediately after each prescribed prayer, there will be nothing standing between him and his entering Paradise except death.” (An-Nasa`i and Ibn Hibban).
2. Recite Surat al Mulk (Qur’an 67) every night: It was narrated that Abdullah ibn Mas’ud said: Whoever reads tabarak allahi biyadihil mulk every night, Allah will protect him from the torment of the grave.
3. Recite Surat al Kahf (Qur’an 18) every Friday: Whoever recites Surat al-Kahf on Friday, light shall shine forth for him between the two Fridays. (Ibn Hajar, Talkhis al-Habir)
4. Last, but not least! Make a commitment to the Qur’an. How subhanAllah insanely cool would it be if we checked our Qur’an as much as we check our email? If we updated our status with the Qur’an as much as we update our status on Facebook? Make time for the Qur’an. Commit yourself to reading one, two, three, ten pages a day—whatever amount is easy for you—and try your best to read that small amount every single day. Reading a translation, if we do not understand the Arabic, will help increase your love and bond with the Qur’an as you will actually understand the message which was revealed FOR YOU from the Lord of EVERYTHING.

Imagine the sweetness we’ll find in our lives, God willing, when we make a conscious decision to make the Qur’an our Best Friend. This is the Book that, in response to Abu Jahl who said: “Say to Muhammad something that would convince your people that you oppose him,” Al-Walid ibn Al-Mughirah replied: “And what can I possibly say? There is not a single man who is more knowledgeable of poetry or prose than I, or even that of the Jinn, and by Allah, what he says (the Qur’an) bears no resemblance to these things. By Allah, what he says has a sweetness to it, and a charm upon it; the highest part of it is fruitful and the lowest part of it is gushing forth with bounty; it dominates and cannot be dominated, and it crushes all that is under it.” (Reported by al at-Tabari in ‘Jami’ al-Bayan’ 29/156)

The Qur’an is waiting for you! It’s ready for you! It’s your turn! Be ready for it!

We’ve all read this verse on countless marriage announcements. But how many have actualized it? How many of our marriages really embody that love and mercy described by Allah? What is going wrong when so many of our marriages are ending in divorce?

According to Dr. Emerson Eggerichs, author of Love & Respect: The Love She Most Desires; The Respect He Desperately Needs, the answer is simple. In his book, Eggerichs explains that extensive research has found that a man’s primary need is for respect, while a woman’s primary need is for love. He describes what he calls the “crazy cycle”—the pattern of argumentation that results when the wife does not show respect and the husband does not show love. He explains how the two reinforce and cause one another.  In other words, when a wife feels that her husband is acting unloving, she often reacts with disrespect, which in turn makes the husband act even more unloving.

Eggerichs argues that the solution to the “crazy cycle” is for the wife to show unconditional respect to her husband and for the husband to show unconditional love to his wife.  This means that a wife should not say that first her husband must be loving before she will show him respect.  By doing so, she will only bring about more unloving behavior.  And a husband should not say that first his wife must be respectful before he will show her love.  By doing so, he will only bring about more disrespectful behavior. The two must be unconditional.

When I reflected on this concept, I realized that looking at the Qur’an and prophetic wisdom, there are no two concepts more stressed with regards to the marital relationship.

To men, the Prophet ﷺ said,

“Take good care of women, for they were created from a bent rib, and the most curved part of it is its top; if you try to straighten it, you will break it, and if you leave it, it will remain arched, so take good care of women.” (Bukhari & Muslim)

He has further stressed: “The most perfect believer in the matter of faith is one who has excellent behavior; and the best among you are those who behave best towards their wives.” (Al-Tirmidhi)

The Prophet ﷺ has also said, “A believing man should not hate a believing woman; if he dislikes one of her characteristics, he will be pleased with another.” (Muslim)

Allah says:

“…Live with them in kindness. For if you dislike them – perhaps you dislike a thing and Allah makes therein much good.” (Qur’an, 4:19)

In these jewels of wisdom, men are urged to be kind and loving towards their wives. Moreover, they are urged to overlook their wife’s faults when showing that kindness and love.

On the other hand, when addressing the wife, the focus is different.  Why are women not told again and again to be kind and loving towards their husbands? Perhaps it is because unconditional love already comes naturally to women. Few men complain that their wives do not love them. But many complain that their wives do not respect them. And it is this sentiment which is most stressed in the Qur’an and sunnah, with regards to wives.

Respect can be manifest in a number of ways. One of the most important ways to show respect is the respect of one’s wishes. When someone says, “I respect your advice,” they mean “I will follow your advice.” Respecting a leader, means doing what they say. Respecting our parents means not going against their wishes. And respecting one’s husband means respecting his wishes. The Prophet ﷺ has said: “When any woman prays her five, fasts her month, guards her body and obeys her husband, it is said to her: ‘Enter paradise from whichever of its doors you wish.'” [At-Tirmidhi]

Why are we as women told to respect and follow the wishes of our husbands? It is because men are given an extra degree of responsibility. Allah says: “Men are the protectors and maintainers [qawwamun] of women, because Allah has given the one more [strength] than the other, and because they support them from their means . . .” (Qur’an, 4:34)

But won’t this unconditional respect towards one’s husband put us, as women, in a weak, submissive position? Won’t we set ourselves up to be taken advantage of and abused? Quite the contrary. The Quran, the prophetic example, and even contemporary research have proven the exact opposite. The more respect a woman shows her husband, the more love and kindness he will show her. And in fact, the more disrespect she shows, the more harsh and unloving he becomes.

Similarly, a man may question why he should show kindness and love towards even a disrespectful wife. To answer this question, one only needs to look at the example of Omar Ibn ul-Khattab. When a man came to Omar (who was Khalifah at the time) to complain of his wife, he heard Omar’s own wife yelling at him. While the man turned to leave, Omar called him back. The man told Omar that he had come to complain of the same problem that Omar himself had. To this Omar replied that his wife tolerated him, washed his clothes, cleaned his home, made him comfortable, and took care of his children. If she did all of this for him, how could he not tolerate her when she raised her voice?

This story provides a beautiful example for all of us—not only for the men. This story is a priceless illustration of tolerance and patience, which is essential for any successful marriage. Moreover, consider the reward in the hereafter for those who show patience: Allah says, “Only those who are patient shall receive their reward in full without reckoning (or measure).” (Qur’an, 39:10)

Also published by InFocus.

Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IX | Part X | Part XI | Part XII | Part XIII | Part XIV | Part XV | Part XVI | Part XVII | Part XVIII | Part XIX | Part XX | Part XXI | Part XXII | Part XXIII | Part XXIV | Part XXV | Part XXVI | Part XXVII | Part XXVIII

Reminders about al-Fatiha

When we started discussing Surat al-Fatiha, we mentioned how with this surah (chapter) in particular, we are having a conversation with Allah, and Allah responds with every verse we recite. This surah affirms Allah’s ruboobiyah (lordship), but it also tells us that this lordship is based on mercy, which is why we recite “Ar-Rahman Ar-Raheem” (the entirely Merciful, the especially Merciful) right after we praise Allah, the Lord of the worlds. His mercy is mentioned before we are told that He is the Sovereign of the Day of Judgment, so that we know that His mercy supersedes His wrath. Finally we talked about the key to being given   this mercy, which is that we sincerely worship Him. In order to worship Him, we need His help, thus we say:

“It is You we worship and You we ask for help.” (Quran, 1:5)

And thus if we want to be guided, we should ask for guidance.

Guidance

We have now entered into the realm of du`a’:

“Guide us to the straight path, the path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.” (Qur’an, 1:6-7)

Ibn Taymiya stated that the du`a’ of Surat Al-Fatiha is the greatest, wisest and most beneficial du`a’. If Allah guides us to the straight path, He helps us to obey Him.

One may ask – why should I ask for guidance if I am already guided? ‘I pray, I fast, I read Qur’an – surely I am guided!‘ Firstly, the peak of guidance is to be at the level of the Prophet ﷺ, and none of us can claim to have reached that state, or even the level of the companions (ra). Thus we ask Allah to increase us in guidance. Secondly, being guided is dependent upon our reliance on Him and our humility before Him, and asking Allah to continue guiding us is expressing that. How can we claim to be guided by Allah when we do not ask Him? The Prophet ﷺ has told us:

“Whoever does not ask Allah, Allah is angry with him.” (Ibn Majah)

Ibn Al-Qayyim stated that the straight path we are asking to be guided upon consists of knowledge and actions, both internal and external. Yet a servant may not know all of the details, in terms of what to follow, what to avoid, and what earns Allah’s pleasure or displeasure. And what the servant doesn’t know may be more than what he does know. Thus, when we ask for guidance, we are also asking Allah to increase us in knowledge of these things. Moreover, even with the knowledge that we do have, we are capable of doing some things, and other things we are not. For example, we know that we must go for Hajj, but some of us just do not have the means. So when we ask for guidance, we are asking Allah to help us to be able to do the things we have knowledge of. Furthermore, even with those things that we have knowledge of and are able to do, our nafs may not incline us towards them. Perhaps we know the benefits of qiyaam al-layl (the night prayer), but are too lazy to attempt to wake up for it. When we ask Allah to guide us, we are asking Him to make our souls incline towards it.

A further point – perhaps we have the knowledge, ability, and desire to perform a good deed, yet we may not be sincere when we perform the act. Perhaps our intentions are mixed. Asking Allah for guidance is to ask Him to grant us sincerity too, because sincerity is what keeps us on the straight path. Asking Allah to guide us on this path means also asking Him to follow the footsteps of the Prophet ﷺ, and finally having thabaat (firmness) in these actions so that we do not waver.

As-Sirat Al-Mustaqeem: The Straight Path

Anas bin Malik (ra) narrates that he asked Allah’s Messenger ﷺ if he would intercede on his behalf on the Day of Judgement. “I will,” the Prophet ﷺ replied.

“So, where should I look for you on the Day of Judgement?” enquired Anas (ra).

“When you need me, first of all look for me at Sirat [the bridge],” said the Prophet ﷺ.

“And if I do not find you there?” asked Anas (ra).

“Look for me, then, at the Mizan [the Scales],” replied the Prophet ﷺ.

“Where may I seek you,” asked Anas (ra), “if you are not near the Mizan as well?”

“Then look for me at the Hawd [the Pond]. I will not go away from these three places at that time,” the Prophet ﷺ replied. (Tirmidhi)

Thus the first place to ask intercession from the Prophet ﷺ will be at the sirat. The sirat itself is a bridge over hell that one must pass to get to Paradise. It is described as a thin bridge – as thin as a hair – and is slippery. So how will we pass over it?

People pass over it according to their deeds: the first of them as fast as lighting, then as fast as wind, then as fast as birds, and then as fast as a running man. The Prophet ﷺ will be standing on the path saying “Lord, Save! Save!” as some people’s deeds will fall short. Some of them will come crawling. At both sides of the path there are hooks designed to take whom Allah wills: some are saved but bruised; others are thrown into Hell. (Bukhari and Muslim)

Ibn Al Qayyim stated that in this life, Allah has given us a straight path and has invited us all to it. Thus, whomever is guided to the straight path in this life, will make it over the straight path in the next life, insha’Allah. Our situation on the sirat, whether we fly over it or crawl, depends on our sticking to it on this life.

Can we see the importance of the du`a’ that we make in every prayer?

Amen!

When we say “ameen” (‘O Allah please respond’) at the end of the du`a’ of Surat Al-Fatiha, we should say it with all of our heart, because after knowing all of these meanings, we should have true devotion and really desire for Allah to respond to this magnificent du`a’. However, if we are distracted, this du`a’ will not be answered. Why not? The Prophet ﷺ said:

“Make du`a’ to Allah with certainty that your du`a’ will be responded to, and know that Allah does not answer a du`a’ that originates from a negligent, inattentive heart.” (Tirmidhi)

Ibn Al-Qayyim said that when a person recites Surat al-Fatiha, he or she should give a short pause after every verse to anticipate the response of Allah. It was reported on the authority of Umm Salamah (ra) that the Prophet ﷺ would do that.

May Allah guide us to the straight path and enable us to have a present heart in our prayers. Ameen.

Excerpts from Kitāb al-Arba`īn fī Usūl al-Dīn (The Book of Forty Principles of the Religion)

The Prophet ﷺ said: “There is no intercessor of higher status with Allah on the Day of Judgment than the Qur’an—neither a prophet nor a king nor [any] other.”

Know that there are external manners and internal, hidden secrets to reading the Qur’an. As for the hidden secrets, they are five:

Firstly: that you sense, at the beginning of your reading, the greatness of the words by sensing the greatness of the speaker. You do this by feeling in your heart the presence of The Throne and His Dominion, the heavens and the earth, and all that is in between them of Jinn, humans, animals and plants; and that you remember that the Creator of all of them is One, and that they are all within His Grasp and Power, experiencing His Favors and Compassion; you feel that you want to read His words and see through them His Attributes, His Beauty, His Knowledge and His Wisdom.

Know that just as the Qur’an can only be touched by those who have purified themselves—while being veiled from the rest—its true meaning and secrets are also veiled from the hearts if they are vile and impure.

Secondly: that you contemplate its meanings while reading, if you [want to be] of the people of the Qur’an. Repeat all that your tongue has recited unmindfully; don’t count mindless reading as part of your good deeds because the purpose of beautiful recitation is to increase contemplation.  Ali (may Allah be pleased with him) said: “There is no goodness in an act of worship that is void of understanding, nor in recitation that lacks contemplation.”¹

Thirdly: that you reap the fruits of knowledge from their branches and seek them from their abodes, as you contemplate; don’t seek the antidote from where you seek the gems, nor the gems from where you see the musk and [fragrance], for every fruit has its own branch and every gem its own source.

This is facilitated by knowing the ten categories we have sorted the Qur’an into. Of these ten, are the following:

• That of the Qur’an which relates to Allah (Glory be to Him), His Attributes and Actions; seek from it the knowledge of greatness and magnificence.
• That which relates to guidance to the Straight Path; seek from it knowledge of mercy, compassion and wisdom.
• That which relates to the destruction of enemies; seek from it knowledge of honor and might, conquest and overpowerment.
• That which relates to the lives of the prophets; seek from it knowledge of kindness and blessings, favors and generosity.

So, for each category, seek from it that which is most befitting…

Fourthly: that you avoid whatever inhibits your understanding, because that is the covering that prevents you from understanding. Allah (glory be to Him) says “…Indeed, We have placed over their hearts coverings, lest they understand it, and in their ears deafness…” (Qur’an, 18:54). The God-conscious seeker of truth is tested with one of two kinds of coverings: either the veils of doubt and denial that test those who are weak in faith, or the veils of heart-saturating desires that test the ones engrossed in the life of this world.

As for the worshippers who are solely focused on the Way of Allah, they [struggle] with two other kinds of veils.

The first is the whispering which diverts the heart from thinking about one’s intention. How was it at the beginning? Is it still there now? Is there still sincerity now? That is if he were in prayer. Another type of whispering is that which diverts your focus to correct the pronunciation of the letters, which leads to doubt and repetition.  This happens in prayer and outside of it [as well]. How can the secrets of the Kingdom be seen by a heart that is focused [only] on how the lips open and close, and how the tongue and jaws move, and how air passes through them?

The second kind of veil the worshipper faces is limiting oneself to the apparent meanings of the Qur’an. This truly inhibits understanding… [because] the truth that Allah has ordered His servants to believe in is of degrees; it has both an apparent meaning (like an outer skin) and a deep internal meaning, which is like the marrow.

For example, [Allah] has ordered His creation to believe that He can be seen; however, seeing has an external and internal [meaning]. If one believes that seeing Allah is similar to the seeing humans are accustomed to in this world, how can he expect to know the secret of Allah’s saying “You will not see Me…” (Qur’an, 7:143)?! And how will he understand that that is impossible in this life with this eye that is limited to seeing directions and sides?! And how will he understand His saying: “Vision perceives Him not” (Qur’an, 6:103) side-by-side with His saying: “[Some] faces, that Day, will be radiant. Looking at their Lord” (Qur’an, 75:22-23)?!

Fifthly: that you do not limit yourself to capturing the lights (of the Qur’an), but also glean the appropriate conditions and effects. So, don’t read a verse except that you become adorned with its characteristics. That way, you will have a certain understanding and overall state for every verse you read.  So, when mercy and the promise of forgiveness are mentioned, you become elated with happiness; when anger and harsh punishment are mentioned, you cringe and become overtaken with fear; at the mention of Allah (Glory be to Him), His Names and His Greatness, you lower your head and feel miniscule—as if you’re vanishing from witnessing His Glory; at the mention of the disbelievers, and Allah’s Exaltedness above having a son and spouse, you bow your head and lower your voice, as if hiding from shame…

These effects should also show on your limbs, as with crying out of sadness, sweating at the forehead from shame, shuddering and shivering in awe of His Glory, and feeling joy in the limbs, tongue and voice when given glad tidings, and feeling fear in them (when being warned).

If you do that, all your parts take part in receiving the barakah (blessings) of the Qura’n.

One of the more recent twenty-first century attempts to transcend past translations’ shortcomings in clarity, accuracy, and modernity of language comes from M.A.S Abdel Haleem. Abdel Haleem is a Muslim Professor of Islamic Studies at the School of Oriental and African Studies in London, England, and is also the editor of the Journal of Qur’anic Studies. He was born in Egypt, and is a hāfidh who memorized the Qur’an during his childhood. He received a B.A. in Arabic and Islamic Studies from Cairo University and his Ph.D. from the University of Cambridge in the United Kingdom.

Abdel Haleem’s seven-year translation project, The Qur’an, was first published in 2004 by Oxford University Press, with a new edition published in 2005. His introduction to the translation, as well as the translation itself, both reveal that his efforts are aimed at doing faithful justice to the original Arabic, while acknowledging the difficulties of translating the meanings of a sacred text revealed and preserved in the Arabic language. He identifies his goal as “mak[ing] the Qur’an accessible to everyone who speaks English, Muslims or otherwise, including the millions of people all over the world for whom the English language has become a lingua franca.”

Contents and Methodology

Prefacing the actual translation, Abdel Haleem includes an introduction that covers numerous topics, such as the life of Prophet Muhammad ﷺ, the spread of Islam, as well as the revelation, compilation, structure and stylistic features of the Qur’an. In addition, he provides an overview of some significant English translations, followed by a brief explanation of his methodology and reasons for embarking on a new translation. He also includes a chronological list of major events in early Islamic history that are relevant to the contents of the Qur’an, the compilation of the Qur’an, and the release of significant translations spanning from Ross’s first translation (1649) to Muhammad Asad’s (1980). Although the introduction resembles an introductory text on Islam and the Qur’an, it helps provide a foundation for the reader to better appreciate the Qur’an’s structure, language and meanings.

One of the important issues Abdel Haleem addresses in the introduction is the order of the verses and topics within the chapters—which even many Muslims find difficult to understand. He states: “The reader should not expect the Qur’an to be arranged chronologically or by subject matter. The Qur’an may present, in the same sura, material about the unity and grace of God, regulations and laws, stories of earlier prophets and nations and the lessons that can be drawn from these, and the descriptions of rewards and punishments on the Day of Judgment.” Using examples such as how prayer reminders appear in the midst of divorce and settlements verses, and how ayat al-kursi (2:255) appears in the midst of charity verses, he notes: “This technique compresses many aspects of the Qur’anic message into any one sura, each forming self-contained lessons. This is particularly useful as it is rare for anyone to read the whole Qur’an at once…”

Clarifications such as these help dispel the suspicions and confusion readers may face when trying to make sense of the structure of the Qur’an. Although Abdel Haleem’s simple explanation does not delve into the thematic and structural coherence of the Qur’an’s verses and chapters (which many Muslim scholars and exegetes have detailed beautifully), it suffices for a novice reader of the Qur’an (Muslim or non-Muslim), or a beginner student learning about Islam and its sacred texts.

Language and References

The language used in this translation is probably one of Abdel Haleem’s greatest accomplishments. Other older translations have used Shakespearean language or direct and literal translations that trap the text in confusing and complicated diction, which hinders the readers from understanding and connecting with Allah’s words. Abdel Haleem, however, uses clear and simplified modern English that makes the text reader-friendly and very easy to follow. He states in his introduction: “The message of the Qur’an was, after all, directly addressed to all people without distinction as to class, gender, or age: it does not rely on archaisms or pompous language for effect. Although the language of the present translation is simple and straightforward, it is hoped that it does not descend to an inappropriate level.”²

Abdel Haleem also shies away from literal translations that make idioms and certain phrases sound awkward in English. His chosen methodology is to provide the rendered meaning in English, often with a footnote of the literal translation. An example is his translation of ‘umm al-qura’ (42:7) as ‘capital city,’ with a footnote stating: “Literally, ‘the mother of cities,’ Mecca.”

One notable, linguistic feature of Abdel Haleem’s translation is its consideration for shifts in pronouns that occur sometimes within one verse. These shifts do not translate into English, so his method for clarifying them is to insert bracketed notes of who is being addressed (i.e. the Prophet, all people, etc.). This can be seen in his translation of ayah 10:61: “In whatever matter you [Prophet] may be engaged and whatever part of the Qur’an you are reciting, whatever work you [people] are doing, We witness you when you are engaged in it.”

In addition to his use of modern language and attention to linguistic nuances, Abdel Haleem keeps his translation deeply rooted in the original Arabic meanings and classical exegesis. He cites well-known Arabic dictionaries and classical Arabic works to clarify meanings and explain linguistic differences and idioms. Some of the works and commentaries he relied on are Abu Hayyan’s al-Bahr al-Muhīt, al-Zamakshari’s al-Kashāf and Asās Al-Balāgha, al-Baydawi’s Anwār al-Tanzīl wa Asrār al-Ta’wīl, Qutb’s Fi Dhilāl al-Qur’ān, and one of his most frequently referenced sources, al-Razi’s al-Tafsīr al-Kabīr.

Structure and Punctuation

Abdel Haleem chose an unprecedented way to display his translation. He combines the verses into flowing script (versus placing each verse on a line), and breaks up the text into paragraphs based on shift in topic. His reason for doing so is to “clarify the meaning and structure of thoughts and to meet the expectation of modern readers.” He also numbers the verses using superscripts at the start of each verse and letters his footnotes (also in superscript). This overall format and superscripting provides easier flow in reading and also helps readers find or cite verses more easily. The translation occupies the majority of each page (except for smaller chapters) and footnotes rarely take up more than the lower sixth of the page, which keeps the readers focused on the main text rather than being distracted by detailed and overwhelming commentary.

Another feature of Abdel Haleem’s translation is the addition of punctuation. Although the Qur’an has its own system of marking pauses and continuation in recitation (`ilm al-waqf wa’l-ibtida’), the Qur’an does not have punctuation marks that delineate parenthetical statements, quotations, exclamatory remarks, etc.—which are unnecessary and implied by context (for the most part) for those well-versed in the Arabic language. As one of many efforts to provide clarity to the Qur’an’s meanings, Abdel Haleem has introduced punctuation marks, such as commas, semicolons, dashes, exclamation marks, quotation marks, etc. For example, ayahs 36-37 of Surat Aāli `Imrān read:

‘Imran’s wife said, ‘Lord, I have dedicated what is growing in my womb entirely to You; so accept this from me. You are the One who hears and knows all,’ but when she gave birth, she said, ‘My Lord! I have given birth to a girl’—God knew best what she had given birth to: the male is not like the female—‘I name her Mary and I commend her and her offspring to Your protection from the rejected Satan.’

This punctuation certainly helps readers differentiate between narrative and quotations; however, inserting punctuation without footnoting alternative readings (qirā’āt) or pauses may make the punctuation appear definitive, when in fact it is not. For example, the parenthetical statement above may not include “the male is not like the female,” which would make it a continuation of `Imran’s wife’s statement. Also, the Arabic phrase for ‘she gave birth’ (wada`at) can be read as ‘wada`tu’ (I gave birth) in a different reading. If this part of the verse is read using the second reading (“And Allah knows well what I gave birth to”), it would make this statement a continuation of `Imran’s wife’s statement as well.³

Despite his translation’s minor shortcomings, Abdel Haleem has produced what may be considered one of the most genuine and refreshing translations in contemporary times. His most notable success is merging authenticity with originality and transmitting Qur’anic meanings from classical Islamic works in an easily accessible language for both the Muslim and non-Muslim English-speaking populace.  May Allah reward him and bless him for his efforts.

Note: this review is only an attempt to expose readers to a relatively new translation that may be unknown to some. Readers may prefer reading other translations that supersede this translation in both language and preservation of the original Qur’anic meanings.

Out of the scores of Muslims walking by, only a handful said “Assalamu `alaykum (peace be upon you).” I did not know how to interpret this. Authu’Billah (God forbid), is it a low level of Iman (faith)? Is it a fear of being recognized as a Muslim, or is it just negligence of the importance and the benefits of saying salam? I am not going to judge based on the brief interaction. I will give all my brothers and sisters the benefit of the doubt and say that it is probably a lack of appreciation of the benefit of greeting each other with salam. Instead, I will take advantage of this portal to remind myself and others of some of the stated benefits of our greeting of Islam.

In the book of hadith, Riyad Al-Saliheen, there is a chapter on salam. In it you will find this interesting hadith:

Narrated by Abu Hurayrah that the Prophet ﷺ said: “You will not enter Jannah until you believe (or have faith) and you will not believe (or have faith) until you love one another.”

This concept of brotherhood/sisterhood in Islam is of utmost importance and it is elaborated on in many different ayat (verses of the Qur’an) and ahadeeth (sayings of the Prophet ﷺ). The above hadith is one such example highlighting the importance of brotherhood/sisterhood that is woven by the fabric of love.  The Prophet ﷺ said the couples will enter Jannah (paradise) who base their love for each other on faith. It is a concept that was explicitly stated in another hadith:

Anas Ibn Malik, the servant of the Prophet ﷺ , narrated that the Prophet ﷺ said: “Verily one will not have faith until he loves to his brother what he loves for himself.”

Love is an important component in our relationship as members of the Muslim community; it is the basis for spreading peace and security amongst ourselves. The Prophet ﷺ gives us an easy way by which we can spread that love as he continues in the former hadith:

“Shall I not tell you about something if you do you would love one another? Spread salam amongst yourselves.”

Each language, culture, and region of the world has its way of greeting and saluting one another. Islam transcends these boundaries and no matter who you are or where you are from you should always greet another Muslim the same way. They are just a few words yet they display a profound sense of unity and an immense sense of peace and security. It is a promise of peace and a wish of mercy and blessings upon the other person. By saying salam, the stage is set for a good and peaceful interaction. I never understood the power of saying salam until one day, a few minutes before `Asr prayer, I look to my right after finishing the two raka’ahs of tahiyat al masjid (prayer upon entering the masjid) and I see in the corner someone I have not talked to in over fourteen years. I remembered him clearly and not very positively. We used to play soccer together growing up and he was someone that started a lot of fights and caused a lot of trouble. I pondered for a few seconds; should I go over and say salam or just pretend like I don’t see him, pray, and go home? I thought to myself, would he even remember or acknowledge me? Or would he just shrug me off and scoff at me. Eventually I mustered up the courage and went over.

“Assalamu `alaykum.” I said

“Wa `alaykum assalam…Ahmed?!” he responded.

Subhan‘Allah, he was so pleasant and welcoming, he was a changed person. I felt such joy and was overcome with immense happiness. We reminisced over the old days of playing soccer behind my parents’ place until the muadhin called for prayer. I saw him at the masjid everyday for the three weeks I was there and every time we saw each other we said salam.

Greeting each other with salam is also a simple way of earning hasanat (good deeds).

Imran ibn Hussayn said: A man came to the Prophet ﷺ and said “Assalamu `alaykum.” The Prophet ﷺ replied by saying “Wa `alaykum assalam” and then said “ten.” Then another man came and said “Assalamu `alaykum wa rahmatuallah” and the Prophet ﷺ replied and then said “twenty.” Then another man came and said “Assalamu `alaykum wa rahmatullahi wa barakatuh” and the Prophet ﷺ replied and then said “thirty.”

As demonstrated by the above hadith, the simple act of uttering the greeting words of Islam is an act that will earn you good deeds. In another hadith it is described by the Prophet ﷺ as one of the best deeds in Islam.
Abdullah ibn Omar said that a man asked the Prophet ﷺ, “Which deed is the best in Islam?” The Prophet ﷺ replied “To feed the hungry and to say salam to whom you know and don’t know.”
But perhaps one of the things we forget the most is that saying salam is speaking in the language of the angels! Allah says in the Qur’an, in Surat an-Nahl:

The ones whom the angels take in death, [being] good and pure; [the angels] will say, “Peace be upon you. Enter Paradise for what you used to do.” (16:32)

It is also the language of the people of Jannah. Allah says in Surat al-Waqi`ah:

“They will not hear therein ill speech or commission of sin, only a saying: “Peace, peace.” (56:25-26)

Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IX | Part X | Part XI | Part XII | Part XIII | Part XIV | Part XV | Part XVI | Part XVII | Part XVIII | Part XIX | Part XX | Part XXI | Part XXII | Part XXIII | Part XXIV | Part XXV | Part XXVI | Part XXVII | Part XXVIII

A Question

Imagine you were a criminal, and for the many crimes you committed, a great king told you he would imprison you for 50 years. And he told you that after those 50 years, he would ask you one question; if you answer correctly, you would be set free. If not, the punishment would be the death penalty. When you are put in jail, what would you be thinking about for those 50 years? Would you be thinking of anything other than what the question could be?

And now imagine further, that there had been someone else imprisoned with you who said, “I know exactly what the king will ask.” How would you feel? You would beg him for it. And once you know, you would sit and prepare for the answer as best as you possibly can.

In reality, we are all that imprisoned person. On the Day of Judgment, there is one question that will be asked of us, and if we answer correctly, insha’Allah (God willing) all will be well. And if not, the consequences are dire. And this article contains that question that we are all dying to know. It isn’t from me, but from the beloved Prophet Muhammad ﷺ:

The first matter that the slave will be brought to account for on the Day of Judgment is the prayer. If it is sound, then the rest of his deeds will be sound. And if it is bad, then the rest of his deeds will be bad (narrated by Al-Tirmidhi, Bayhaqi, Nisa’i).
We can be in one of five categories of people who face this question. Who would we like to be?

Praying in the mosque and khushoo’

The first category is the man who prays in the mosque with khushoo’ (devotion), or the woman who prays as soon as the call to prayer ends, also with khushoo’. This is the highest level and if you are already here, then try to stay firm. Allah says:

“And those who [carefully] maintain their prayer: They will be in gardens, honored” (Qur’an, 70:34-35).

Allah also says about those with khushoo’:

“Those are the inheritors who will inherit al-Firdaus. They will abide therein eternally” (Qur’an, 23:10-11).

Firdaws is the highest level of paradise.

Praying in the mosque minus khushoo’

These people receive the reward of praying in the mosque. The Prophet ﷺ said:

“Offering the prayer in congregation carries 27 times greater reward than offering it alone individually” (Sahih, agreed on).

However, lacking khushoo’ is not a minor issue. Umar (radi Allahu `anhu – may Allah be pleased with him) once stood on the pulpit in the mosque and said:

“A person may grow old in Islam but Allah has not rewarded him for one prayer”

He was asked, “And how could that be?”

Umar (ra) responded, “Because he or she lacked khushoo’.”

Look at this example of one who prayed with full devotion. Al-Qasim bin Muhammad (ra) visited Aisha (ra) one morning. He saw her praying and reading the ayah (verse):

“So Allah conferred favor upon us and protected us from the punishment of the Scorching Fire” (Qur’an, 52:27)

When she read this ayah, she would weep, and then repeat the verse. She did this so many times that Al-Qasim (ra) got bored and went to the market to get something that he needed. When he returned, he saw her standing in the same place, still reading that same verse and weeping.

Muslim bin Yasar is another example of someone who was rarely distracted in his prayers. One day, a part of the mosque had collapsed, and everyone rushed to it in a frenzy, because they knew he was there. They found him standing in the same place, not distracted in the least.

Praying at home

What is the difference between praying at home and praying in the mosque? First, we need to know the virtue of praying in the mosque. The Prophet ﷺ said:

“When the imam says ‘ameen‘ [in the prayer], you should say ‘ameen.‘ If this corresponds to when the angels say it, that person will have all of his previous sins forgiven” (Bukhari).

Sa’eed Al-Musayib said: “In 40 years, the mu’athin did not make the call to prayer except I was in the mosque.”

Here, one can see the great dedication. Ubaydallah bin Umar Al-Qawariri said:

“I would never miss the ‘Isha prayer in the mosque. One day, a guest came to visit me, so I spent time with him until I realized that I had missed the ‘Isha prayer in the mosque. So I wandered in the streets of Basra searching for a mosque that had not prayed yet, but I found that everyone had prayed. I returned home, thinking of the Prophet’s ﷺ saying that the prayer in congregation supersedes an individual prayer by 27 degrees. So I prayed at home 27 times. That night I had a dream that I was on a horse, racing with a group of people, but I could not keep up with them. One of them said to me, ‘You will never beat us.’ When I asked why, he said “Because we prayed together, and you did not.’ And I woke up in sadness.”

Those who pray outside the prescribed times

If we knew we had a flight to catch at 4pm, would we arrive at 5pm? No, because too much is at stake – we paid for the ticket, people are expecting us or we need a holiday. Yet the prayer is even more important, so how can we miss fajr (dawn prayer) and pray it at 10am? Or pray dhuhr (noon prayer) and `asr (afternoon prayer) together? Or wait until the call to ‘isha (night prayer) has sounded before praying maghrib (sunset prayer)?

“Whoever keeps on performing prayers (in its due time), it will be a light, a proof and redemption for him on the Day of Judgment. Otherwise, he will be assembled with Pharaoh, Qarun, Haman and ‘Ubai Ibn Khalaf” (narrated by Ahmad).

The one who does not pray

How long does prayer take? Five minutes? Maybe 10 minutes if you pray with khushoo’. And yet we make it as if fifty minutes in total in a day for Allah is too much. Listen to this hadith:

“The only thing between a person and disbelief is leaving the prayer” (Bukhari).

Ask yourself, which category are you in? May Allah make us of the first one.

Three weeks ago, I gave birth.

The pain of childbirth is certainly called labor for a reason. But in that struggle, and perhaps even more so in the struggle of child-rearing that follows, we are taught an invaluable life lesson.

They tell you that the ‘best things in life are free.’ But of all the untruths we are told, that cliché is perhaps one of the biggest. Nothing in life is free. And most definitely not the best things. Everything has a price. And the more precious something is, the higher that price.

Anything worth having requires us to work for it. Allah teaches us this Truth in the Quran when He says: “And that there is not for man except that [good] for which he strives; and that his effort is going to be seen—then he will be recompensed for it with the fullest recompense; and that to your Lord is the finality” (Qur’an, 53:39-42).

So, Allah tells us that in this life we will always have to strive. But He also tells us that there will always be fruit of that striving. Consider childbirth. Could not Allah have made it completely painless and simple? Couldn’t we all have come into this world without causing our mothers to bleed and suffer?

Or consider the pregnancy. Allah says: “And We have enjoined upon man [care] for his parents. His mother carried him [increasing her] in weakness upon weakness, and his weaning was in two years. Be grateful to Me and to your parents; to Me is the [final] destination,” (Qur’an, 31:14). Could not Allah have formed a human being overnight, without 9 months of that hardship? Could we not have been developed without causing our mothers the morning sickness, exhaustion, difficulty walking, sleeping, breathing, eating?

But through that strife, and as a result of that struggle, what do we have? As the fruit of our striving, we have one of Allah’s greatest gifts: a beautiful child of our own.

But it wasn’t for free.
And nothing in life is. If you want to win a gold medal, you have to give your life to training. If you want a degree, you have to spend years of sleepless nights and exhausting days, studying for it. Even something as simple as being in shape requires you to work out.

And if you want to make it to Jannah, you have to strive. If you want to be with Allah in the end, you have to endure the pangs of hunger during Ramadan, overcome sleep to pray fajr (early morning prayer), and sacrifice your wealth to pay zakah (charity). This is the price of Jannah—a gift, but one that doesn’t come for free.

And so too was my son a gift, but one that I had to struggle for. That struggle is inherent in the definition of this imperfect dunya (this life), which was never meant to be easy. When you watch someone in their first moments of life, this truth becomes so clear. The first thing we do when we enter this world is cry, and then struggle to take our first breath. Suddenly we are introduced to the realities of a life where we will bleed, feel hunger, fear, and pain. Almost immediately we are introduced to all these realities at once.

This Truth is also described in the Quran when Allah says: “We have certainly created man into hardship,” (Qur’an, 90:4).

But like my son who was the brilliant light at the end of a long tunnel, Allah also promises us an unparalleled gift as the fruit of our striving in this life. He says in the Quran: “O mankind, indeed you are laboring toward your Lord with [great] exertion and will meet it” (Qur’an, 84:6).

Originally published by InFocus News

Question:

I have a question regarding certain habits of the Prophet (ﷺ), such as applying antimony to his eyes, lengthening his hair or eating tharīd (porridge). Are these customs of the Prophet (ﷺ) which he enjoyed, or are they acts of worship that we get rewarded for if we follow them?

Answer:

Some scholars consider these as habits of the Prophet (ﷺ), while another group consider their manner of performance (and not the actual act) as worship. This means that applying antimony (kuhul) or eating a certain food in the same manner as the Prophet (ﷺ) is what would be recognized by Islamic law.

This was mentioned by the writer of Murāqī al-Su’ōd who said:

“An action related to his habits

Without discarding the description …”

Meaning, the acts of the Prophet (ﷺ) that are related to his normal habits are not part of Islamic legislation. However, if someone wanted to apply antimony to his eyes, we would encourage him to follow the Prophet’s manner of applying it to his eyes—by starting with the right eye and then the left, since following his method is a recommended act.

Scholars differ about whether some acts of the Prophet (ﷺ) are considered acts of worship or habits of the Prophet (ﷺ). For example, his (ﷺ) performing Hajj while riding, and laying down on his side before the dawn prayer after praying the two sunnah rak`as – Imam Ahmed considered them recommended; Imam Mālik, on the other hand did not, stating that they were from the habits of the Prophet (ﷺ).

This was mentioned by the writer of Murāqī al-Su’ōd who said:

“(Like) his performing Hajj while riding occurred
Like his resting on his side after praying the sunnah of the dawn prayer”

This is a simple issue; whoever wants to observe these acts, then that is good, and whoever chooses not to, then there is no guilt upon him.