We invite people from all walks of life who have enquiring minds, a need to nourish the soul, have been awakened to a purpose in life, have been searching for truth. Here you will discover much of what you always wanted to know.

The Concepts section gives a believer food for thought and insight to open horizons for a new-found meaning in life. It includes issues in Islamic perspective.

Concepts in Islam

Islamic concepts, such as ikhlāṣ (sincerity), taqwā (consciousness of Allah), tawakkul (reliance upon Him), ṣabr (patience and perseverance) and shukr (gratitude to Him),are to be worked upon privately in the heart and work to strengthen it. Striving to improve the self is basic to both religion and worldly success.  These concepts, once understood, provide guidelines to deal with stressful life events, develop effective coping strategies, transform character and earn the best of the Hereafter.

What Does Allah Want from Us First?

On hearing the word "first" what should immediately spring to mind is the obvious: basic, primary, obligatory. But why should we think basic when we consider ourselves advanced? The reason is that nothing grows and flowers unlessit was planted well and nourished with the right conditions. Right? If not it would just droop, sway or even be uprooted. "Basic" means fundamental, the foundation. Preparation of the soil before we plant the seed. Why do we assume "I know" or "I am doing" or "I am fine" or "I don’t need to be a scholar?" These are some of the erroneous ways of thinking we normally come across. But is this the attitude we should be adopting for a purpose so important? For the purification of our souls? For the acceptance of Allah? For encountering the life of eternity? Another bad attitude we know is one of arrogance, pride, self-sufficiency, degrading and looking down on others. This is sinful and detrimental to its bearer. So the first thing to do is to change the attitude. In Islam, "deeds" mean actions and spoken words but includes attitudes. Passing thoughts are not accountable. But an established attitude needs to be examined as it is defined in the dictionary to be: a settled way of thinking or feeling, and it influences a person’s choices and actions when taking up challenges, recognizing truths, seeking rewards, etc. So how can we change negative attitudes? The first important step is to understand what Allah has said: The second ayah of the Qur’an speaks volumes.  [All] praise is [due] to Allah, Lord of the worlds.(1:2) Al-hamdulillah – Believers are directed to praise Allah. All praise and gratitude is due to Allah from His servants at every moment of the day. Our acute awareness of His favours known and unknown. And then Rabb al-ʽaalameen – the owner, controller, provider, caretaker of all He creates. He is the Rabb, so why worry and distress ourselves? This concept cannot be properly realised except by bringing about a change in attitude. We need to live our lives aware of His care under His ruboobiyyah. Worship is due to the Creator alone with ikhlaas: Say, "Indeed, I have been commanded to worship Allah, [being] sincere to Him in religion. Learn the conditions for acceptance of a deed, which are: 1) Sincerity, i.e., it must be done only for Allah, and 2) Correctness, i.e., it must be done according to the Qur’an and Sunnah. Abū Hurayrah narrated that Allah’s Messenger (ﷺ.) said: “The one who marries with the intent of not paying the dowry, is in fact a fornicator. And the one who takes a loan with the intent of not paying it back is in fact a thief.” (Narrated by Ibn Ḥibbān and Imām Aḥmad) Ibn Taymiyyah said, “Without doubt, ikhlaas removes the cause for entering the Hellfire. So anyone who enters the Fire from those who said, 'Lā ilāha ill-Allah' proves that he had not implemented the sincerity of lā ilāha ill-Allah, which would have protected him from the Fire.” (Majmūʽ al-Fatāwā, 10/261). On the authority of Abu Hurayrah: The Messenger of Allah (ﷺ) said, “Allah the Exalted, has said, 'My servant does not draw near to Me with anything more loved by Me than what [religious obligations] I have imposed on him.'" (Narrated by Al Bukhari) Some of these obligations are: Salah, Saum, Zakah, Hajj (if one is able), and abstention from everything forbidden. Imam an-Nawawi went on to explain that it is unfortunate to observe habitual fasting and praying by night, along with careless disregard of such basic obligations as justice, truthfulness, kindness to parents and giving rights. If voluntary acts take one closer to Allah, it means we first have to get close, don’t we? The next step is to understand ourselves. As humans we are a higher species than animals; beings that can think, feel and make choices. We have certainly created man in the best of stature. (95:4) Allah created man in the best of forms, pleasing in appearance, endowed with abilities, qualities, intellect; in every way fully capable to accomplish things. It essentially implies that these favours have been given for a reason. From them stems responsibility and accountability. The adjective form of human is "humane," which means kind, gentle, compassionate, understanding, tolerant and good natured. So Allah wants us to be humane first. It is of such huge importance that we need to be reminded. But are we? If not a re-haul of our attitude is necessary. We need to keep the body fit. We must eat from halaal food and not from food that was earned in an unlawful way, for it harms the very foundation required to purify the soul. We need to eat, dress, clothe and behave while keeping in mind our purpose in life and the limits as outlined for us by our Creator. And if you should count the favours of Allah, you could not enumerate them. Indeed, Allah is Forgiving and Merciful. (18:16) Ibn Jareer said: "This means that Allah is Forgiving when you fail to thank Him properly, on the condition that you repent and turn to Him in obedience, and strive to do that which pleases Him. He is Merciful to you and does not punish you when you turn to Him and repent." Then we must build character. This means no lying, no cheating, using polite language, humility, respect for elders, sensitivity to humans, animals, plants – i.e., all living beings. It requires a value system based on Islam, not self-aggrandisement and pride in terms of lineage or the power, position, wealth, status, etc. that the world offers on a platter. Allah has told us: ِIndeed, the most noble of you in the sight of Allah is the most righteous of you. (49:13) Abu Dharr al-Ghifari reported that the Prophet said that his Lord said, "O My servants! I have forbidden thulm (oppression) to Myself, and I have made it forbidden amongst you, so do not oppress one another..." (Narrated by Muslim) It was related on the authority of Abu Sa'id, Sa'd bin Malik bin Sinan al-Khudri that the Messenger of Allah (ﷺ) said: َ"Let there be no harm [to anyone] and no harming [ in reciprocation]." (Narrated by Ibn Majah) This hadith is the basis of every fatwa. Harm is prohibited in every form, both to the self and to others, and avoidance of all that is harmful. To take someone’s right unlawfully is major harm and not to be ignored, as is damage to reputations and injury to feelings. Break through the difficult pass. Allah has said:ٍََ We have certainly created man into hardship. (90:4) This world is not a place of comfort and ease for man. He strives to survive, get his needs, achieve his goals. His life is a process of continued exerting of oneself that never ends until he meets his Lord. But he has not broken through the difficult pass. And what can make you know what is [breaking through] the difficult pass? It is the freeing of a slave. Or feeding on a day of severe hunger an orphan of near relationship or a needy person in misery. And then being among those who believed and advised one another to patience and advised one another to compassion. Those are the companions of the right. (90:11-20) Keep worry and fear under control. For each one are successive [angels] before and behind him who protect him by the decree of Allah.(13:11)َّ No disaster strikes except by permission of Allah. And whoever believes in Allah – He will guide his heart. And Allah is Knowing of all things. (64:11) It means whoever suffered an affliction and knew that it occurred by Allah's wisdom and decree and then patiently awaits Allah's reward – Allah will guide his heart and will compensate him for his loss in this life by granting him certainty in faith. Allah will replace whatever he lost for His sake with the same or what is better. Ibn Abbas said this means he will know that what reached him could not have missed him and what has missed him could not have reached him. The Messenger of Allah (ﷺ) said, "Amazing is the affair of a believer. There is no decree that Allah writes for him, but is better for him. If an affliction strikes him, he is patient and this is better for him. If a favour is granted to him, he is thankful and this is better for him. And this is only for the believer." (Narrated by al-Bukhari and Muslim) Take care of your family: Teach your family the religion and good behaviour. As Allah said: O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones. (66:6) It is an obligation for the Muslim to teach the family members of his household and his male and female servants what Allah has made obligatory for them and what Allah has forbidden them. Gain Knowledge. The first word revealed to man was "Iqra" which means "recite" or "read."  Read in the name of your Lord who created – created man from a clinging substance. Read, and your Lord is the most Generous – who taught by the pen – taught man that which he knew not. 96:1-4 The Prophet (ﷺ) is first ordered to recite from the Book of Allah. Then later he, and through him, all mankind, is told to ponder, to reflect on the verses being read or recited and to comprehend its concepts. This leads to faith based on clarity and understanding. The Prophet (ﷺ) said, "Seeking knowledge is an obligation on every Muslim"(Narrated by Ibn Majah) Proper learning requires dedication, perseverance and purpose. To progress from sharing bits and pieces of unauthentic or a mixed hash of information from the internet to a proper study from authentic books and sources. Qur’an and Sunnah must come first. Just as water sustains the body, so knowledge gives life to the heart. Grasp the essence. Abu Bakr is said to be the best of the companions because of his strong imaan. Abu Bakr bin Iyaash said, "Abu Bakr was not better than them because of his many prayers, or because of his fasting, but because of something that firmly took root in his heart." (Fadaa'il as-Sahaabah, by Imam Ahmad, 1/173) Get the connection. The secret of our striving in this life is to find out what our Rabb wants from us at every moment and stage of our lives and then do it. And we should work towards the same for all people. Anas bin Malik reported that the Prophet (ﷺ) said: None of you [truly] believes until he loves for his brother that which he loves for himself." (Narrated by al-Bukhari and Muslim) Only a single minded focus to change the present lethargic, casual, selfish, everything goes type of attitude to an attitude of: "I want to know the Truth, all of it, endeavour to live it, keep it as top priority, and then remain steadfast on it and spread it" will heal the cancer of doubt, uncertainty, biased thinking, lack of basic knowledge and consequently, selective obedience. ِIndeed, Allah will not change the condition of a people until they change what is in themselves. (13:11) This is the only roadmap to change and the recognition of Islam as the true religion sent to bring purpose and show guidance to lives for the betterment of all. By this means hearts will be warmer, tongues softer and behaviours more pleasing, in sha Allah. How can believers be otherwise? The only peace possible in this dunya (world) will be ours. That mental peace of striving on the path outlined by our Creator, the path leading on to everlasting peace in the Hereafter. To those righteous ones it will be said: "O reassured soul, return to your Lord, well-pleased and pleasing [to Him], And enter among My [righteous] servants and enter My Paradise." (89:29-30)  By Amena Tanveer

Ikhlāṣ

The verb khalaṣa means to become pure, clear, free or safe, and akhlaṣa is to purify something.  So ikhlāṣ means purification – the purification of one's belief and intention, which leads to sincerity in worship.  Ikhlāṣ can also indicate the purification of one's deeds from riyaa' (showing off), in complete obedience to Allah alone.    Every Muslim has to focus on knowing the true meaning and purpose of life.  Then he must formulate an all-encompassing intention to utilize his moral, spiritual, mental, emotional and physical resources to purify his soul.  A person making decisions based on this higher purpose, aspiring to attain Allah's approval is living and striving; otherwise he is just existing and wasting his efforts.   Say, "Shall we inform you of the greatest losers as to their deeds?  They are those whose effort is lost in the life of this world, while they think that they are doing good in [their] work." (18:103-104).  Ibn Katheer said, "This is general, referring to everyone who worships Allah in a way that is not acceptable, thinking he is correct in doing so and that his deeds will be accepted.  But he is mistaken, and his deeds will be rejected." Ikhlāṣ (sincerity) is a condition for Allah's acceptance of the righteous actions that are done in accordance with the Qur'ān and Sunnah.  It is when the worshipper intends all of his deeds for the acceptance of Allah, for His rewards and His favours.   As Allah said:  And they were not commanded except to worship Allah, sincere to Him in religion. (98:5) The concept of ikhlāṣ is explained in several places in the Qur'ān Indeed, We have sent down to you the Book, [O Muḥammad], in truth.  So worship Allah, [being] sincere to Him in religion. (39:2) Say, [O Muḥammad], "Indeed, I have been commanded to worship Allah, [being] sincere to Him in religion. (39:11) Say, "I am only a man like you, to whom has been revealed that your god is one God.  So whoever would hope for the meeting with his Lord – let him do righteous work and not associate in the worship of his Lord anyone." (18:110) Ibn Taymiyyah said, “Without doubt, ikhlāṣ removes the cause for entering the Hellfire.  So anyone who enters the Fire from those who said, ‘Lā ilāha ill-Allah' proves that he had not implemented the sincerity of lā ilāha ill-Allah, which would have prohibited him from the Fire.  Majmūʽ al-Fatāwā, 10/261.  So sincerity is to single out Allah in one’s intention – to obey and please Him alone.  This means sincerity in our acts of worship, in our repentance, in our supplication, in our striving, in our trusting and relying on Allah, in our recitation of the Qur'ān, and in all our activities, dealings and relationships.  In the words of the Qur'ān:  "And who is better in religion than one who submits himself to Allah and is a doer of good?" (4:125) Sincerity is known to Allah and cannot be judged by people, especially when it relates to intention.  A Muslim is required to be constant in observation of his intention and always keep it pure.  Of particular significance is our treatment of the weak members of society who cannot obtain their rights on their own, be it domestic help, subordinates at work, assistants, or even in family hierarchies where some are under the authority of others.  Respect, honour and good treatment are of utmost importance in Islam.    Hearts lacking sincerity are seen disregarding these matters.  Ibn Qudāmah al-Maqdisi wrote:  "Indeed, all of mankind are destroyed except those with knowledge, and those with knowledge are destroyed except those who act upon it, and those who act are destroyed except those who are sincere in their action, and those who are sincere are in great danger of shirk in their action." So we must first purify our deeds by avoiding shirk (i.e., doing an act of worship for other than Allah). Allah addressed His Messenger (ﷺ), saying:  And it was already revealed to you and to those before you that if you should associate [anything with Me], your work would surely become worthless and you would surely be among the losers.  (39:65) Umar bin al-Khaṭṭāb reported, “I heard the Messenger of Allah (ﷺ), say, "Deeds are only by intention, and every man shall have only what he intended.  So one whose hijrah was to Allah and His Messenger – his hijrah was to Allah and His Messenger. But one whose hijrah was to achieve a worldly aim, or to a woman he would marry – then his hijrah was to that for which he emigrated." (Al Bukhari and Muslim) And there is a ḥadīth qudsī in which Allah says, "I am the most self-sufficient of partners, needing no partnership; so if one does a deed for Me and for another [simultaneously], then I am disassociated from it, and it is [only] for the [other] partner." (Muslim and Ibn Mājah) Abu Umāmah related, "Once a man came to Allah’s Messenger (ﷺ) and said, 'What do you think about a person who joins us in battle only to seek fame and wealth?'  He replied, 'He receives nothing.'  The man repeated the question three times, and each time Allah's Messenger said, 'He receives nothing.'  Then he (ﷺ) said, 'Indeed, Allah does not accept an action unless it is done with ikhlāṣ, seeking nothing but His acceptance.'" (An-Nasā'i - ḥadith ḥasan). This is confirmed further in the Prophet's saying, "Possibly one who fasts gains nothing from his fast but hunger, and possibly one who stands in [night] prayer gains nothing from it but wakefulness."  (Ibn Mājah and al-Ḥākim – ṣaḥeeḥ)  Then we must purify our deeds by avoiding riyaa'.  Riyaa' means show or display.  It is doing acts of goodness and piety so that people will see or hear of them in order to win their praise and admiration, to gain position and status among them or to obtain some of the goals and objectives of this world.  Thus, the Prophet (ﷺ) called it hidden shirk. Ibn Rajab said, “No one shows his actions to creation except out of ignorance of the greatness of the Creator.”  And ‘Ali bin Abi Ṭālib said, “You should be more concerned with the action being accepted than with performing the action itself.”   Among the real dangers threatening a Muslim’s relationship with Allah is a tendency to want others to know of his good deeds.  If this desire is present while performing the deed, one’s sincerity may well be questioned and the deed itself is greatly devalued and perhaps even annulled.   Ibn al-Qayyim said, “Sincerity is not combined in the heart with the love of praise by people and being admired by them or greed for what people possess, except as water is combined with fire.”  He also observed that any deed we do is predisposed to three defects:  Consciousness that others are observing our action  Seeking a compensation (benefit or reward) for an action  Being pleased with the action He said, “The level of the servant’s sincerity in his intention, determination, aim and fervent desire will determine Allah’s enabling its accomplishment and His support for him.  Assistance from Allah depends upon the sincerity of His servants in their determination.”    A lesser form of riyaa’, is to make the deed known after its completion, although it was initially done for Allah alone.  This might reduce the reward of the deed in the Hereafter to a certain degree.   When asked how to obtain sincerity, Ibn al-Qayyim explained, "The method of putting an end to hunger for praise and facilitating the development of indifference to it is your certain knowledge that there is no one who can adequately benefit you and praise you or disgrace you and condemn you but Allah."  Certain clarifications can serve as reassurance for a believer: Abu Dharr reported that someone said to the Prophet (ﷺ), "Have you considered a man who does a good deed and people praise him for it?"  He replied, "That is an immediate sign of good tidings for the believer." (Muslim). When offered payment for a job initially done for the cause of Allah, the Messenger of Allah ( ) ﷺ said, "Whatever Allah has granted you from this wealth without your asking or seeking it – take it, and either keep it or give it in charity." (Al-Bukhāri).    ‘’When Allah blesses His servant with a blessing, He likes to see it upon him."  (Aṭ-Ṭabarāni – ṣaḥeeḥ)  This demonstrates that good clothes can be worn as long as it is not done for show off or out of conceit, and do not entail extravagance and waste. Giving up a good act due to fear of riyaa' is falling into the trap of Shayṭān.  When unable to corrupt the believer’s intention and thereby invalidate his deeds, the Shayṭān may try to discourage him from doing some of them by suggesting to him that it is for show.  If one suspects it could be partially true, he should check his intention, amend it when necessary and continue his work.  A deed should not be abandoned due to the possibility of riyaa'.    Just check the intent and motive of an action.  If it is correct, righteous and in agreement with what has been legislated, then it is fine.  Rather, it is obligatory upon the Muslim to strive against this threat by making his heart humble before Allah and fearful of Him, preferring His praise and approval over that of humanity. An act which is sincere will not allow us to expect gratitude or admiration.  We cannot feel pride and self-importance, but should know that a deed done for Allah is for His acceptance only and for His reward alone.  Hence, there should be no regret over being unappreciated or criticized by people in this world.  The knowledge that He enabled it and allowed it and that He will reward it is sufficient.  Reflection and taking account of ourselves regularly is required to help us be more sincere.  We must work to amend our faults so they don’t pull us down and we should work to help others overcome theirs.  All of us have been given certain strengths and weaknesses as individuals and believers, and it is for us to recognize our strengths as gifts from Allah, to use them appropriately for ourselves and for the benefit of others.   We cannot belittle anyone who does not fit into the worldly success model of achievement, outstanding performance, dynamic personality, and so on.  This applies in the work-place, in offices, academic institutions, study groups, or any place where people gather to do decent work for survival in life while striving hard to be sincere believers.  Avoiding excessive criticism as well as excessive praise will disable many of the strategies used by the Shayṭān to undermine sincerity.   Only with a sincere attitude can we make positive attempts and work hard to please our Creator.  Thus, we will effectively remove from our minds the desire to seek the praise of others or recognition for work which should be done exclusively and completely for the approval of Allah.  His appreciation, acceptance and reward must be the only objective. The aim of achieving sincerity should give every believer the urge to strive hard.  Awareness of this aim gives clarity to the mind, enlivens the heart, purifies the soul, controls desires and makes the living of this life rich, meaningful, purposeful and full of benefit, for it is the very essence of worship – serving His cause to obtain His pleasure.  By Amena Tanveer    

Taqwā

Taqwā has been variously defined as: fear of Allah, piety, righteousness or God-consciousness.  During the farewell pilgrimage, Prophet Muhammad (ﷺ) had said, "Taqwā is here," pointing to his heart.  What follows from this God-consciousness is love of pleasing Him and hope for His mercy, balanced by fear of displeasing Him or earning His wrath.  What emerges from this love and fear of Him is the natural inclination to virtuous thoughts, words and deeds.    In ayahs 3-5 of Surah al-Baqarah the concept of taqwā is clarified by explaining who the people are who have it:   They who believe in the unseen, establish prayer and spend out of what We have provided for them.  And who believe in what has been revealed to you, [O Muhammad], and what was revealed before you, and of the Hereafter they are certain. Those are upon [right] guidance from their Lord, and it is those who are the successful.    Ibn `Abbas said, "They are the believers who avoid shirk with Allah and who strive to obey Him, those who fear Allah's punishment which would result if they abandoned the true guidance that they recognize and know. They hope for Allah's mercy by believing in what He revealed.'' In Surah al-Baqarah, ayah 177, those with correct belief confirmed by their deeds are described as muttaqeen (those who have taqwa):   Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah , the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the muttaqeen. Indeed, those who have taqwa of Allah, obeying what He ordained and abstaining from what he forbade, will be guided to differentiate between truth and falsehood. This will be an achievement, a security and a way out for them in the affairs of this life, all the while acquiring for them happiness in the Hereafter. They will gain forgiveness, thus having their sins erased, and pardon, having their sins concealed from other people, as well as being directed to a means of gaining Allah's tremendous rewards. Once recognized, the divine standard of taqwa serves as a powerful tool and weapon to cut through the dense growth, strangling vines and thorny bushes obstructing the path of Islam.  And once the path is cleared, one will no longer measure an individual’s worth by wealth, intelligence, beauty, talent, lineage, race, colour, gender etc.  These are favours from Allah, given so that each person might feel gratitude towards his Lord and demonstrate that gratitude by using whatever gift has been bestowed on him in ways which bring purity and soundness to his own heart and benefits and betterment to his fellow humans. Taqwa is an inner virtue, the extent of which is known only to Allah.  One recognizes that his abilities, talents, intelligence and wealth carry a responsibility.  The Quran says:   O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.  (Al-Hujuraat, 49:13 Allah mentions taqwa in connection with the issues on which the foundation of society rests: orphan’s rights, marriage, divorce, inheritance etc.  O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer.  (An-Nisaa', 4:1)          Justice is to be done. Fairness is to be maintained. Rights are to be given. To whom is this addressed?  To the people who fear Allah, because love and fear of Allah is the basis of worship and obedience.   Who can attain taqwa?  Only those fear Allah from among His servants who have knowledge. Indeed, Allah is Exalted in Might and Forgiving.  (Fatir 35:28) It is only those who have knowledge among His servants who fear Allah as He should be feared, because the more they know about the Almighty, the All-Powerful, the All-Knowing, who has the most perfect attributes and the most beautiful names, the more they fear Him.  And then, when they convey the Message of Allah to His creation and fulfill that with which they have been entrusted, they can fear no one but Him.  [Allah praises] those who convey the messages of Allah and fear Him and do not fear anyone but Allah. And sufficient is Allah as Accountant.  (Al-Ahzāb, 33:39) Examples of former peoples are given in the Qur'an, with the results of faith and obedience to Allah and the results of disbelief and disobedience  The lesson will be derived from them only by those who have taqwā.  And We have certainly sent down to you distinct verses and examples from those who passed on before you and an admonition for those who fear Allah.  (An-Nūr, 24:34) And Allah has said: So fear Allah as much as you are able, and listen and obey and spend [in the way of Allah]; it is better for your souls. And whoever is protected from the stinginess of his soul - it is those who will be the successful.  (At-Taghābun, 64:16)   "As much as you are able" means as much as you can bear or endure.  It pertains to the obedience of orders.  When ordered by Allah to do something, we must do as much of it as we are able.  For example, when sick we can pray sitting or even lying down, when fasting we can break the fast if we fall ill, etc. Prohibitions, however, are those acts that are forbidden to do. There is nothing to prevent us from not doing them, so we must stop immediately. So what Allah is saying is that when I command you to do something, do as much of it as you can, but whatever I forbid you, avoid it. Allah loves those with taqwa, who obey Allah, avoid what He prohibited and adhere to the Shari`ah that He sent with His final Messenger, Muhammad( ﷺ ).   But yes, whoever fulfills his commitment and fears Allah - then indeed, Allah loves almuttaqeen.  (Āli `Imrān, 3:76  ) We can say that Allah () provides right guidance, and some accept and follow His message while others deny or ignore it. Those who close their eyes and refuse are not guided, while those who apply the guidance they receive and confirm their belief through obedience and worship are strengthened in faith and granted further guidance.  And those who are guided - He increases them in guidance and gives them their righteousness.  (Muhammad, 47:17) And in order for guidance to enter a heart, it must be open and receptive. So when one deliberately closes his eyes, ears and his heart to Allah’s guidance, He deprives himself of guidance as a consequence of his own choice. Because of its acute importance, we find that the Prophet's companions were preoccupied with taqwa and used to exhort one another to it. That is because they understood that the best of provisions for this world and the Hereafter is taqwa.  They said of Abu Bakr: "Abu Bakr not only excels all of you in fasting or prayer, but he excels you in something that is deep in his heart."    When things come into perspective and the goal is clear, we need to take measures; put it topmost in our priority list, start working towards it and help and support each other to achieve it.  Goals need planning and hard work.  Merely wishing and giving lip-service to them is not a panacea, a cure-all or a solution for all problems.  (In Greek mythology, Panacea was a goddess of universal remedy.) Especially when “diseases of the heart” are as severe as disbelief (kufr), hypocrisy (nifaaq) and doubt.  And other lesser diseases such as injustice, hate, envy, pride, selfishness, anger, blame, fault-finding and disdain are all waiting in the wings to tarnish and taint the heart.  Especially so since the shayateen are working overtime, making sin attractive, planting in our hearts the seeds of love of the world, competition for possessions, immorality, feasting of the eyes upon the unlawful, etc... Our task is laid out:  taqwa is the key.  A key that will open doors to help us change ourselves, and be agents of change – to release from imprisonment that intrinsic quality of human nature called ‘goodness’ for which the whole world is searching. Leo Tolstoy, the Russian moral thinker and novelist said, "It is amazing how complete is the delusion that beauty is goodness.”  The English language dictionary defines goodness as:  "The quality of being good in any of its various senses; excellence; virtue; kindness; benevolence; goodness of character, of disposition, of conduct, etc."  In trying to define the good that is within mankind, Aristotle said that man is inherently good and that his tendency for it is deliberate and pre-destined.  He felt that if man is truly good within his soul he will be happy.  Not necessarily joyful, but content and satisfied.  He had spent a large amount of time examining different virtues and behaviors and then determining what the outcome of these attributes would be.    But the search ends with Islam.  Goodness is defined by the Shari’ah and not any manmade system.  Islam is the only solution and means to reclaim that upright nature. It is taqwa which renders a person valuable and worthy, a wholesome role model, a gracious companion, a sincere advisor, a qualified leader.  As role models for our children, we should inculcate taqwa in their hearts and motivate them to pursue their life goals in whichever specialty or field of halal work they wish and to be callers to truth in their behavior – by being kind, caring and generous; in words and deeds; by not lying, cheating, being unjust or deceiving.  Armed with taqwa they can protect themselves from the constant bombardment by evil forces trying to rob them of that very striving – with a single-minded focus, a whole-hearted endeavour to tread the path of Islam, liberate the soul from the depths of ignorance and sin and reach the only goal worth striving for with sincerity: the acceptance and pleasure of Allah. The Prophet (ﷺ) himself used to ask Allah to grant him taqwa. Ibn Masood reported that the Messenger of Allah (ﷺ) would supplicate:  "Allāhumma innī as’alukal-hudā wat-tuqā wal-ʽafāfa wal-ghinā.  (O Allah, I ask you for guidance, taqwa, chastity, and self-sufficiency.) May Allah accept from us. By Amena Tanveer  

Tawakkul

"At-tawakkul ‘ala Allah" is the Islamic concept of complete reliance on Allah or "trusting in Allah's plan." The root word in Arabic is (wakala). It means to entrust, charge or authorize. Allah is al-Wakeel, the Disposer of affairs: the one entrusted, relied upon, depended upon and sufficient to take care of all matters. Tawakkul means putting trust in Allah while also implementing the means that have been permitted. Scholars have made an important distinction between tawakkul,and tawaakul. Tawakkul is a Muslim's trust and acceptance of the divine will, which no one knows, understands or controls except Allah. The meaning of tawaakul, on the other hand, comprises elements of laziness, inability, a resigned, careless attitude. It indicates refusal to strive in accordance with the laws and ways which Allah has laid down for humankind. Those who misunderstand it wait for a miracle to 'drop from the sky' without striving towards it in any way. Such people expect Allah to send down their provisions, feed them and take care of their affairs and concerns while they do nothing. The negative attitude of tawaakul contradicts every aspect of the life of the Prophet (ﷺ) and his companions – their jihād, the efforts they expended in accordance with natural laws, their planning and their way of thinking. For example, when migrating to Madinah, the Messenger of Allah (ﷺ) took all the precautions that were humanly possible. He planned the journey secretly, leaving when least expected, telling ‘Ali to sleep in his bed, selecting a hiding place, arranging for provisions, arranging for a faithful guide, etc. But once he had done whatever was humanly possible, he had such trust in Allah that he was never worried about the consequences. It was reported that when a Bedouin who had confused tawakkul for tawaakul came to the Prophet (ﷺ) and asked about the matter, he explained that it was to take the appropriate action and then trust in Allah. He asked, “Should I tie my camel and rely upon Allah, or should I leave her untied and rely upon Allah?” The Messenger (ﷺ) replied, “Tie her and then rely upon Allah.” (Narrated by at-Tirmidhi from Anas bin Mālik) Although the scholars have stated that this hadith is weak, its meaning is correct as both the Qur'an and Sunnah advocate the application of appropriate means along with reliance on Allah. (Dar al-Iftā, KSA) The following hadith is significant, and is most quoted to explain the concept of tawakkul: ‘Umar bin al-Khattāb () heard the Messenger of Allah (ﷺ) saying, “If you trusted Allah with due tawakkul, He would provide you sustenance as He provides for the birds; they go out in the morning with empty stomachs and come back in the evening with full stomachs.”(Narrated by at-Tirmidhi and Ibn Mājah - saheeh) A bird sitting in his nest and praising Allah will not have its stomach filled. It has to go out and work hard to find food from morning to 2 evening. One who goes out and expends effort while knowing that Allah provides will obtain what he desires. Shaykh al-Islam Ibn Taymiyyah observed, "The heart's neglecting to seek something from Allah and place hope in Him leads inevitably to it drifting away from the worship of Him. This is especially so when one places his hopes in created beings and is diverted from placing them in the Creator. Thus, his heart becomes attached to his political power, his armed forces, his followers, his servants, his ‘Shaykh’ or others among those who have either already died or are bound to die." Obedience is the key to tawakkul. The praiseworthy are those who have actualized [Allah's words], “It is You (alone) we worship, and You (alone) we ask for help” and “So worship Him and rely upon Him.” They sought assistance from Him by obeying Him, confirming that He is their Lord and that He must be worshipped alone through obedience to Him and to His Messenger (ﷺ). (Majmooʽ al-Fataawa, vol. 10, p. 32) There are numerous verses in the Qur'an which command and explain tawakkul: We are told to rely on Allah in all our affairs. And rely upon the Ever-Living who does not die. (25:58). When we rely on Allah, He suffices. And whoever relies upon Allah – He will be sufficient for him. (65:3). When Allah's rulings are obeyed In cases of divorce, and that is when one is likely to fall into error and behave in an improper manner, He then promises: He will provide him from where he does not expect, i.e., from where he never imagined or anticipated. We are told to consult and then take a decision. “And when you have decided, then rely upon Allah.” You should then trust in Allah regarding your decision. We are told to recognize that none should be worshipped but Him and then rely on Him.[He is] the Lord of the East and the West; there is no deity except Him, so take Him as a wakeel (disposer of affairs). (73:9). Allah alone is the owner and controller of all affairs everywhere. So just as you single Him out for worship, you should also single Him out for reliance and take Him as your guardian and trustee. Believers obey Allah and then trust in Him as the best manager of their affairs. "Sufficient for us is Allah, and [He is] the best wakeel (disposer of affairs)."(3:173) Al-Bukhari recorded that Ibn `Abbas said about 'Hasbunallahu wa neymal wakeel' (Sufficient for us is Allah and He is the best disposer of affairs):"Prophet Ibraheem () said it when he was thrown into the fire. Prophet Muhammad (ﷺ) said it when people said, 'Indeed, the people have gathered against you, so fear them.' This was on the day of Uhud. But it only increased them in faith and they said, 'Sufficient for us is Allah and He is the best Disposer of affairs.' Thereafter this āyah (3:173) was revealed." So as believers we need to know what our Lord wants from us and then do what is right in obedience to Him. Then we should put our trust in Allah, not merely saying that He is the best disposer of our affairs but believing it from the depths of our hearts. It is then that our reliance on Him will have meaning and take effect. The Messenger of Allah (ﷺ) is ordered to tell the believers that no calamity or difficulty will befall them unless Allah wills it. Hence, they should rely on Him. Say, "Never will we be struck except by what Allah has decreed for us; He is our protector." And upon Allah let the believers rely. (9:51) Allah directed His Messenger (ﷺ) to reply to the hypocrites and tell them that nothing will ever happen except what Allah has decreed, for we are under His control and command and He is our master and protector; therefore, the true believers support the cause of Allah and then put their trust in Him. Allah is sufficient to protect and manage the affairs of His servants. And sufficient is Allah as a wakeel (disposer of affairs).(33:48) True believers have faith and then rely on Allah. The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely.(8:2) Ibn ʽAbbas said about this āyah, "The quality of a true believer is that when Allah is mentioned, he feels a fear in his heart and therefore obeys His orders and prohibitions; then he relies upon Allah. After understanding the meaning of at-tawakkul ‘ala Allah, we can discern that it is an important branch of faith and a form of ʽibādah (worship). Practicing it produces strength, patience, forbearance, determination, contentment, happiness and an acceptance of His will and decree. It keeps worry, distress, disappointment and depression at a minimum. And it gives the believer renewed energy to take account of himself and lead a life of obedience, to exert effort, to repent from sins and to contemplate the power and majesty of the Lord he worships, depends upon and trusts. This concept, when not understood properly can either lead to laziness in the form of tawaakul, or trap one in a delusion of self-sufficiency, leading him to the erroneous conclusion that whatever he achieves is by his own effort or merit. Thus, a kind of arrogance and pride takes root in the heart. It should be remembered that one can be tried not only with hardships, but also by being given extensive wealth and resources. A valuable instruction is given in Surah al-Kahf, which is that whenever one is pleased with an accomplishment or material possession, he should say,  "What Allah willed [has occurred]; there is no power except in Allah."(18:39). Each one of us is totally dependent upon Allah at every moment, and no one can achieve anything by his own efforts and abilities unless He wills it. The delusion of self-sufficiency needs to be uprooted from our minds and hearts. It is that false sense of self-worth, constantly evaluated by worldly standards, and craving for approval which weakens the heart's striving to connect with Allah, cling to Him, beseech Him and implore Him to enrich us from Himself with a richness that no one can steal or harm through envy – the richness of a clear perception and understanding that everything belongs to Him, to be given at will to whomever He wills and to be taken at will. So we must trust and rely on Him. But this requires that we free our minds to do Allah’s will, to obey Him and to make our choices in all of life’s decisions within the framework of Islam, by means of du’aa, istikhārah and the counsel of sincere believing friends. Along with the permissible physical means, this is the spiritual means available to us to accomplish 4 what is required. Success in this world means to survive, manage and live within the limits set by Allah. But true success is in obtaining His approval, and that will be fully manifested in the next life. Ibn Taymiyyah said, "The more a servant’s expectations are set on the favor and mercy of his Lord as the means to fulfill his needs and repel his misfortunes, the stronger his servitude to his Lord becomes. And in this is freedom from everything other than Him. And since it is the case that the more a person’s hopes are fixed on created beings, the more he is compelled to serve them, it follows that not having hope in them provides independence from them. Ibn Rajab al-Hanbali said, "The fruit of tawakkul is contentment with Allah’s decree. Whoever leaves his affairs to Allah and then is accepting of what he is given has truly relied on Allah." Hasbi Allaahu, laa illaaha illa huwa; 'alayhi tawakkaltu, wa huwa rabbul-arshil-atheem.. "Sufficient for me is Allah; there is no deity except Him. On Him I have relied, and He is the Lord of the Great Throne " 9:129 By Amena Tanveer  

Ṣabr

Ṣabr as a Concept In Islam Allah does not accept words, deeds or attitudes except those which are good. So a believer strives for the best of deeds and words, preferring his Lord's acceptance to his own whims and desires in order todraw closer to Allah. In this endeavour he tries to acquire those traits most beneficial to him, such as gentleness, compassion, honesty and a sincere heart. He guards himself against submission to anyone other than Allah. Practicing ṣabr is of great significance. The linguistic meaning of the root verb, ṣa∙ba∙ra, is to confine, detain, retain, restrain, restrict or withhold something. Usually, when used in the religious sense, it's object is the self or soul. As a concept in Islam, ṣabr is often translated as patience, but it also includes aspects of restraint, self-discipline, steadfastness, firmness, perseverance, endurance and determination – depending on the context in which it is used. It conveys a very active, dynamic, positive quality in Islam. It is the quality of surging forward, striving, and not slackening in our purpose to purify the soul. It is a strong foundation, the firm lowermost rung of the ladder which holds firm come what may. The Prophet ﷺ is reported to have said, "The helpless one is he who follows his whims and desires and indulges in wishful thinking."At-Tirmidhi -ḥasan. A scholar said, "To have ṣabr means that one’s common sense and religious motives are stronger than his whims and desires." And Ibn al-Qayyim wrote: "When a man’s patience is stronger than his whims and desires, then he is like an angel; but when his whims and desires are stronger than his patience, then he is like a devil. If his desire for food, drink and physical relations is stronger than his patience, then he is no better than an animal. Lying, cheating and self-admiration are his most common traits and his reason is held prisoner by Shaytan, who directs it to serve evil purposes. The main cause for his sorry fate is that he ran out of patience." This means that despite what we like and prefer, what Allah wants us to do takes top priority. In obedience to Him is mercy.Our limited minds cannot always comprehend that whatever is given to us is good for us. The trials and difficulties that are destined for us are also good, for they draw us closer to Allah. Three aspects of ṣabr have been outlined by scholars for us to comprehend and put into practice: Prophet Luqman’s advice to his son conveys them: O my son, establish prayer, enjoin what is right, forbid what is wrong and be patient over what befalls you. Indeed, [all] that is of the matters [requiring] determination. Luqman, 31:17 1. Ṣabr meaning endurance and perseverance, which is required to fulfil the commands of Allah. The directing of oneself toward obedience and worship is of benefit to the soul. Knowing that the soul likes ease, comfort and the company of others and dislikes being controlled helps us in managing it with full awareness and resolve; e.g., to establish prayer under all circumstances of heat and cold, busy work schedules and health constraints. Similarly for zakāh, ṣaum, jihād, as well as understanding and implementing all the concepts outlined in the Qur’an in our lives, a determined effort is required. 2. Ṣabr meaning restraint, which is required for refraining from what Allah has prohibited and from all kinds of disobedience and sin. Examples of this are pre-marital relations, stealing, cheating, murder, dealings in riba, eating pork, drinking alcohol, backbiting, gossiping, devouring inheritance, not giving rights and injustice in general. Most difficult to overcome among these are the sins that are done secretly and those that others tolerate due to a comfort factor it creates for them. ʽAbdur-Raḥmān bin Zayd bin Aslam said, "Ṣabr has two parts: patience for the sake of Allah concerning what He is pleased with (i.e., acts of worship and obedience), even if it is hard on the heart and the body, and patience when avoiding what He dislikes, even if it is desired. 3. Ṣabr meaning acceptance of Allah's decree in our lives, such as the death of a loved one, illness, the loss of wealth or of a job. Allah reminds us:           Say, "Never will we be struck except by what Allah has decreed for us."At-Tawbah, 9:51 Harm or injustice done to us by heedless, selfish people, especially those supposed to be dear ones, is the toughest to bear in a composed manner. Allah said:َ            And of the people is he who worships Allah on an edge. If he is touched by good, he is reassured by it; but if he is struck by trial, he turns on his face [to the other direction]. He has lost [this] world and the Hereafter. That is what is the manifest loss.Al-Ḥajj, 22:11. Lack of strength and resolve for the deen leads to turning away from Allah by giving up prayer and other duties or complaining about Him instead of complaining to Him, as did Prophet Yaʽqub:           He said, "I only complain of my suffering and my grief to Allah." Yūsuf, 12:86. And some even abandon the deen by denial of Him. However, ṣabr is not fatalistic resignation to our difficulties. It is not the belief that since everything is written one just has to let time go by – to patiently endure through the unfolding of time. Rather, it is actively tackling life’s problems and difficulties and striving to overcome obstacles. It is making choices purposefully and consciously, within the limits of our ability;  either living up to our covenants or forgetting and side-lining them. These choices will determine the direction of our souls in life and their destination in the Hereafter. The only way to proceed through life is to strengthen that first step which has been long neglected and misunderstood: ṣabr. We can be un-organized and careless, working in a haphazard manner. Or we might be of those who complain, brood, are bitter, reactive and temperamental. Or we might choose to be emotionally wounded and mentally trapped. Or, on the other hand, we can decide to work toward absorbing all those aspects of ṣabr in our lives as our Rabb meant us to do – to beaccepting of our decrees, make the best of them and convey this knowledge to others. Ṣabr in the Qur’an: Allah (swt) has informed us that our life is a test, and that ṣabr will be rewarded:       [He] who created death and life to test you [as to] which of you is best in deed.Al-Mulk, 67:2.        And We will surely test you until We make evident those who strive among you [for the cause of Allah] and the patient, and We will test your affairs. Muḥammad, 47:31.        And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient (aṣ-ṣābireen).Al-Baqarah, 2:155       And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to Allah ]. Al-Baqarah, 2:45.        And be patient, [O Muhammad], and your patience is not but through        Allah.            ( Meaning that it can be achieved with the help of Allah).  An-Naḥl, 16:127.          Indeed, the patient will be given their reward without account. Az-Zumar, 39:10.        And Allah loves the steadfast.  Aali ʽImrān, 3:146.         And be patient. Indeed, Allah is with the patient. Aali ʽImrān, 3:146. Abu Saʽeed al-Khudri reported that the Prophet ﷺ said, "No one is given a better and more abundant gift than patience." Al-Bukhāri and Muslim. Ease and comfort do not give strength as difficulties do. Difficulties make us physically and mentally strong. Too much comfort only weakens us. When we trust in the inherent good of Allah's decrees, we continually prepare ourselves for the possibility of examination through painful experiences. This helps us to practice ṣabr. How does one attain ṣabr? Through willful training and practice. Early scholars observed that one becomes patient by being patient, i.e., by repeatedly practicing patience and forcing it upon himself in difficult circumstances. Ṣabr is not just a support to lean on. It is that strength which makes us stand firm against all odds with mind focused and heart striving with faith and trust in Allah – accepting His decrees, His plan for our lives – fully aware that He is Owner of the universe and that His knowledge of khayr for us and His justice are unquestionable, infallible and complete. Hence, the Prophet ﷺ used to say, "O Allah, I ask You for steadfastness in all my affairs and determination in following the right path."An-Nasā'i -ḥasan By Amena Tanveer  

Shukr and Ḥamd

Shukr means thanks, acknowledgement, appreciation, gratitude. Thanks are due for specific recognized favours.  The root letters shīn kāf rā occur 75 times in the Qur'an.  Do we know the real meaning of this word? The dictionary meaning is the quality of being grateful; readiness to show appreciation for something. Islamically, shukr is thankfulness or gratitude for blessings as bestowed by the Bestower; our Rabb. It can be a feeling in the heart, words expressed on the lips, or gratitude expressed in physical actions. It is proven by obedience to Allah and by using what one has been blessed with of wealth, talents, abilities, intelligence, wisdom, etc. for the benefit of others.  From this it can be understood that we are an ummah which is supposed to live in co-operation. Our wealth, our abilities our talents are all given to us by our Creator.  Some ayahs  in this regard are:                ''And [recall, O Children of Israel], when Moses said to His people, "Remember the favour of Allah upon you when He saved you from the people of Pharaoh, who were afflicting you with the worst torment and were slaughtering your [newborn] sons and keeping your females alive.  And in that was a great trial from your Lord''. (Surah Ibrahim 14:6)                ''And [remember] when your Lord proclaimed, "If you are grateful, I will surely increase you [in favour]; but if you deny, indeed, My punishment is severe." (Surah Ibrahim 14:7) Knowing our Creator brings into perspective the whole scheme of life in relation to our Creator’s Plan. Within it is the journey of the soul struggling striving. Without this knowledge one is still in darkness.  ‘Thulumaat’ is the word, a plural form, meaning ‘many darknesses’ – darknesses of doubt, uncertainty, hypocrisy or the arrogance to rely only on one’s own intellect while considering oneself a Muslim.  As stated in Surah Ibrahim, v. 1:                   ''[This is] a Book which We have revealed to you, [O Muhammad], that you might bring mankind out of darknesses into the light''. Among the names of Allah are: Al-Wahhāb - The Bestower – He who grants provisions, favours and blessings.  Ar-Razzāq - The Provider – He who continually provides everything required by His creations during their decreed existence.  His provision includes guidance.  Al-Ḥakeem - The Wise – He whose wisdom includes precise, perfect and absolute knowledge of all realities and outcomes, according to which He decrees and causes circumstances and occurrences.    These names will evoke gratitude in the mind of anyone who recognizes his complete dependence on Allah for the blessing of his continued existence. Understanding Shukr further from the Qur’an Gratitude recognises a reason and purpose to creation. Several ayahs illustrate various aspects of shukr:                    "Then remember Me; I will remember you. Be grateful to Me, and do not reject Me."  (Surah al-Baqarah 2:152).                     ''Indeed, We guided him to the way, be he grateful or be he ungrateful''.  (Al-Insān; 76:3) Believing in Allah implies shukr or gratitude as opposed to not believing which is kufr or ingratitude.                    "It is He Who brought you forth from the wombs of your mothers when you knew nothing; and He gave you hearing and sight and intelligence and affection: that you may give thanks (to Allah)."  (Surah an-Naḥl, 16:78)  Allah has created these faculties in man to enable him to worship his Lord, and he uses all these sense organs, abilities and strengths to obey his Master.  Favours are multiplied with gratitude:                    “If you are grateful, I will surely increase you [in favour]; but if you deny, indeed, My punishment is severe."  (Ibrâhîm 14:7)    Prophet Luqmān, when teaching and advising his son, said:                    "And whoever is grateful is only grateful for [the benefit of] himself."  (Luqmān 31:12) Shukr is by action:                    “Work, O family of Dāwūd, in gratitude.”  (Saba' 34:13)  Allah did not tell the family of Dāwūd to be grateful. Rather, He said to work in gratitude. Allah has told us that His pleasure may be attained through gratitude:                    “And if you are grateful, He is pleased with it for you...”  (Az-Zumar 39:7)                    “... And We will reward the grateful.”  (Āli ‘Imrān 3:145)   Allah has described the people of gratitude as being very few.                    “... But few of My servants are grateful!”  (Saba' 43:13) Allah praised Prophet Ibrāheem for being grateful for His favours:                    ''[He was] grateful for His favours. Allah chose him and guided him to a straight path''.  (An-Naḥl 16:121) We should remind ourselves of the Day that Allah shows His appreciation, saying:                     “Indeed, this for you is a reward, and your effort has been appreciated.”  (Al-Insān 76:22) Gratitude is the way we should live. It provides a perspective by which we can view life in its entirety and not be overwhelmed by temporary circumstances. Live with what has been given you of favours, blessings, trials and afflictions. Accept His decrees in your lives.  And let us work to build contentment in our minds and hearts, because Allah has said:              "And He gave you from all you asked of Him. And if you should count the favours of Allah, you could not enumerate them.  Indeed, mankind is [generally] most unjust and ungrateful."  (Surah Ibrāheem 14:34) We need to ask Allah for the ability to have shukr for the blessings He gave us. Supplications for Shukr from the Qur’an and Sunnah:                "My Lord, enable me to be grateful for Your favour which You have bestowed upon me and upon my parents, and to do righteous good deeds of which You will approve, and make my offspring good.  Indeed, I have turned to You in repentance, and indeed, I am of the Muslims.''  (Al-Aḥqāf 46:15)  Muʽadh bin Jabal (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) held my hand and said, "Muʽadh, by Allah, I love you. And I advise you not to miss supplicating after every prayer: Allāhumma aʽinnī ʽala dhikrika wa shukrika wa ḥusni ʽibādatik (O Allah, help me to remember You, be grateful to You and worship You well)."  (Abu Dāwūd and An-Nasā'i) The Relationship between Ṣabr and Shukr Appreciation of blessings (shukr) is complementary to patience (ṣabr).  Patience begins with control, but acceptance is better; and gratitude for recognized blessings is good, but thankfulness during trials of hardship is better.  Thus, ṣabr and shukr merge at the highest level in the soul of the Muslim believer. In every affliction there are points to remember which require shukr as well as ṣabr:    That Allah prevented the ordeal from being greater than it was.  That since it was decreed for the servant and therefore inevitable, it has now occurred and is no longer before him.  That this trial was an expiation for sins, and as such, the penalty was not postponed until the Hereafter, where it would have been much more severe.  That even in one's own lifetime, certain benefits may be gained from such an experience, for example, the strengthening of character or a lesson learned – In any case, the reward is always greater than the adversity.  That the casualty was not the servant's religion, i.e., he did not lose his faith or his resolve.             And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to Allah].  (Surah al-Baqarah 2:45) Suhaib reported:  The Messenger of Allah (ﷺ) said: Amazing is the affair of the believer for there is good for him in every matter, and this is not except for the believer.  If something good happens to him, he thanks Allah and that is good for him, and if something bad befalls him, he shows patience and that is good for him.  (Saheeh Muslim) Satan’s primary mission is to make human beings ungrateful. The Qur'an quotes him as saying:              "Then I will certainly come to them from before them and from behind them, and from the right and from the left, and You will not  find most of them grateful." (Al-ʽArāf  7:17)  The Difference between Shukr and Ḥamd  Ḥamd (root letters: ح م د)  means praise, commendation, glorification, exaltation. Ḥamd (praise) has a wider meaning than shukr (thanks) and includes it. Praise is in gratitude for all blessings in general, apparent and unapparent, as well as acknowledgement of the Lord's perfect attributes. It shows us our humble position and the path to achieve His acceptance.  And He is Allah; there is no deity except Him.  To Him is [due all] praise in the first [life] and the Hereafter.  And His is the [final] decision, and to Him you will be returned.  (Sūrah al-Qaṣaṣ, 28:70) Praise implies recognition of Allah’s favours, what is known of them and what is not known.  The āyah confirms that all kinds and forms of praise are due to Allah alone and that He alone is worthy to praise Himself.  And it teaches how Allah should be praised.  Al-ḥamd (praise accompanied by reverence) is due to Allah at all times and in all conditions.  To praise Him at the beginning and end of every action and every effort is a fundamental principle of Islam, for it expresses recognition of His innumerable favours. Praise and thanks to Allah are the basis of happiness. Grateful doesn’t mean complacent. When being grateful we strive to improve but we are content. It is about creating in us a positivity which doesn’t come about if we continue to see the proverbial ‘glass’ as ‘half empty’. When we see it as at least ‘half full’ we would have corrected our attitude, which translates as the biggest blessing of all. To be able to appreciate everything, from raindrops to the sounds of chirping birds at fajr to our trillions of healthy cells which Allah is protecting to all the countless favours Allah has bestowed on us eliminates sadness and depression. Let us conclude with this supplication by the Prophet : (ﷺ) "O Allah, I seek refuge in Your acceptance from Your anger, in Your forgiveness from Your punishment, and I seek refuge in You from You.  I cannot adequately praise You.  You are as You have praised Yourself."  Wa aakhiru daʽwānā anil-ḥamdulillāhi rabbil-ʽaalameen. By  Amena Tanveer   References: The Qur’an ‒ English Meanings and Notes by Saheeh International Tafseer Ibn Katheer Realities of Faith by Umm Muhammad

Understanding the Qur'an

Understanding is a mental grasp, the power of comprehending, to know something well, to have trust in it, to have personal confidence in it, to know how it works etc.  To say one understands a concept, a task, an idea or a person means all that. Do we try to understand the Qur’an? Can we claim to know it well?Do we know how it works in our lives? If indeed we did, we would know that it is a guidance for the muttaqeen i.e; those who fear Allah. We wouldn’t waste our time so much and blame modern gadgets. We would be more conscious that the shaytan, our open enemy, makes sin attractive.   We would expect trials and prepare ourselves for them, and when tested try to bear 'bis-sabri was-salaah'. instead of crumbling each time a trial came our way.  Also, we wouldn’t give up the reward for being patient.   We would know about those ‘who restrain anger and who pardon the people' - and Allah loves the doers of good.’  We would know the meaning of ʽisaabah', that it is like an accurate shot; a bull’s eye on target for whom a trial has been destined and through which Allah means good for us. No disaster strikes except by permission of Allah. And whoever believes in Allah- He will guide his heart. And Allah is Knowing of all things (64:11).   We would strive for taqwa as it provides a criterion between right and wrong.   And numerous other ayahs explain Allah’s ways, which help us to make sense of this world, not just with our limited minds but through the guidance of our Creator. If we understood the Qur'an we would have a better relationship with our Creator. The true concern is each and every Muslim’s relationship with Allah.  Each individual effort builds up and then combines to produce strength in the ummah. Do we obey Him, seek help from Him alone, seek to know how best to worship Him?  Or do we rationalize and tell ourselves we are doing His will?  Do we drop all pretences and struggle to change ourselves and make our wills subservient to His will?  To seek solutions to our problems and take decisions on important matters based on complete understanding of His ways and His decree? The Qur'an is to be respected.  It is not respect to put it on high shelves and not read it.  Abu Dardaa' said, "Whenever the time comes when you will decorate your mosques and your mus∙hafs, that is the time you will be destroyed, because it is an indication that you are favouring symbols over substance."  Respect for it is to understand and put it into practice. Indeed, We have made it an Arabic Qur'an that you might understand. (43:3) The Arabs of the Prophet's time didn’t need to be told, "Don’t just recite, but understand it."  Eloquent and clear in the language they were well versed in, they did understand it.  While reciting is a form of ʽibaadah, the words were distinct and compelling to them and well understood.  Those who grasped its meanings and were sincere believed.  They spent the rest of their lives searching for the Qur’an's guidelines and living by them to purify their souls. We have to learn the language of the Qur’an for proper understanding.  Serious effort has to be made to learn the language.  Translation cannot serve this purpose adequately.  No excuse suffices and no amount of rationalizing can explain away the fact that we didn’t try to know Allah’s words the way He wanted us to know them.  It has to impact our lives and personalities on a daily basis.  Only then will we be able to strengthen ourselves. Till then, for English speaking Muslims, tafseer bil-ma’thoor is recommended. This means using the ayaat of the Qur'an, the ahaadith of the Messenger (ﷺ) and the words of the Salaf (in this order) to explain the Qur'an.  The most well-known books in this regard are those of at-Tabari and Ibn Katheer. Ahl al-Kitaab were ignorant of their scriptures.  Allah said:  And among them are unlettered ones who do not know the Scripture except in wishful thinking, but they are only assuming.(2:78). This ayah says that among the People of the Book, there are illiterates; meaning that they have the scripture with them but they have no idea what it is talking about.  They memorize it, recite it and teach it without understanding it.  We should not make the same mistake. The Qur'an is addressed to those of understanding. Allah said: [This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those ofunderstanding would be reminded. (38:29) The Qur'an has a powerful message on how to live. It states the purpose for which Allah created this earth and all that is in it and then put it at our disposal for our utilization.  All this in the form of reminders, stories, parables, lessons learnt from previous nations.  It also contains rulings, orders and prohibitions – all to be reflected upon and understood and then put into practice.  And it reminds of accountability in the Hereafter – of rewards and punishment, honour and humiliation.  It answers questions for all phases of our lives. And He said: Then do they not reflect upon the Qur'an, or are there locks upon [their] hearts?  (47:24)  Ibn Katheer says it means that there indeed are locks upon some hearts, firmly sealing them so that none of its meanings can reach them.  The Prophet (ﷺ) said, "In the last days [of the world] there will appear young people with foolish thoughts and ideas. They will give good talks, but they will go out of Islam as an arrow goes through its game; their faith will not exceed their throats..." (Al-Bukhari) The Qur’an is a cure for such diseases of the heart such as ignorance, doubt, hypocrisy, pride, etc. And We send down of the Qur'an that which is healing and mercy for the believers. (17:82) Sometimes we study everything except the Qur'an, and we think that we have learned a lot.  The shaytan allows us to believe that whatever we are learning is sufficient. We need to have a comprehensive understanding of the Qur'an, not only for individual benefit, but also for the way we view and perceive the world and the changes taking place in it.  Change is inevitable but we must adapt to it only within an Islamic framework. It is not enough to study the subjects of Fiqh, ʽAqeedah and Tawheed in isolation. We need the Qur’an to understand the moral fibre, the ethical structure, the manners of relating, to work for excellence of character etc.  Are we going to just dig a foundation and not put up the building? We need to change our method of approaching the Qur'an.  We must intend to recite the Book of Allah with understanding.  Whenever we are reciting the Qur'an, rather than focusing on finishing the surah, the juz' or the whole Qur’an, we should be thinking about what we are reciting.  The Book of Allah does not benefit us unless we are keen on learning and receiving its guidance. ‘He for whom Allah intends goodness – He gives him understanding of the deen.’ (Al-Bukhari and Muslim)   Shaikh Ibn Baz said, "A serious student of the Qur’an is recognised by his perseverance, his taqwa and his striving to do what Allah has made obligatory and keep away from what He has forbidden. By Amena Tanveer 

A Light in Ramadhān

What is too apparent now is the physical activity in homes and outside going on in preparation for Ramadhan.  But there is also an inner more important preparation taking place. We are all making an effort to cleanse our hearts of the debris accumulated there … Clogging it and not letting the light shine though, bright as it should. We need to rejuvenate our hearts and make them alive. How?  By taking account of ourselves.  By repenting.  Making our intentions pure by not doing things for people to benefit from them later.  Keeping our desires, wishes, wants and cravings in check.  Resolving to do better.  And working for a shift in focus.  Again asking ourselves what is the purpose of existence? The purpose is:  to recognize our Creator and live according to His Will and shown ways. Regarding fasting, Allah said In the Qur’an:  "Fasting has been enjoined upon you and those before you so that you may become God-conscious, righteous."  (2:183) It is an order so we comply immediately.  We fast. This is a month, a training period where we put the usual and mundane aspects of living aside to strive to make the connection with our Lord better.  This can only be accomplished by doing His will. We must protect ourselves, our families and all those we can reach out to with this message from harm. How, you may ask again? By keeping your purpose prioritized, highlighted. Live and earn and strive and struggle within the boundaries laid out by Allah.  Through self-appraisal fix your weaknesses, give up bad habits and evil practices.  Give rights, respect and justice.  In short, let us mend our ways.  Our framework is the Qur’an and Sunnah.  And we should call others to it. Allah, our Creator tells us:  "[It is] an Arabic Qur'an, without any deviance, that they might become righteous." (39:28)   "The month of Ramadhan [is that] in which was revealed the Qur'an, a guidance for the people and clear proofs of guidance and criterion [between right and wrong]."  (2:185) "O you who have believed, if you fear Allah, He will grant you a criterion and will remove from you your misdeeds and forgive you."  (8:29) Fasting is one of the means to acquire God-consciousness.  Thus, when the heart starts getting the spiritual food it needs, it will thrive and flourish. And the beauty of our Creators purpose will shine forth.  The darknesses of doubt, ignorance, deceit, lying, cheating, ill manners and pride will all be banished.  Light takes over, eliminating darkness.  And true light is Allah's guidance. The Qur’an, which was first revealed in Ramadhan is what we seek to implement with renewed, recharged batteries in Ramadhan and post Ramadhan. It is a light, a beacon of hope, love, compassion, mercy for each and every one of us.  And following this light is ‘the Ultimate Success.’ By Amena Tanveer  

Stress Demystified

When we seek to demystify something, we need to look at it from different angles and new perspectives. We need to evaluate its definition, get a clear picture, bust the myths around it and then endeavour to chart out a program for its management. Here, we will be doing that for STRESS. Then we can optimise living and be productive in the right direction with no undue negative stressors or energies pulling us down. It is an uphill task, but from then on, in anticipation of the fruits of our labour, the weariness is manageable. The journey becomes enjoyable - a blessing of life to be thankful for and the Life of Eternity to work for. The Purpose of Life Defined [It is He] who created death and life to test you [as to] which of you is best in deed - and He is the Exalted in Might, the Forgiving. 67:2 We feel focused, energized – working with determination, practicing patience and striving whole heartedly when we have clear cut goals. When the goal is already entrenched in our hearts and minds, we are involved mentally, engaged in self dialogue. To be ‘best in deed’ challenges us constantly. Working for this goal busts stress, as each new day is a new opportunity to work for it – a goal that replaces all goals, a purpose given by our Creator. Rewards and punishments will be meted out based on this basis. Height, weight, ethnicity, beauty, intelligence, fame, wealth and prestige all fade away as unworthy of the roll of honour. And this goal has inbuilt relief. In the words of the Messenger (blessings and peace be upon him): “Amazing is the affair of the believer, for all of his affairs are good, and this is not except for the believer. If something good happens to him, he is thankful to Allah, and that is good for him. And if something bad happens to him, he shows patience and that is good for him.” (Muslim) Shaykh al-Islam, Ibn Taymiyyah said: "A calamity that makes you turn to Allah is better for you than a blessing which makes you forget the remembrance of Allah."      So do not weaken and do not grieve, and you will be superior if you are [true] believers. (3:139) If the purpose is not defined, life will be wasted. Say, "Shall we inform you of the greatest losers as to [their] deeds? [They are] those whose effort is lost in worldly life, while they think that they are doing well in work. Those are the ones who disbelieve in the verses of their Lord and in [their] meeting Him, so their deeds have become worthless; and We will not assign to them on the Day of Resurrection any importance. (18:103-105) This is general in meaning and applies to anyone who worships Allah in a way that is not pleasing to Him, thinking that he has got it right and that his deeds are acceptable, when in fact he has got it wrong and his deeds are rejected. Ibn Katheer said: "Those whose effort is lost in worldly life means that they did invalid deeds that were not in accordance with the Shari’ah, and were neither prescribed by Allah nor acceptable to Him, while they thought they were acquiring good by their deeds." The stress response begins in the brain with perception of danger, real or imagined. The latest findings say that when people feel emotional pain, the same areas of the brain get activated as when people feel physical pain. Pain, of course, is always both a physical and an emotional experience. If someone stubs his toe, in addition to the physical pain, he is likely to be also angry or disappointed with himself or with someone else who is convenient to blame. Emotional pain doesn’t just hurt psychologically; it hurts in the body. It’s not "just in his head," although the brain happens to be located in the head. So, let us give an appropriate answer to counter it. The deen has a basic principle: ‘laa dharara walaa dhiraar’ meaning, let there be no harm and no harming in reciprocation. We should be vigilant not to give emotional pain to anyone. But if we are at the receiving end we must try to communicate and solve problems. If we cannot, then we have to bear it in acceptance as a trial from Allah. The most effective way to deal with stress Islamically is:     1. To challenge and bust it in our thinking. How do we challenge? It is possible in our minds to change the perception and our thinking on it so that situations are not seen to be as stressful in the first place. Ruminating on the past and reliving it is toxic. Negative thinking patterns are never good. Our Creator has given guidelines that will break them.       2. To accept it when required. How do we accept? Not expecting ease in this life and knowing that trials and difficulties are part of it wins half the battle. Suffering and pain, distress, tension and anxiety all are going to happen. Accepting that they are from our Rabb is de-stressing. Worry is appropriate only as long as it works to solve an issue. Positive stress motivates us, so now let us make the negative work for us too by accepting it as part of life. The following ayahs will help us do the above:  We have certainly created man into hardship. 90:4. Indeed, mankind was created anxious. When evil touches him, impatient, and when good touches him, withholding [of it], except the observers of prayer - those who are constant in their prayer. 70:19  Originator of the heavens and the earth. When He decrees a matter, He only says to it, "Be," and it is. 2:117  O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient. 2:153  Indeed, Allah is with those who fear Him and those who are doers of good. 16:128  Those who have believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah are hearts assured." 13:28.  And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient, who, when disaster strikes them, say, "Indeed we belong to Allah, and indeed to Him we will return." Those are the ones upon whom are blessings from their Lord and mercy. 2:155-157. And He gave you from all you asked of Him. And if you should count the favours of Allah, you could not enumerate them. Indeed, mankind is [generally] most unjust and ungrateful. 14:34 When his wife, Khadijah and his uncle, Abu Talib passed away in the same year, the Prophet was greatly distressed. Distress, grief and sadness is natural. What is not right from a believer’s position, however, is despair. That speaks of lacking knowledge of Allah and of His exalted nature. Some of the Prophet's duʽaas further clarify the subject and give us direction to bust our stress: The fact that these duʽaas were taught is evidence that they are needed by us. O Allah, I seek refuge in you from grief and from sadness, from weakness and from laziness, from miserliness and from cowardice, from being overcome by debt and being overpowered by men. (Al Bukhari) O Allah, I hope for Your mercy, so leave me not to myself for even the wink of an eye. And amend for me all of my affairs. There is no god but You. (Abu Dawud) Challenging our negative thoughts Abu Hurayrah reported that the Prophet () said, "Keep asking Allah and do not cease. If anything befalls you, do not say, ‘If only I had done such and such.’ Rather say, 'The decree of Allah and what He willed has happened.' For saying ‘if only’ opens the door for Satan." (Muslim) This hadith provides great relief from dwelling in the past and undue worry about the future. And there is relief when we know that other people’s bad behaviour toward us only gives us reward. We are not harmed in any way, and it is not our job to judge. It is Allah who judges people’s affairs.       Sufficient for us is Allah and He is the best Disposer of affairs. 3:173 And the Qur'an cites the example of a believing man who advised his people and then said:       I entrust my affair to Allah. Indeed, Allah is Seeing of [His] servants. 40:44 Allah's care is always with us. We are often reminded in the Qur’an to work on our connection with Him. Ibn ʽAbbas reported: "One day I was [mounted] behind the Prophet (), and he said to me, 'Young man, I will teach you words [of advice]: Keep Allah in mind – He will keep you from harm. Keep Allah in mind – you will find Him before you. When you ask, ask Allah; and when you seek help, seek it from Allah. Know that even if the [whole] nation assembled in order to benefit you with something, it could not benefit you except by something Allah had already decreed for you; and if they assembled in order to harm you with something, they could not harm you except with something Allah had already decreed upon you. The pens have been lifted, and the pages have dried.' (At-Tirmidhi) Whatever befalls us is Decree. Acceptance of it is according to proper knowledge and implementation of it. What we are sometimes unable to comprehend is the wisdom of Allah's ways. The only stress believers need to feel is yearning for a good end and to be covered by His mercy at the time of Reckoning. What is stress? It is mental or emotional strain resulting from difficult circumstances. It brings about predictable biochemical, physiological and behavioural changes affecting metabolism, memory or the muscular system, to name a few. After the initial verses of the Qur'an were sent down, the revelation paused and was thought to have ceased. The Prophet () was distressed and saddened by this and the disbelievers were taunting him. Surah adh-Dhuḥā was then revealed to remind and reassure him of the many favours Allah taʽālā had bestowed upon him, and that he was cared for and not forgotten. Did He not find you an orphan and give [you] refuge? And He found you lost and guided [you]. And He found you poor and made [you] self-sufficient. 93:6-8 Many lessons can be learnt from this surah. It helps in dealing with low feelings and does not let them develop into a full-blown depression. So we should try not to let this happen, but sometimes, though, it might happen. Then medical help should be sought. Depression is an illness like any physical illness needing treatment. Sometimes it is a side-effect of medications. Sudden onset should make you think of this probability. There are measures that can help us along the path to recovery as advised by various experts in the field of wellbeing. They include: walking or light exercise, supplements such as B vitamins, which are essential for cell metabolism and central nervous system maintenance, vitamin D if deficient, omega 3 supplements and the support of friends and family. Just as important are focused thinking, control of anger, having a positive attitude towards life, taking a break from the stressor, avoiding triggers and time-management. Accepting events beyond our control is a measure of faith, as well as reading a situation as important but not alarming. The life of every individual has full potential for success, with sufficient opportunities. Each day and every step taken in that day, has to be based upon knowledge and its implementation. Then we are surely moving towards the acceptance and pleasure of Allah. As the Messenger of Allah () disclosed, "Whoever relieves a believer of a distress from the distresses of this world – Allah will relieve him of a distress from the distresses of the Day of Resurrection. And whoever facilitates [a matter] for one in financial difficulty – Allah will facilitate for him [matters] in this world and the Hereafter. And whoever covers [the fault of] a Muslim – Allah will cover his [faults] in this world and the Hereafter. Allah is in aid of [His] servant as long as the servant is in aid of his brother. And whoever follows a path seeking knowledge therein – Allah will facilitate for him a path to Paradise. No people assemble in one of the houses of Allah reciting the Book of Allah and studying it among themselves but that tranquility descends upon them, mercy envelops them, the angels surround them, and Allah mentions them among those with Him. And he whose deeds slow him down will not be accelerated by his lineage." (Muslim)  By Amena Tanveer  

Life

By Amena Tanveer

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