Originally published in August 2010

With Ramadan rapidly approaching, the time has come to prepare mentally, spiritually, and physically for one of the most important times of the year in Islam. The month of Ramadan comes at the height of summer this year, bringing unique challenges.

The focus of this particular article is geared towards those who are medical professionals: physicians, students, nurses, technicians. However,  as people from all lines of work deal with time management issues, in sha’ Allah (God willing) those who do not work in the healthcare industry  may still benefit from this advice and can work collectively to implement it.

Making a Plan

Making a plan is a useful way to get things moving in the right direction.  List out the objectives you aspire to meet for the day. For example, as a resident physician in Anesthesiology at the busiest trauma center in the country, I anticipate being in the operating room for many hours at a time, often without a break.  Knowing that, sometimes I have to use lunchtime or break time to fulfill my obligatory prayers and may even be forced to combine my prayers in unusual situations.

Many hospitals provide prayer areas within chapels for Muslims to pray or even have a masjid (mosque) within the hospital. However, this may not always be the case. Whatever the situation, try to find a spot where you can reflect on your prayer, reconnect with Allah and your intentions for fasting, and reenergize yourself.  In time, you’ll find many unexpected gifts from Allah peppered throughout your day, giving you a firsthand view of the fruits of hard work and good intentions. Remember that Allah knows your circumstances even more than yourself. You may become discouraged that because of your time constraints, you cannot fulfill your desire to be fully engaged with Allah during your Ramadan. Don’t allow yourself to fall into that rut; your two rak`at (units of prayer) are worth more than you think.

Establishing the Right Mindset

Establishing the right mindset is half the battle. I can’t tell you how many times throughout medical school my Muslim peers would make excuses as to why they don’t need to fast during Ramadan. The most common excuse I heard was, “How could I possibly concentrate on my studies if I’m fasting?”  Another common cop-out was, “Bro, I’ll just make it up later once finals are done with.”

To many of you, this may sound outlandish or even blasphemous, but it is commonly seen in people who deal with the physical and emotional demands of being a medical student or physician, which brings me to the point of this section. Establishing the right mindset means more than just telling yourself that you will fast during Ramadan. It means training yourself that your “starvation” is in fact the easiest part of Ramadan. The real challenge lies in your remembrance of Allah, making all of your actions a form of worship, and fulfilling your role as a representative of Islam in the midst of a watchful environment.

To be honest, Ramadan is the best time to showcase the beauty of our religion and its focus on self-control. For example, how many times, in any occupational platform, have people come up to you, after finding out that you are fasting from food AND water (for some reason they are always impressed with the water part),  to inquire more about your fast and your faith? This is the perfect time to explain to them what fasting during Ramadan really means, that abstaining from our material desires, including food, sexual relations, backbiting, and slander, are only the physical vehicles that allow the spiritual self a viable platform to elevate itself. People in the healthcare industry understand what it means to make sacrifices. It might sound like clockwork to you, but for many of your colleagues, it is the most profound thing they will ever hear.

Time

Amongst medical students and physicians, a quite broad category in and of itself, a high demand on time handcuffs their abilities to have an effective Ramadan. The amount of information required of medical students to learn, memorize, digest, and apply is quite daunting, and they often find themselves missing out on prayers entirely, whether during Ramadan or other times of the year. The key is to prioritize your time around your prayer by redistributing it. The epicenter of your day is your prayer, and you should make everything else the ornamentation to that foundation. As hard as it many seem at the time, you’ll eventually find yourself both excelling in your prayers and concentrating on patient care as well. Keep in mind that the workday has its gaps and moments when you can take quick breaks. For the student, study breaks are a part of the daily routine. Rather than rushing to the TV for a break, take a moment to reconnect with the Qur’an, even if it is just for a few minutes. Ramadan comes only once a year. Don’t let the month leave without cashing in on those precious moments that usually go wasted.

Spiritual Connection

Finally, put your work into perspective. The type of work you do in medicine exposes you to various situations that challenge your mind and your soul. You are given the task to heal people’s ailments, whether physical or mental, and are able to provide them with a service that nurtures and improves the thing most precious to them: their health. Personally, I can relate to the spiritual challenges faced by physicians on a daily basis at the hospital. Just a few weeks ago, I took care of a young man in his early 30s who seemed to have the world ahead of him. A minor ailment initially brought him to the hospital, but his health deteriorated quite rapidly.

“Who, when disaster strikes them, say, “Indeed we belong to Allah, and indeed to Him we will return.” [Qur’an, 2:156]

The team working to save his life moved quickly and diligently, doing everything humanly possible to resuscitate him. The exact moment Allah subhanahu wa ta`ala (exalted is He) took his soul was quite evident, and the organized chaos in the room instantly transformed into a deafening silence. Despite exhaustive measures on my part and on that of the medical professionals around me, we were not able to save his life. Muslims and non-Muslims alike had to deal with that situation, and the fear can choke the air out of your throat. Moments like these can shake one’s faith if he is not prepared, but it can also strengthen one’s resolve and solidify his love for Allah.

Use Ramadan to strengthen yourself. Seek refuge from Allah from all your insecurities. Use the training that Allah has blessed you with to fulfill His commandments. Take every opportunity to show Allah that more than anything else, you are trying to purify yourself and humble yourself under His Presence. Medicine is a field that carries much responsibility and much prestige. Use your status amongst your peers as a pedestal to serve your Lord and as a mechanism to eradicate arrogance.  The Qur’an gives us pearls every time we read it, and perhaps the verse that can be used by medical practitioners the most to correct their intentions and set the tone for their daily work lies in Surat al-Ma`idah,  entitled  “The Table Spread.”

“Whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain mankind entirely. And whoever saves one – it is as if he had saved mankind entirely.” [Qur’an, 5:32]

With this verse in mind, we can truly use the month of Ramadan as a springboard not only to serve our fellow human beings in need of medical treatment but also as an opportunity to use our skills  as a means to please our Creator, Allah, exalted is He.

Many times we may fall into thinking that Allah doesn’t love us because of the trials that we are put through, but as a mercy, Allah has sent us an example that we can emulate and an opportunity for us to relate to the Prophet ﷺ on many different levels through our trials. As we go through the life of the Prophet ﷺ and see the many hardships he endured we can begin to connect to him on a more personal level. We can see that he was human: when cut he would bleed, when put in difficult situations he would feel emotional pain – but regardless, he continued to strive in the way of Allah and kept his eye on the ultimate goal, pleasing Allah and entering Jannah.

The Prophet’s ﷺ  life began with a hefty trial. He entered into the world as an orphan. Not only is this hard in the general sense being that the lack of a father could affect his confidence and would undoubtedly effect the way he lived, but it was even more difficult because of the culture he was born into. He entered into a culture where lineage meant everything and orphans were dishonored. For anyone who started off life in a manner that was culturally unacceptable – be it a disability or a lineage issue – take comfort in the fact that our beloved ﷺ endured the same tribulations as you, and he overcame it by the will of Allah.

Without a father, our Prophet ﷺ only had his mother cling to. When he developed an emotional connection to her, and was old enough to remember his mother clearly, he then lost her to death as well. Imagine the emotional pain he must have felt – having already grown up without ever having contact with his own father, his mother was now gone as well. But he persevered and carried on with life. The other strong parental connection he made was with his grandfather. His grandfather loved him dearly and Prophet Mohammed ﷺ looked to him as a father figure. However, not long after his mother’s death, his grandfather passed away as well.

Have you ever lost a parent or even both parents? The Prophet ﷺ could relate.

Prophet Mohamed ﷺ continued to resiliently carry on. After the death of his grandfather, he went to live with uncle Abu Taalib and built a strong relationship with him that would be a vital aid to him in his years of calling to Islam.

When the Prophet ﷺ received the message and began to preach, he was faced with another great trial. He was ridiculed, taunted, and accused of being a mad man by many of his community members. These were people whom he once happily interacted with, shared joyous moments with, and simply lived life with.

Have you ever lost a child or been given the news that you will not be able to have children? The Prophet ﷺ could relate.

At the time of the Prophet ﷺ, having male children was seen to be essential. Having daughters was a waste of money and sometimes even a shame. Men disliked it so much that they would take their young daughters and bury them alive, hoping that the next child their wife would bear would be a son. In the midst of all this, the Prophet ﷺ had no sons that lived passed childhood. His community had no sympathy towards him and would call him Abtaar (cut off). Imagine having lost a son who meant the world to you and not only having to put up with the internal grief of the loss, but also the community stigma and hurtful words. But still, he remained steadfast.

Have you, or someone you are close to, ever been accused of something you did not do? Has your name been blotched by false rumors and untruthful tongues? The Prophet ﷺ could relate.

While the Prophet ﷺ was married to our Mother, Aisha radi Allahu ‘anha (may Allah be pleased with her), a heart-shaking occurrence took place. A man whom the father of Aisha supported and helped on a regular basis accused our beloved mother of a great sin and a great shame. Imagine, one of the most beloved people to you is accused of being unfaithful. Rumors spread about her, feelings were hurt, and hearts were shattered. Eventually her innocence was proven by a direct revelation from Allah, the most high, and her honor restored.

Have you had someone that you loved deeply return to Allah without having accepted the Message of Islam, no matter how hard you tried to convince them? The Prophet ﷺ could relate.

Another great sadness in the life of the Prophet Mohammed ﷺ was the death of his beloved Uncle. It was not just the death of the Prophet’s uncle that was saddening, but the fact that this man that was so close to the Prophet ﷺ, passed away without accepting Islam and turning to Allah in full submission. The Prophet ﷺ tried hard to get him to accept Islam, but his pride and attachment to his forefather’s religion did not allow him to utter the words of acceptance before he returned to Allah.

Have you ever been turned away from those whom you love while only trying to benefit them? The Prophet ﷺ could relate.

Humiliation, kicking out, physical hurt, verbal taunts, and so many other pains were inflicted upon the Prophet ﷺ throughout his life, making him a person we can relate to in almost every trial of our life. The above are just glimpses of the pains he felt in his life, yet he was always content, always at peace. His peace was internal, and bestowed upon him by As-Salam, the One who is peace and He who bestows peace. Often times we think, ‘I’ve been through so much – no one understands, no one can help me.’ Think again. The Prophet ﷺ went through so much in his life and continued to hold strong. He can relate to the pain and the heartbreak you are going through, he knew where to turn for help. He turned to Allah the most high. Take comfort in the fact that the Prophet ﷺ can relate to you. Follow his lead and turn to the only One who can bring everlasting peace, and have faith in the fact that this alone will relieve your pain.

“I am at My servant’s opinion of Me.”
(Bukhari)

“Allah subhanahu wa ta`ala (swt) probably hates me. I am so bad; I always mess up. I don’t deserve any good from Allah (swt), and as punishment, I probably will not be given success in my other endeavors.”

How many people have felt this way at some point? Sometimes, our sins weigh heavily on us. We recognize our mistakes but instead of turning back to Allah (swt), we turn away. We feel that we must be so bad that even the All-Merciful will reject us. Other times, we do not see the fruits of our perseverance and believe that we will not be given what we have worked so hard for. Perhaps we do not even begin an endeavor, thinking there is no use.

Unfortunately, when we do this, we attribute human qualities to Allah (swt). We act as if Allah (swt) has some grudge against us that  will heal as soon as He punishes us or rejects one of our requests. We act as though Allah (swt) is just waiting for us to slip up and say “Ha! Caught you!” We assume that we have to “deserve” the mercy of Allah by being almost perfect. This sounds absurd when articulated, but our actions unfortunately indicate that we believe otherwise.

What does this thought process actually tell us about ourselves? It tells us that we did not really have hope in Him to begin with. Rather, our hope was in what we believed to be our own good deeds or abilities. Once we slip up or feel that we do not have the strength to continue, we do not think well enough of Allah (swt) to believe that He will guide us through. We must understand that when we think well of Allah, that is what we will find.

Think well of Allah (swt) when embarking on something difficult, even if you fail

When the most beloved person to Allah (swt), the Prophet ﷺ, was thinking of migrating to Madina, he started talking to all of the different tribes that came for Hajj in the hopes that one of them would accept Islam or at least offer the believers protection. He spoke to twenty-six different tribes and was rejected by all of them. Some of the tribes even cursed and mocked him. Let’s stop here. He made da`wah (calling to Islam) to twenty-six tribes. Can you imagine the feeling of being rejected by five? What would happen after ten rejected you? How low would your morale be? When would you have given up?

Finally, he ﷺ met a few youth from Madina who believed in his message. He did not despair because he had a good opinion of Allah (swt), which motivated him; he knew Allah would not leave him ﷺ.

Many people give up in the face of something seemingly impossible. Sometimes, we give up on an individual level: getting married, getting that job we want; sometimes it is on a global level, such as injustice in the Muslim world. But as we read in Sr. Yasmin’s amazing article, the point of the struggle is to realize who is in charge. It is Allah (swt). Allah (swt) has told us that He is as His servant’s think of Him. If we think well, then that is what we will find. If we do not, then that is what we will find. Your opinion should be that Allah (swt) is so Merciful that He will come to your aid.

What happens when we are faced with failure? When one does not get something, even if their intention was for the sake of Allah (swt), they should not feel disheartened. You have a good opinion of Allah (swt); “failure” is just a minor setback. You need to be tested to strengthen your resolve. If you do not get that amazing job you want, know that Allah (swt) has saved something better for you. Only He knows what is best for you.

Think well of Allah when you sin

What about when we constantly slip-up and cannot leave a certain sin? For some of us, this makes us give up on ourselves; we believe we don’t deserve any good from Allah. We have to remember that Allah (swt) is al-Wadud (the Most Loving). His Mercy overcomes His blame. It is not about deserving. If you thank Allah, He gives you more. It is not because we deserve more, it is because Allah is that Great. He is that Generous. Shaytan (the devil) makes us focus on how bad we are in order that we despair of Allah’s mercy, when the Prophet ﷺ taught us: “All the children of Adam constantly err, but the best of those who constantly err are those who constantly repent.” [Tirmidhi]

The Prophet ﷺ said that “One of the signs of excellence of one’s worship is thinking well of Allah (swt).” [Ahmad] This does not mean that we should not reflect on our state. Al-Hasan al-Basri said “A true believer is one who thinks well of Allah (swt) and therefore does good, whereas the disobedient one thinks bad of Allah (swt) and therefore does bad.” If we think well of Allah, no matter how bad we are, we also have hope that we can be better and thus we strive to do good deeds. If we think badly of Allah, we assume that He will never forgive us nor can He make us better; so we continue to sin. However, we should not make a mockery of this concept and deliberately sin, thinking Allah (swt) will forgive us anyway. One of the key principles of repentance is regret. If we do not truly regret the sin, and simply ask for forgiveness to have that sin erased, we are paying lip service. Remember, “You will only get what you intend.” [Bukhari]

When we do wrong, let us feel guilty, but let us also flee to Allah (swt). Have a good opinion of Allah (swt). If you are sincere, He will forgive you. He is that forgiving. He is that Great. He is that Magnanimous. Even when we commit the same sin again and again and again, our good opinion of Allah (swt) should let us know that as long as we constantly strive against our nafs (lower self) and against that part of us that wants to indulge in that sin, we have already been forgiven. At the end of the day, it is shaytan who wants us to go to hell, not Allah. Allah tells us in the Qur’an:

“Allah wants to accept your repentance, but those who follow [their] passions want you to digress [into] a great deviation.” (Qur’an, 4:27)

Shaytan does not just want you to go to hell, but also wants to ensure you live in hell in this world. Just like he despaired, he wants you to despair. Our good opinion of Allah (swt) should never allow us to do that. Allah (swt) wants to accept your repentance, because your repenting is recognition of His Name al-Ghaffar (the One who constantly forgives).

Just as the Prophet ﷺ  told us that Allah (swt) is too gracious to turn away the hand that asks Him , He is also too Merciful to disappoint you and your good opinion of Him.

Think well of Allah when you are tested

Tests come to us in a myriad of ways. We have already discussed why tests happen in a previous post, so I will not discuss it too much here. We should just know that thinking well of Allah (swt) should make us look beyond the test. This test is something from Allah (swt), and He wants to teach us, to purify us from sin, to strengthen us, and to bring us closer to Him. We do not have a cruel God; our God is the Most Merciful of those who show Mercy. When we approach our tests with that frame of mind, we cannot but gain from our experience, insha’Allah.

So what does it mean to think well of Allah?

It means to take that step. When we mess up, even if we messed up in a major way, we return to Him. We return to Him recognizing that what we did was truly horrible, but we ask for His forgiveness because we know He is that forgiving, and that His Mercy encompasses everything. When we mess up again and again, and feel sick of ourselves, we return to Him with a sincere du’a (supplication) to help us stop, knowing that He will respond. It means having grand hopes and aspirations, and working towards them knowing that Allah (swt) “will not allow to be lost the reward of any who did well in deeds.” (Qur’an, 18:30)

The number one (if not the only) leading factor to deviation from good, whether in the religious sense or not, is Shaytan (Satan). Shaytan comes at a person from every angle and sugar coats the evil so he or she may fall, sometimes unknowingly. One of my favorite examples of such wicked and subtle ways in which Shaytan will get to a person is from my own past experience. I used to tell myself (in my early years in college), “Well, there is nothing else to do on a Friday night, plus I am not drinking!” Sound familiar? Do we use this line to tell ourselves it is ok to hang out at the bar or the dance club? Or do our friends use the famous line, “Dude, since you don’t drink, do you mind being the designated driver?” How about telling yourself, “Well, we need a quite place to study” while sitting alone with someone from the opposite gender him in a room with the door closed. How long are you going to talk about calculus, chemistry, or psychology before you drift off talking about this, that, and the other? Have you not heard the story of Barsisa, the worshipper who Shaytan destroyed methodically and brought from the high of worshipping Allah to the low of prostrating to Shaytan himself?

Shaytan is relentless brothers and sisters, and we must open our eyes, minds, and hearts to the strategies and the whispers of the Shayateen (devils) of both ins (humans) and jinn that cause us to fall into sin. Shaytan has vowed to lead us astray as Allah says,

“For he had said, “I will surely take from among Your servants a specific portion. And I will mislead them, and I will arouse in them [sinful] desires, and I will command them so they will slit the ears of cattle, and I will command them so they will change the creation of Allah.” (Qur’an, 4:118-119)

And do not think that Shaytan will leave a person alone after he or she sins. He will keep one in that cycle and make it seem unbreakable. The familiar line “I have done so much I will never be forgiven” is fed to us every time we think about breaking free form sin. This is one of the most vicious ways in which Shaytan keeps us in his grasp; he makes us doubt the mercy and forgiveness of Allah. Shaytan will also make our repentance seem exceptionally monumental by using the poisonous line,“There is just way too much to know and it is so hard to keep up with it all.” Another tactic that Shaytan uses to discourage us and lead us astray is the false assumption that the only ones who enter paradise are the scholars. Brothers and sisters, being a good Muslim is easy to achieve. Abbas related that a man asked the Prophet ﷺ, “Tell me what should I do to be admitted to Paradise?” The Prophet answered, “Worship Allah associating nothing with Him, observe Salat, pay Zakah (Alms) and strengthen the ties of kinship.” (Bukhari, Muslim)

Let us look at a prime example of a young person who stayed on the right path, fueled by his belief in Allah. Yusuf (peace be upon him) is known for his beauty and as a young and virile man he was a servant in the house of the Aziz (royalty) of Egypt. He lived in the same house as the wife of the Aziz, a woman who was taken by the beauty of Yusuf and became overpowered by her desires for him:

“And she, in whose house he was, sought to seduce him. She closed the doors and said, “Come, you.” (Qur’an, 12:23)

Imagine this brothers and sisters. This young man, full of vigor and hormones, was not only being approached but rather aggressively sought after by a woman who would let him have his way with her. Yusuf could have justified this in so many ways and the people would have probably excused him saying “He is young” or “He is a servant” and would not know any better. He could have, but he did not and he said:

“He said, ‘[I seek] the refuge of Allah. Indeed, he is my master, who has made good my residence. Indeed, wrongdoers will not succeed.'” (Qur’an, 12:23)

Instead of all the excuses to do wrong, he had all the excuses to do what is right. He sought refuge in Allah and asked for His support in this ordeal and then he used the logic, decency, and faithfulness to his master to prevail for, surely, wrong-doers will never succeed.

So let us treat this issue at the root and let us follow what Allah tells us:

“And if there comes to you from Satan an evil suggestion, then seek refuge in Allah . Indeed, He is the Hearing, the Knowing” (Qur’an, 41:36).

Also in the last few chapters of the Qur’an is a beautiful surah we can recite:

“Say, ‘I seek refuge in the Lord of mankind, The Sovereign of mankind, The God of mankind, From the evil of the retreating whisperer – Who whispers [evil] into the breasts of mankind – From among the jinn and mankind”‘ (Qur’an, 114).

Part I | Part II | Part III | Part IV

Our second lesson: Mariam (as) had a deep spiritual relationship with Allah (subhanahu wa ta`ala – exalted is He).  We see in her example how a mind, body, and soul can be spiritually dedicated to Him. As we examine these elements, we also see how Allah (swt) rewards and honors her. As such, Mariam’s spiritual journey reveals significant spiritual pillars for those who seek to be rewarded and honored by Allah (swt).

***

1. Tawakkul during Tribulations

From her younger years as a student to her trials later on in life, we witness Mariam (as) in a constant state of tawakkul (trust in Allah).  From hiding the test of her pregnancy, to delivering `Isa (as) on her own, to keeping silent while her infant (who according to at-Tabari was just forty days old) spoke to defend her honor, we feel her powerful dependence on Allah (swt) revealed. We also learn that there are some tests, where one may find no available human support for the struggle to do that which is right, which is closer to piety. In this scenario, Mariam provides us with a glimpse into the power of trusting Allah (swt). `Isa (as) speaking from the cradle was an amazing and unexpected blessing for Mariam, relieving her of the trial that she had endured, providing proof of her innocence:

“Then she pointed to him. They said: “How can we talk to one who is a child in the cradle?” He [Isa] said: “Verily! I am a slave of Allah, He has given me the Scripture and made me a Prophet. And He has made me blessed wherever I be…” (Qur’an, 19:29-31)

Subhan’Al­­­­lah, in the lives of the righteous, many times mu’jizaat (miracles to Prophets) and kiramaat (miracles to non-Prophets), are granted during a period of trial, where the struggle to stay steadfast was rewarded with the relief that only Allah (swt) brings.

And yet we also take from Mariam’s case that her devotion is not only rewarded with relief, but also with success. Today, she is the most honored woman in human history, and she is the greatest woman in al-Akhirah (the Hereafter). Subhan’Allah, one can only begin to imagine what her heart endured for the sake of Allah (swt). Her story is a shining example of the promise:

“Truly the end is for the God-Conscious.” (Qur’an, 11:49)

2. Solitude with Allah

Her spirituality is also embodied in her khalwa (solitude) with Allah (swt). Like her mother and father, she was a devout worshiper who always sought to increase her closeness to her Lord. Allah described that He

“…accepted her with a goodly acceptance…” (Qur’an, 3:37)

Ibn Ashur comments that this is His acceptance of her service to Bayt Al-Maqdis, which is something no other woman was legally granted permission to do before her. He also mentions that the word mihrab comes from the word harb, meaning war. Thus the mihrab was understood as a place where one worships in solitude, waging war against the temptations and whispers of Shaytan. It is a place of introspection, reflection, prayer, learning and du`a’ (supplication). While the masajid we have today are also a place for these things, how often do we really go there to make i’tikaaf (spiritual seclusion)? Sisters, i’tikaaf is for us as well. And alhamdulillah (all praise is due to Allah) in America, the masajid are more female-friendly and stay open. When your iman (faith) needs a boost, remember Mariam, and try to pray Fajr in the masjid, stay a few hours and experience the sweetness of khalwa with Allah (swt). For those who are able to in their homes, also consider creating a musalah area that is only used the way one uses a masjid: a place for prayer, dhikr (remembrance), studying the Qur’an and other beneficial readings, tafakkur (deep contemplation), etc. Sometimes when the heart aches, one reaches for unhealthy distractions and the pain goes away temporarily. When the distraction is gone, the pain returns because our hearts are actually thirsty for being with Allah (swt), and the thirst was not quenched by the distractions. Rather, the thirst grew stronger and the pain increased. In Mariam we see how training the self to have khalwa with Allah (swt) helps the heart to endure and stay strong. We also see how having a special space allotted for this solitude can serve one well on the spiritual journey.

3. Appreciating Allah’s Divine Attributes

Mariam (as) also reflected an appreciation for the Attributes of Allah (swt). Her expression of iman is very practical. Allah (swt) says:

“Every time he (Zakariyah) entered al-Mihrab to (visit) her, he found her supplied with sustenance. He said, “Oh Mariam, from where have you gotten this?” She said, “This is from Allah. Verily Allah provides sustenance to whom He wills without limit.” (Qur’an, 3:37)

The scholars differ over whether the part of the verse, “Verily, Allah provides sustenance to whom He wills without limit,” is also from what Mariam said or if it is a new sentence in which Allah (swt) is addressing the Prophet Muhammad ﷺ. Imam Al Aloosi adds that the former opinion is the more correct one.

At least five different books of tafsir mention a hadith of the Prophet Muhammad ﷺ where he is with Fatima, and she brings him a full pot of meat and bread, at a time when there was very little food in the house. When he asks her from where she had gotten this food, she replies, “This is from Allah. Verily Allah provides sustenance to whom He wills without limit.” At this response, the Prophet ﷺ praises Fatima and says, “Alhamdulilah for He who made you like the best woman of Bani Isra’el (Mariam)!” (Narrated from Abu Ya ‘la)

The amazing point to take from Mariam’s response to Zakariyah (as), is that as she recognized Allah (swt)’s ultimate power and control over her sustenance, she also inspired a prophet! When the Prophet Zakariyah hears her response he supplicates to Allah asking for a son. The verse starts with “hunaalika”—he makes du`a’ on the spot!

“In that same place, Zachariah prayed unto his Sustainer, saying: “O my Sustainer! Bestow upon me [too], out of Your grace, the gift of goodly offspring; for You, indeed, hear all prayers.”(Qur’an, 3:38)

If Ar-Razzaq (the Supreme Provider) can provide Mariam with the fruits of the summer at winter time and the fruits of the winter at summer time (Tafsir Ibn Kathir), He can also provide Zakariyah (as), a very old man, with a son. How many times are we asked about our provisions and possessions, and how often do our answers reflect our deep belief that they are ultimately blessings given to us from Allah (swt)? How beautiful that such a wise answer would give others renewed hope in Allah (swt) in receiving those things they desire and hold dear! From Mariam we appreciate how a genuine personal example in knowing Allah (swt) is a potent da`wah (invitation), such that even a Prophet would benefit from it.

4. Submission in Prayer

Allah (swt) also commands Mariam toward developing her relationship with Him:

“Oh Mariam, submit yourself with obedience to your Lord and prostrate yourself and bow down along with the Raki’een (those who bow down).” (Qur’an, 3:43)

In this command for Mariam to observe prayer, Allah (swt) mentions the parts of the prayer rather than simply the command to pray, and mentions the sujood (prostration) before the ruku’ (bowing). Imam Al-Alusi explains that some scholars believed in the precedence of sujood over ruku’ in the verse, as sujood is the most important cornerstone of the prayer, and it is the most humble human position, as well as the point at which the Muslim is closest to Him. Both ruku’ and sujood are symbolic of one’s physical submission to the Creator. The spiritual relationship is not just an act of the heart, but also one of the limbs. Also, this verse is an evidence for the fact that prayer did not start with the Prophet Muhammad ﷺ. Rather, it was the practice of all the Prophets and righteous people in our history.

As Allah (swt) called on Mariam to draw close to Him in prayer, He describes her response:

“…she was of the Qaniteen (obedient).” (Qur’an, 66:12)

5. Responding to the Mention of Allah (swt)

Can you imagine the state of Mariam’s heart when she was informed by the angels that Allah (swt) has addressed her by name and commanded her by name to pray to Him? What about the condition of our hearts as Allah (swt) also addresses us as a group by name to do the same!

“Oh you who believe! Seek help through patience and prayer.” (Qur’an, 2:153)

Any time we see a verse start with “Oh you who believe!” we should check our hearts as these verses are calling us out by name, the Ummah of the Prophet Muhammad ﷺ. Will it be recorded in our book of deeds that we were of the Qaniteen (those obedient to Allah)? It is interesting to note that we always benefit in multiple ways when we obey the commands of Allah (swt). In prayer, we find a place of help. Stress is relieved. Sins are prevented. Iman is tasted. Du`a’ are answered. Hearts are softened. Forgiveness is granted… How Merciful is the One who obligated goodness and benefit on us?! How do we feel when we remember that this obligation was given to us in the Heavens. And in the Heavens, in a very special space, in a conversation between only the Prophet Muhammad ﷺ and Allah, we were mentioned as well! And this moment of mention, is itself mentioned every time we pray and sit for the tashaahud, as we say “Wa salaamu alayna ala ibaadullah as-Saliheen!” (And peace be upon us, the righteous servants of Allah!)

Perhaps we can compare our hearts to another great woman of Paradise, Khadijah (ra) whose name was also mentioned by Allah (swt). We see in her response, a heart that wants to be mentioned by Allah (swt), and thereafter is overflowing towards Him.

One day, Jibril came down and told the Prophet Muhammad ﷺ to convey the peace and blessings of Allah to Khadija. Hearing this, Khadijah (ra) exclaimed, “Did Allah mention my name, Oh Prophet of Allah?!” When the Prophet ﷺ said yes, she was so elated that she said, “And unto Allah be all the blessings and peace!” (Bukhari)

Subhan’Allah, what would we do, how far would we go, just to have our Creator mention our specific names and say He is pleased with us? The way He mentioned Mariam (as), and Khadijah (ra), we too can be mentioned by Him!

We know from the famous hadith qudsi, Allah (swt) Himself says as related by the Prophet ﷺ:

“I am as My servant thinks I am. I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself. And if he makes mention of Me in a gathering, I make mention of him in a gathering greater than it.” (Bukhari)

One of the ways we can have our names mentioned by Allah (swt) is through dhikr (remembrance), as well as by joining study circles and gatherings where His name is being mentioned.

Abu Hurairah and Abu Sa`id Al-Khudri (may Allah be pleased with them) reported: The Messenger of Allah ﷺ said, “When a group of people assemble for the remembrance of Allah, the angels surround them (with their wings), (Allah’s) mercy envelops them, tranquility descends upon them and Allah makes a mention of them before those who are near Him.” [Muslim].

Abu Hurairah also reported from the Prophet ﷺ a conversation that happens between the angels and Allah (swt) when people gather to remember Him and ask His forgiveness. For these people, Allah (swt) says, “I call you to witness that I hereby grant pardon to them and confer upon them what they ask for; and grant them protection against what they seek protection from.” One of the angels says, “Our Lord, there is amongst them such and such slave who does not belong to the assembly of those who are participating in Your remembrance. He passed by them and sat down with them.” He says, “I also grant him pardon because they are the people by virtue of whom their associates will not be unfortunate’.” [Al-Bukhari and Muslim].

Sometimes we forego the opportunity to sit in a halaqa (study-circle) or lecture thinking the information may not be new, but we forget that such a gathering is what the angels search for so they may join and tell our Creator what was said, and the names of those who listened. Such a gathering would be the reason for Allah (swt) Himself to mention our names and forgive us!

***

When I ask myself, “What would Mariam do in her spiritual relationship with Allah (swt)?” there is so much to reflect on and take lessons from. She persevered in her trials armed with tawakkul. She enjoyed khalwa (solitude) with Allah (swt) in the masjid for different types of ibadah. She appreciated the Attributes of Allah (swt) such that her iman illuminated the hopes of her teacher, a Prophet. She was steadfast in her prayers and obedient to Allah’s commands. She did those things that allowed her name to be mentioned by the Only One Whose mention is truly worth striving for.

May Allah (swt) enable us to benefit from her mention in the Qur’an such that we too would be mentioned by Him. May we seek the enjoyment of khalwa, ibadah, salah, and tawakkul. May Allah inspire us to turn towards Him, on the spot, with a renewed sense of hope as Prophet Zakariyah (as) did. May we be recorded with Mariam (as) and the Qaniteen. Ameen.

Author’s note: The brother who told me this story allowed me to adapt it as if it happened to me for the purposes of this article.

A Lesson on the Way to the Mosque

I was late. I always managed to be a bit late, always missing thefirst takbir(the saying of AllahuAkbar to start the prayer), but alhamdulillah (all praise is due to God) at least managing to catch the salah (prayer). I pressed on the gas in hopes I would make the first raka`ah (unit of prayer).

As I came closer to the masjid (mosque) I took my eyes off the road in shock. An older lady in a wheelchair was trying to make her way up a driveway into a complex. She was struggling to make it up the incline with groceries strapped on either side of the wheelchair; she would make it up two feet and fall back one. The worst part was that there were some people just driving around her, as if nothing was wrong. Subhan’Allah (glorified is God), I have driven up that driveway numerous times without any problems. Something about a V6 engine and 91 octane gas made it slightly easier than her feeble arms.

I quickly switched lanes, made a u-turn, and headed straight back. I hit my one-touch, auto-down window button and began looking at her as my window made its way down. By now she had made it up the driveway.

“Hi, there, would you mind if I pushed you home?”

“Oh no – not at all.”

Over the course of the next ten minutes I learned about this lady and her story. She was living alone in her apartment. She took care of her own cleaning and cooking, and tried to stay active and self-reliant. She had broken her foot recently (hence the wheelchair), but was still managing to fend for herself; rarely did she seek a helping hand.

Our conversation was only reminiscent of gratitude for the little she had. She was constantly thankful for living in a nice area and always having food on the table, but her living condition left something to be desired in the prosperous surroundings of Orange County. She didn’t have a car (let alone a nice one), or designer clothing, or a beautiful house – but somehow she seemed more content and much happier than many people that I saw around me.

As we approached her apartment she thanked me. We stopped just short of being able to identify her apartment; she still had to get over a small ledge to get into the door. This was an easy task for most, but not for her. I asked numerous times, “Are you sure I can’t take you farther?” I assumed she would be scared that I would rob her. To the contrary, she explained that getting past this ledge was her favorite part of the day and she refused to get anyone’s help. Whenever she returned home, she lifted herself from the chair to sit on the ledge, moved the groceries one bag at a time onto the ledge, maneuvered the chair onto the ledge, re-hung all the groceries back on the chair, sat back on the chair and then wheeled herself into her apartment. Subhan’Allah, I was taken aback after hearing this. I assumed she didn’t have any help and that her neighbors neglected her. However, I was quickly reassured that this wasn’t the case as three little neighborhood children ran up to talk to her. It seemed as if her neighbors knew about her plight – so why this daily difficulty? She confidently replied that she wanted to maintain some independence and did not want to fall into relying on people for everything as she grew older.

Allahu Akbar! (God is Greater!) I continued to talk to her a little longer and she started to inquire about my life.

“So tell me about your life in Orange County, how has it been?”

“Honestly it has been nothing short of blessing. I’ve never had to worry about money or education or anything of the sort. I’ve always been provided for.”

“Really?! Tell, me what it’s like. How is it to live a blessed life?”

It now dawned on me how poor this lady was. She lived by herself, on welfare. She didn’t have anyone to help her because her family was either dead or out of touch. The way she had described herself to me earlier sounded like a life of blessing, but from her reaction it was now apparent to me she was barely making ends meet and that she had lived a life of much struggle and tribulation.

A True Manifestation of Shukr

I learned a very important lesson from her that day. Shukr (gratitude) only manifested through the tongue (i.e. saying alhamdulillah after salah) is the most superficial of realizations. Her shukr was so great that it blinded me of her poverty and past: she was so grateful for what Allah `azza wa jal (honored be His Glory) provided her then and now that I could not see that she was going through—and went through—difficult times.

For us, of course, it’s different. Instead we live lives of careless banter and headless action: we use profanity to express our outrage over petty incidents; we belittle each other senselessly; we get frustrated when asked for help; we get angry if someone needs extra minutes of our precious time; we deny help due to negligence and laziness; we deny monetary aid because of suspicion; we complain to our friends about how much we don’t have instead of thanking for what we do have; instead of walking the streets as positive social elements of change who are grateful for the blessings that surround us, we vegetate at home on our iPhones and Blackberries tweeting about what we had for breakfast while reading the hundreds of instantly updated Facebook status messages on what he hates and who she likes and whether celebrity x is going out with celebrity y.

The greatest manifestation of shukr is the use of a blessing for good and benefit. Allah `azza wa jal gave us a healthy body, so praying with care correctly can be an embodiment of gratitude as can organizing or participating in a beach clean up. We have been granted a privilege here in America by Allah `azza wa jal and we will be asked about our blessings on the Day of Judgment (102:8). How did we use our health: to defame property, beat up our siblings and chase after girls? Or was it to feed the poor, give da`wah (call people to Islam) and help with mosque setup? How did we use our intellect: to carry out endless and worthless arguments or to study hard and stand for justice? There is even blessing and provision in a lack of tribulation. Many of us do not have to care for ailing family members or work two jobs, so what are we doing with the extra time? What are we doing with our iPhones, Blackberries and Droids – are we using them to become more efficient with our time or waste more time?

As this year starts, we should be reciprocating our blessings with positive impacts in society. We only have two questions to answer: 1) What have we worked for the last year with all the blessings that we have been given? 2) What are we going to work for in the coming year?

Psychologists tell us that human beings go through five stages of emotion when struck with a calamity. Understanding the different stages of grief minimizes the first four stages (which are denial, anger, bargaining and depression) and gets us to the final stage – which is acceptance. I went through these stages on many different occasions, as I am sure you have.

I am not a psychologist nor am I trying to refute the works of psychology, but I would nonetheless like to offer a different view, a Qur’anic view, on how to deal with life’s trials.

Though we do not have a say in when we are born nor in when we die, life has a clear beginning and a clear end. What is sometimes unclear is the journey between the two points. For Muslims, however, the journey could not be any clearer. Allah says in Surat Adh-Dhariyat:

“And I (Allah) created not the jinn and mankind except that they should worship Me (Alone)” (Qur’an, 51:56).

Now think back to the first paragraph of this article. You might think to yourself, “I pray five times a day, I fast during Ramadan and pay my zakat, yet I have an ill child, or still can’t find a job, or this stressor or that.”  You begin to wonder why you are going through this and why you are being “punished.” Before you know it, shaytan takes the helm and you are on a slippery slope of anger and denial.

Before falling down that slope, one must take a deep breath and ponder the following question: is it punishment or is it a manifestation of what Allah has told us in Surat Al-Ankabut:

“Do people think that they will be left alone because they say: “We believe,” and will not be tested?” (Qur’an, 29:2)

Allah tells us that through this journey we call life we will be tested. In Surat Al-Baqarah, He says:

“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits…” (Qur’an, 2:155)

Tribulations are a part of life but that doesn’t make them easy. We still grieve — but how could we not? We are, after all, a very emotional creation. So how does one cope with adversity? There are many ayat in the Qur’an that talk about different mechanisms of coping such as patience, faith, prayer and acceptance. But what I find the most profound and the most comforting is what Allah says in Surat Al-Baqarah:

“Allah does not burden a soul beyond that it can bear…” (Qur’an, 2:286).

If you stand back and take a look at the whole picture, you will realize that what you have when faced by a tragedy is a choice. Will you go through the stages of grief, denying Allah’s destiny and the wisdom of His plan for you? Or will you realize that what you are going through is something you know you can handle? Whatever trial comes your way is something that Allah has planned and which He has guaranteed you can handle. This ayah is comforting because I, as a faithful mu’min who believes in Allah and His wisdom, know deep in my heart that although the sadness is cumbersome it will not be overwhelming; that although the times might be tough, I am tougher; and that whatever comes my way will go away; and that eventually I will face my Lord whom, I hope, will be pleased with me as I am pleased with Him.

So when you go through a difficult situation, be it the inevitable death of a loved one or the loss of a job or just a flat tire on the side of the highway, take a deep breath and say:

“Say: ‘Nothing shall ever happen to us except what Allâh has ordained for us…’” (9:51).