Lessons in Islamic Work: Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII

When people come together and struggle for a cause they have a tendency to focus on the details and materialistic aspects; in others words, they become consumed by the means. The potential downside of this is losing sight of one’s principles.

The message of Islam is based on principles; there are lines that cannot be crossed. An important concept that helps one stay true to their principles is to remember that it is Allah subhanahu wa ta`ala (exalted is He) who gives victory, and it is Allah All-Mighty who controls all affairs. In doing so we put our focus on the principles and we work for the long term, without bending on our values in order to attain short term results.

This brings us to the lesson that that which is beneficial and sincerely done for Allah will remain. Allah (swt) mentions this in Surat Ar-Ra’d, “He sends down from the sky, rain, and valleys flow according to their capacity, and the torrent carries a rising foam…Thus Allah presents [the example of] truth and falsehood. As for the foam, it vanishes, [being] cast off; but as for that which benefits the people, it remains on the earth. Thus does Allah present examples.” (Qur’an 13:17)

In this example Allah (swt) compares that which is not beneficial to foam. At first glance it looks impressive and it takes up a lot of space, but when you try to test it there is no substance. It does not really consist of anything, and just as quick as it shows up, it disappears. He also gives the example of truth and says that it remains on the earth. Truth then has substance. It does not leave quickly. Its results do not wear off in fifteen minutes or an hour. It is the kind of thing that you can build on, and more importantly depend on.

In the realm of Islamic work there are at least three important ways to look at this. The first is that when we plan and organize we should always stick to our principles. This in and of itself is proof of our belief and our dependence upon Allah (swt). The second and third are things that we should focus on when developing as individuals. Those two things are correct knowledge and sound worship. These are evidences that a person is truly growing in their relationship with their Creator. Hype and large attendance are not indicators of success. That excitement should be directed into teaching people about their faith and encouraging them to increase and improve their relationship with Allah (swt). To do these things is to focus on what is beneficial and long lasting, putting emphasis on long-term growth. It is also a reminder of what we need to focus on in our own development.

May Allah (swt) put barakah (blessings) in all that we do for His sake and may He increase us in closeness to Him. Ameen.

One of the trials that workers are often afflicted with is thinking that they are more important than they are. We work hard, we struggle, we have a few successes, and then we think that we have done something. We allow these successes to cloud our brains and our hearts, and we get fooled into thinking we are irreplaceable. We think that the work will not continue without us or that our opinion is more important than someone else’s. This is the beginning of a massive heart attack. It is the seed of arrogance. When this seed is left unchecked, we start disrespecting others when they disagree with us, we marginalize others in our decision-making processes, and develop incorrect perceptions of who we really are and what this is really all about. We lose focus.

In order to regain focus we must come back to the basics and ask ourselves: How can I combat this onslaught of arrogance? The first step is to look at the definition of arrogance given by the Prophet ﷺ (peace be upon him).

When asked about it, he defined it as two things: Rejecting the truth and looking down on people. The two questions that should come as a result of that definition are:

1. How do I know the truth?
2. How do I build the spiritual capacity that will prevent me from looking down on others?

These are heavy questions and questions around which revolve the sincere search for truth and beauty through submission and worship.

As to the first, there is no solution other than to study. In the modern world we often think of this as reading books. This was never the way that Muslims studied throughout history. They read, yes, but they never read by themselves without tutelage and rigor. It is disturbing to me when I give a sermon on Culture and Islam and people think that they have understood the topic afterward. It is a sermon. There has been no elaboration, no discussion, no application, no analysis, nothing. This is a huge topic. You have not yet understood. The scholars always say:

“Never take Qu’ran from someone who studied it through the mushaf (its written form) (and not through a teacher). And never take knowledge from someone who only studied it through books (and not with a teacher).”

This is truth, and it requires rigor, humility, and patience. It is only through such dedicated study that one can develop one’s understanding of Islam to the point that one feels JUSTIFIABLY comfortable in what one understands to be the truth. It is also through such study that one truly begins to realize how little one knows, which is one of the most important lessons one can learn in life. However, simply learning is not enough. To practice it requires another element, which relates to the second issue.

The second issue is our spiritual development. To not look down upon others requires us to have a true and honest understanding of ourselves. We have to know and recognize our shortcomings and be in a constant state of struggling to align ourselves to the teachings of Islam. This is what submission is about. The key to this path is adab (courtesy/etiquette). Without it the seeker is lost in his or her journey and will never reach their goal. It begins in adab with Allah, subhanahu wa ta’ala (exalted is He), and manifests itself in the way we treat others. This is one of the fruits of sound spiritual development. It is reported that some of the sufis used to say that the one who is better than you in adab is better than you in Sufism. Ibn al-Qayyim, radi Allahu `anhu (may God be pleased with him), commented on this and said:

“Nay, rather the deen (religion) itself is adab, so the one who is better than you in adab is better than you in the deen itself.”

This is not about sloganeering or intellectual prowess. We are not competing for votes or trying to win popularity contests. This is about a sincere and humble dedication to the truth. Only with such effort can one begin to protect themselves from the disease of looking down upon others.

It is with these reflections that we turn to the verse which inspired this lesson. God (swt) says in Surah Muhammad:

“Here you are—those invited to spend in the cause of Allah—but among you are those who withhold [out of greed]. And whoever withholds only withholds [benefit] from himself; and Allah is the Free of need, while you are the needy. And if you turn away, He will replace you with another people; then they will not be the likes of you,” (Qu’ran, 47:38).

This is a severe reminder for all those who seek to serve Allah (swt) in their lives. It is great that you are serving the community and working for the betterment of people, but do not ever forget that this benefits you more than it benefits anyone else. It is something that you have been called to do by the demands of your faith, and it is an honor and responsibility to answer that call. It is we who are in need of the mercy and love of Allah (swt). He is not in need of us. If we turn away, not only physically but also spiritually, by abandoning the path of deliberate self-criticism and reproach then He will replace us with others. You are great in potential, doing good things, but you are replaceable. Humble yourself.

This is the reminder that we take from this verse and the reminder that should cause us to reignite our commitment to the two pillars of learning and spiritual development.

Abridged by Ahmed Mustafa Qasim at-Tahtawi | Translated by Huda Shaka

Every limb of the human body has the capacity to engage in a brief act of worship. The remembrance of God (dhikr) is the worship of the heart and tongue, except it is not as transient.  They [the heart and tongue] have been ordered to remember the Object of their worship and love in every state – standing, sitting, and lying down on their sides.  For just as dhikr plows the otherwise barren fields of paradise, it nurtures and develops the desolate wrecks of our hearts.

Dhikr is what cleanses and polishes the heart; it is medicine for the heart when it falls ill.  The more the worshipper increases her focus in her dhikr, the more the Remembered increases in love and yearning to meet her.  If the heart is in harmony with the tongue in dhikr, it forgets everything else; and God preserves for it everything else. Dhikr itself compensates for everything.  It dispels the weakness from one’s hearing, the muteness from one’s tongue, and the darkness from one’s sight.

With it, God adorns the tongues of those who remember [Him], as He adorns with light the sight of the beholders.  The heedless tongue is like the blind eye, the deaf ear, and the paralyzed hand.

Dhikr is the greatest of God’s doors that remains open between Him and His servant as long as the servant does not close it with his heedlessness.  Al-Hasan al-Basri, may God have mercy on his soul, said: “Seek the sweetness [of faith] in three things: in prayer, in dhikr, and in the recitation of the Qur’an.  If you find it [then be it], otherwise know that the door is closed.”

With dhikr, the [believing] servant prevails over Satan, while Satan prevails over those who are heedless and forgetful [of God].

Dhikr is also the soul of good deeds.  Should a deed lack in dhikr, it becomes like the soul-less body.

• God gave us a general order to remember [Him]:

“O you who have believed, remember Allah with much remembrance, and exalt Him morning and afternoon.” [Qur’an, 33:41-42]

• He forbade us from its inverse states–heedlessness and forgetfulness:

“And remember your Lord within yourself in humility and in fear without being apparent in speech – in the mornings and the evenings; and do not be among the heedless.” [Qur’an, 7:205]

“And be not like those who forgot Allah, so He made them forget themselves. Those are the defiantly disobedient.” [Qur’an, 59:19]

• He hinged success on remembering Him, much and often:

“…and remember Allah much so you may be successful.” [Qur’an, 8:45]

• He greatly praised those who are mindful and told of what He has prepared for them of Paradise and forgiveness:

“…and the men who remember Allah often and the women who do so – for them Allah has prepared forgiveness and a great reward.” [Qur’an, 33:35]

• And He told us of the loss of those distracted by money and progeny:

“So remember Me, I will remember you; and be grateful to Me and do not deny Me.” [Qur’an, 2:152]

• And he told us that His Remembrance is greater than anything else:

“…and the remembrance of Allah is the greatest.” [Qur’an, 29:45]

• God sealed with it good deeds, such as fasting:

“…and to glorify Allah for that which He has guided you [to]; and perhaps you will be grateful.” [Qur’an, 2:185]

• And He sealed with it the pilgrimage:

“And when you have completed your rites, remember Allah like you remembered your fathers, rather with a [much] greater remembrance.” [Qur’an, 2:200]

• And He sealed with it prayer:

“And when you have completed the prayer, remember Allah standing, sitting, or [lying] on your sides.” [Qur’an, 3:103]

• And He sealed with it the Friday prayer:

“And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often so you may succeed.” [Qur’an, 62:10]

For this reason, dhikr is the [best] ending for this life, and if it is the last of a servant’s speech, God enters him into Paradise.

The mindful heart is like the living in the homes of the living, and the heedless [heart] is like the dead in the homes of the dead – for there is no doubt that the bodies of the heedless are graves for their hearts, and that the hearts within them are like the dead in their graves.

Dhikr of the tongue, in harmony with the heart, is of different kinds.

• Dhikr with praise, such as “Glory be to God,” “Praise be to God,” “There is no god but God,” and “God is the Greatest.”

• Dhikr with supplication, such as “They said, ‘Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.’” [Qur’an, 7:23]

• Dhikr with statements to guard the self, like “God is with me,” “God is Observing me,” “God is witnessing me” which are used to strengthen [one’s] mindfulness of God.  In such dhikr is the preservation of the heart’s goodness, maintenance of etiquette with God, guarding against heedlessness, and protection from Satan and the nafs (self).

The Prophetic Dhikrs combine all three, for they include God’s praise, supplication, and perfect protection [for the self and heart].

Today we live in a materialistic world, where the aim of society is to gain as much wealth as possible, for this is the way to success. Success is defined by how many college degrees you have, how much property you own, how much money you have, and so on.. In short, the more dunya you have, the more successful you are. This shows the real narrow-mindedness and heedlessness. It is as if only the rich, powerful and famous are successful while everyone else is not. In fact, this is a form of discrimination.

Allah in His Glorious Book revealed a different formula for success. It is contained in one of the shortest surahs (chapters) in the Qur’an, a chapter most Muslims have memorized and frequently recite in their prayers. The great tragedy is that the meaning this surah should have in our lives has been lost.

The surah is Surat al-`Asr – the chapter entitled “The Declining Day”:

“By time, indeed humanity is in loss, except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.” (Qur’an, 103)

This surah is the 103^rd chapter of the Qur’an. It is one of the shortest chapters, but it is also among the most comprehensive and discussed. The surah before it is Surat at-Takathur and after it is the Surat al-Humazah. One of the miracles of the Qur’an is the sequence of chapters; although they were revealed at various times and places, every surah has a connection to the surah before it and after it. It seems as if they were actually revealed together. Subhan’Allah, such consistency can never be found in human speech. The chapters before and after Surat al-`Asr mention that the human being has been deluded by their search for wealth; money has given them a false security of being successful.

Allah (swt) mentions in the last verse of Surah at-Takathur that, “Then, on that Day, you shall be asked about the blessings you enjoyed” (Qur’an, 102:8). Surat al-`Asr starts with the greatest blessing that we as human beings regardless of age, sex, color, caste, religion enjoy—TIME. Allah (swt) swears by time, which shows that:

1. Time has a lofty status in the sight of Allah;
2. Allah is asking us to contemplate on the passage of time;
3. The time which we waste will never come back;
4. Time is a witness to many human beings being in a state of loss;
5. In concordance with the last verse of Surat at-Takathur, it shows that by time people become distracted by the dunya and forget their real purpose in life.

As we move into the second verse, we find another correlation between the previous surah and this one. The central theme of the previous surah was at-Takathur which essential means the following:

1. The desire to have more;
2. Competing with others to get more;
3. Utilizing inappropriate means to win others over;
4. Taking pride in what you have.

So essentially, it is gaining in this “life” that is meant by takathur. However, the central theme of Surat al-`Asr is khusr (loss). Khusr essentially means losing everything. Subhan’Allah, Allah shows us in a subtle yet powerful way that seeking the dunya is one of the main causes of loss. If you reflect on this verse, it seems to be referring directly to this day and age, another miracle of the Qur’an. By default, human beings are losers, and on the path to destruction. However, Allah is the Most Merciful; as a sign of His Mercy, He revealed the secret to success in the final ayah (verse) of Surat al-`Asr.

This last verse essentially shows the minimum that we need to do to attain the pleasure of Allah. This verse also removes the doubts in the minds of many Muslims that just believing is enough. Even Shaytan (Satan) believes in God, so how can just believing be enough? The four criteria for going to paradise by earning Allah’s Mercy are the following:

1. Belief. Believing in Allah, His Books, His Prophets and Messengers, His Angels, the Day of Judgment, and divine decree. This belief is based upon sure knowledge; therefore we should strive to attain the necessary religious knowledge.

2.  Righteous deeds. Belief mandates knowledge, and knowledge mandates action. We should accompany our belief with righteous deeds done for the sake of Allah. Prayers, fasting, hajj and all the other obligatory acts of worship should be done only for the sake of Allah and in the way that was demonstrated by Muhammad ﷺ. However, every good that Allah loves and is pleased with is also considered an act of worship, and therefore is rewardable insha’Allah. The obligatory deeds are the minimum.

3.  Calling others to the truth. The use of “wa tawaasi (and advise)” in the verse shows continuity. We should be calling others to the truth at all times, regardless of whether they accept it or not.

4.  The straight path is not easy. There will be difficulties, which causes some people to leave the path. We should be patient in calling to them, asking them to be patient, and persevere through the troubles. Patience is in obeying Allah, not disobeying Him, and persevering through calamities over which we have no control.

This surah is a conclusion to the message in the four surahs preceding it:Surat al-Zalzalah, Surat al-`Adiyat, Surat al-Qari`ah and Surat at-Takathur. Surah al-`Adiyat and Surah at-Takathur show the sorry state of the human beings, while Surat al-Zalzalah and Surat al-Qari`ah show the reality of the Day of Judgment. The conclusion is that human beings are in loss, except for those who follow the prescription in Surat al-`Asr. Therefore, this chapter has been precisely placed in the Qur’an as miraculous guidance. The irony of the surah is that this is the surah we often read when we are “too busy,” when we just need to get our prayers out of the way and do “more important” things. We are reciting that time is passing and mankind is in loss – and we are also demonstrating that very well! May Allah save us all.

This surah also places a great emphasis on da`wah (calling to the truth) and patience. Even though da`wah and patience are already righteous things, they are mentioned separately as they are sometimes neglected. Islam is a social religion. Not only should we do what is proper, but we should also encourage others to do so. At times, we justify not doing da`wah. Start doing da`wah – it’s a must. You can share the message of this surah with everyone, to start!

We need to fulfill all four conditions to meet the criteria for success. Human beings are losing, but we have the formula to the exceptions! We might think this formula strange, but a famous saying of Muhammad ﷺ can serve as motivation to us all, “Islam began strange, and it will become strange again just like it was at the beginning, so blessed are the strangers.” [Muslim]

Let us reflect on Surat al-`Asr the next time we recite it. Let us study a tafsir (explanation) of the Qur’an. We ask Allah to grant us barakah (blessings) in reciting and pondering upon the Qur’an, and we ask Allah to make us among those for whom the Qur’an will intercede on the Day of Judgment. Ameen.

This passive mentality in healing or building our social circles is problematic: instead of changing a reality we do not like, we try to forget and ignore it; instead of unwinding from school and work by practicing refreshing activities such as creating new experiences with our families and friends and strengthening our bonds of understanding and compassion, we watch others lead a “full life” on the screen.

In Surat an-Nisaa’, Allah (subhanahu wa ta`ala – exalted is He) discourages us from becoming passive in building our communities and He (swt) clearly outlines the difference between those who do, and those who do not in the Qur’an:

“Not equal are those believers remaining [at home] – other than the disabled – and the mujahideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujahideen through their wealth and their lives over those who remain [behind], by degrees. And to both Allah has promised the best [reward]. But Allah has preferred the mujahideen over those who remain [behind] with a great reward – Degrees [of high position] from Him and forgiveness and mercy. And Allah is ever Forgiving and Merciful.” [4:95-96]

Allah (swt) promises great reward, with lots of bonuses, to the believers who are actively working to improve their situation. Allah (swt) explicitly says they are better than those who passively stand by as events unfold. In another hadith, the Prophet ﷺ said, “The Muslim, if he mixes with the people and is patient with their harm, is better than a Muslim who does not mix with the people and is not patient with their harm.” (Tirmidhi; Sahih according to Al-Albani)

We find that Islam encourages us to be proactive, and lead a “full life” that pleases Allah `azza wa jal. For example, `Umar ibn Al-Khattab (may Allah be pleased with him) encouraged us to help our children develop physically and mentally: “Teach your children swimming, archery and horseback riding.” However, with movies, TV, computer/video games, and internet access to all our favorite shows, it is no wonder that childhood obesity has become an epidemic in the US – an epidemic that the First Lady tackled earlier this year. Yet results of such a campaign will only be observed when people like you and me consciously change their mindset and habits.

Take, for instance, watching a basketball game or an adventure movie, or even reading a novel. Instead of sitting in amazement at the successful relationship or amazing skill the hero/athlete has, ask if you are successful in this aspect of life that impresses you, again all within the realms of halal.

Did the ninja in the movie amaze you with his awesome moves? Why don’t you start taking lessons in karate, kung-fu or self-defense?

Are you single? What real steps are you taking to prepare for a happy marriage?

Are you married? How are you maintaining a healthy & romantic relationship? How are you revitalizing it?

Did you love how Kobe made that nice slam dunk last night? Are you able to dunk? How can you get in shape?

This mindset is not limited to what you see on the screen or read in a book. It can apply to any characteristic you like from your circle of family and friends.

Your friend is so organized and is never late to an appointment, while you’re having a hard time with that. Ask them for advice and help.

What about that special dish your mom makes for `Eid? Why not ask her to teach you how to make it?

Your youth group leader is an amazing person who is successful in deen and dunya (and our opinion about anyone’s righteousness never precedes Allah’s judgment). Ask them how they got to that stage. Set a plan with similar steps.

And the list goes on.

It is a blessing that in Islam, we are prohibited from drinking or getting high. In addition to the many health and socio-economic benefits, it pushes us to be proactive problem-solvers and achievers. It makes us lead a happier life that we live through us, not through movie stars, athletes, heroes or acquaintances. It makes us live our life, versus sitting through it.

“Whoever does righteousness, whether male or female, while he is a believer – We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do.” [16:97]

Islam not only gives life to dead minds, hearts and souls, it literally gives us “the life,” in dunya and aakhira.

Everyone cherishes success. Whether it is in school, work, athletics, or something else, people do things with the intention to succeed. One does not enter school with the intention of failing, nor go to work and not expect to get paid, nor fight to lose.

The bright side of this as Muslims is that Allah judges us by our intentions. As the Prophet (sal Allahu `alayhi wa sallam – peace be upon him) eloquently said: “Actions are by their intentions. Everyone will be compensated according to what they intended.”¹

As Muslims, we realize that life is a test. Success lies in adjusting our deeds to be in accordance with what pleases Allah. That may mean that things don’t always go our way. It may sometimes, in our limited view of reality, seem that we have failed. Yet, as this hadith indicates, the Prophet (s) once again revolutionizes our view of reality: “The life of a believer is truly amazing.  Everything that happens to him is good.  This is only true for a believer and none else.  If something pleasant happens to him, he is thankful and that is good for him. But if something bad afflicts him, he is patient and that is also good for him.”²

This is a huge comfort to us Muslims. We understand that behind all difficulties is a master plan being executed by the Lord of all worlds. But what about being successful in the tasks that we attempt to undertake? Is failure itself always a test for which we should resort to patience? Or is it that we are doing something wrong that needs to be corrected?

There are thousands of tips and tricks in how to be successful; many lines have been written on the subject. The Messenger of Allah (s), however, was blessed with the ability to impact people with a few words. One of his concise sayings about success should echo in the thoughts of every Muslim: “The most beloved actions to Allah are those performed consistently, even if they are few.”³

Many times we get into action mode and begin to do something, whether it’s exercise, extra fasting, or increasing in knowledge.  But one of the common complaints is that this “rush” doesn’t last long. The solution, however, is so blatantly simple that the Prophet (s) had summarized it the one sentence above. Furthermore, we should know that one of the reasons why it is better to perform one’s actions consistently is because it is tougher. We can pray all night once or twice a year, fast an extra week, or browse through a few books, but real success lies in consistency. It lies in building good habits, not merely in compulsive deeds, and requires a commitment.

Pay close attention to the above statement of the Prophet (s). It is not only consistency that leads to success; experts in the motivational field would agree upon that. The essential ingredient which leads to success is that the action is something that is loved by Allah. Once that is established, then Allah loves our consistent actions more than our compulsive ones. There are two reasons for this; first, because it is more difficult to be consistent, and requires more effort; and second, because consistency helps lead to success. May Allah reward us with success in this life and the next.