In addition to the pioneering history of Muslims in Canada, we must consider more recent history as well: the realities of Muslims in a post-9/11 world, contending with the surveillance state, illegal detention and torture, and ongoing harassment of Muslims in Canada. Figures such as Maher Arar and Omar Khader must have their stories remembered, and lessons learned from, on just how fraught our existence as Muslims in Canada truly is. The work of people like Monia Mazigh must never be forgotten, as it is the work that so many of us will need to draw from in our own confrontations with state-led Islamophobia.

 – Journey of the Midnight Sun by Shazia Afzal

In 2010, a Winnipeg-based charity raised funds to build and ship a mosque to Inuvik, one of the most northern towns in Canada’s Arctic. A small but growing Muslim community there had been using a cramped trailer for their services, but there just wasn’t enough space. The mosque travelled over 4,000 kilometers on a journey fraught with poor weather, incomplete bridges, narrow roads, low traffic wires, and a deadline to get on the last barge heading up the Mackenzie River before the first winter freeze.

This stunning picture book makes the perfect Islamic History Month storytime choice!

– Minarets on the Horizon by Murray Hogben

This book gives us a detailed look at the Muslim presence in Canada, starting with the pioneer settlers from Syria/Lebanon and the Balkans in the early twentieth century and moving on to the more modern midcentury arrivals from South Asia and Africa. Told in their own words, the stories in this collection give us a rare insight into the lives of these pioneer Muslims.

Punjabi men in the timber mills of British Columbia; Lebanese Arab peddlers on foot or horse cart on the rural highways of Alberta, Saskatchewan, and Manitoba; men venturing north on dog sleighs to trade for fur; young women arriving to start families and soon to become family matriarchs; shopkeepers serving small provincial towns and big cities; and finally, students and professionals arriving in the postwar urban centres.

Wherever they went, they bore the brunt of xenophobia and acknowledged kindnesses, as they adapted and sought out fellow worshippers and set up community centres and mosques.

– Al-Rashid Mosque: Building Canadian Muslim Communities by Earle H. Waugh

Al Rashid Mosque, Canada’s first and one of the earliest in North America, was erected in Edmonton in the depths of the Depression of the 1930s. Over time, the story of this first mosque, which served as a magnet for more Lebanese Muslim immigrants to Edmonton, was woven into the folklore of the local community.

Edmonton’s Al Rashid Mosque has played a key role in Islam’s Canadian development. Founded by Muslims from Lebanon, it has grown into a vibrant community fully integrated into Canada’s cultural mosaic. The mosque continues to be a concrete expression of social good, a symbol of a proud Muslim Canadian identity. Al Rashid Mosque provides a welcome introduction to the ethics and values of homegrown Muslims. The book traces the mosque’s role in education and community leadership and celebrates the numerous contributions of Muslim Canadians in Edmonton and across Canada.

– How Muslims Shaped the Americas by Omar Mouallem

In How Muslims Shaped the Americas, Mouallem explores the unknown history of Islam across the Americas, traveling to thirteen unique mosques in search of an answer to how this religion has survived and thrived so far from the place of its origin. From California to Quebec, and from Brazil to Canada’s icy north, he meets the members of fascinating communities, all of whom provide different perspectives on what it means to be Muslim. Along this journey, he comes to understand that Islam has played a fascinating role in how the Americas were shaped—from industrialization to the changing winds of politics.

Despite my distaste with the author himself, this book does an excellent job of exploring both Al-Rashid Masjid and the Midnight Sun Mosque (the very same one from the picture book!), as well as pausing to pay homage to the victims and survivors of the Quebec City Mosque Massacre in Grande Mosquee de Quebec.

– Hope & Despair: My Struggle to Free My Husband, Maher Arar by Monia Mazigh

This book traces the inspiring story of Monia Mazigh’s courageous fight to free her husband, Maher Arar, from a Syrian jail. From the moment Maher Arar, a Canadian citizen, was disappeared into the bowels of Bashar al-Assad’s dungeons, Monia Mazigh worked tirelessly against the Canadian government, security intelligence agencies, and media to bring her husband home and get him justice.

She began a tireless campaign to bring public attention and government action to her husband’s plight, eventually resulting in his release and return to Canada. Arar and Mazigh’s story is a chilling reminder to all Canadian Muslims of the realities of living under systemic Islamophobia, and is an important lesson to us all on resisting and holding our government accountable.

– Systemic Islamophobia in Canada: A Research Agenda

Systemic Islamophobia in Canada presents critical perspectives on systemic Islamophobia in Canadian politics, law, and society, and maps areas for future research and inquiry. The authors consist of both scholars and professionals who encounter in the ordinary course of their work the – sometimes banal, sometimes surprising – operation of systemic Islamophobia. Centring the lived realities of Muslims primarily in Canada, but internationally as well, the contributors identify the limits of democratic accountability in the operation of our shared institutions of government

– Under Siege: Islamophobia and the 9/11 Generation by Jazmine Zine

Under Siege explores the lives of Canadian Muslim youth belonging to the 9/11 generation as they navigate these fraught times of global war and terror. While many studies address contemporary manifestations of Islamophobia and anti-Muslim racism, few have focused on the toll this takes on Muslim communities, especially among younger generations.

Covering topics such as citizenship, identity and belonging, securitization, radicalization, campus culture in an age of empire, and subaltern Muslim counterpublics and resistance, Under Siege provides a unique and comprehensive examination of the complex realities of Muslim youth in a post-9/11 world.

This Islamic History Month, Canadian Muslim communities should take the time to honour our pioneering members, teach our youth about the Islamic history of Canadian Muslims, and educate ourselves on how to navigate living in this country that remains riddled with systemic Islamophobia.

Related:

From the MuslimMatters Bookshelf: Black (Muslim) History Month Reads

Muslim Women’s History: A Book List

The post Islamic History Month Canada: A Bookish Roundup appeared first on MuslimMatters.org.

الحمد لله رب العالمين والصلاة والسلام على رسوله الكريم وسيد المرسلين وعلى آله وصحبه أجمعين

[The detailed work of al-Imām Abī ʿAbdullāh Shihāb al-Dīn al-Tūrbishtī al-Ḥanafī, Maṭlab al-Nāsik fī ʿIlm al-Manāsik, contains sections on the virtues of the Levant and its people, its importance now, in the past, and in the end of times, followed by a section on al-Aqṣā, a translation of which may similarly follow. All of these shed light on the spirit of the Levantine peoples, particularly the Palestinians, in light of current events, for where many others would break apart in the advent of such atrocities—in the face of the loss of families, bloodlines, destruction of homes and one’s homeland as well as all that he had ever known—the Palestinian, as Taha Abderrahmane succinctly indicates, remains to be the embodiment of the Perfect Man (al-Insān al-Kāmil) in our age, proclaiming God’s praise and treading forward with duty regardless of what befalls him. This is not detached from the blessings the Levantine lands have been imbued with. As such, there may hardly ever be a more appropriate time to recount their virtues and significance—not to succumb to the civilizational weakness of the ummah and romanticize the anguish of our brethren, but to remember the nobility of the land we fight for, its inhabitants, and the sacrifices of those who have entrusted the torch to us that we must carry. May we be proven worthy.]

God, the Exalted, said, “Exalted is He who took His Servant [i.e., Prophet Muḥammad ﷺ] by night from al-Masjid al-Ḥarām to al-Masjid al-Aqṣā, whose surroundings We have blessed.”¹ This verse indicates the virtue of al-Aqṣā from two perspectives.

One, [it refers] to the night journey undertaken by the Messenger ﷺ from the Ḥarām thereto so that he may fulfill his particular position in the most perfect of manners, complete his ﷺ status as the noblest of the Prophets, and so that for him the two virtues may be gathered and a qiblah from the two may be preferred.

Two, it is an indication to the blessings dedicated for its surroundings, for the blessing being connected to the general surroundings are closer and more complete in relation to the meaning than for the case to be restricted to the mosque alone, and so there is an exhortation towards the affirmation of the blessings that are perpetuated from it to the worlds.

Then we understand from the meaning of the statement that the most beneficial of these blessings and exalted in welfare is the foundation upon the earth of the Mosque, which necessitates the perpetuation of blessings in its surroundings. It is as the root, and the surroundings as the ancillary, and as such the latter follows in being blessed, as is the case for the surroundings of the Ḥaram in relation to the Bayt al-Ḥaram.

And which land may be more blessed than the one which God has chosen for his faithful servants? There is not a place therein where so much as a fingertip may reach except that a Prophet had prostrated thereupon or glorified God. None has preceded it in attaining this status except Masjid al-Ḥarām.

From the time of the one who spoke to God—Moses, peace be upon him—it was a station of prayer till the time of the abrogation [of the Mosaic prophethood]. Seventeen months following the emigration, Muḥammad ﷺ faced it, before which he prayed therein with the Prophets during the night of Isrāʾ. It is blessed from every aspect, and so, then, we do not say that today it retains the same honor it did as the days prior. Rather, it has become even more honorable by the virtue of the Messenger ﷺ turning to it, being taken thereto during the night journey, and praying in it. The virtues of the two Sanctuaries are even greater in nature, but these do not decrease from its virtue, but attest to and increase its noble nature.

It is more noble to supplicate to God, the Exalted, by being in its vicinity and praying therein, seeking closeness to Him by visiting it. The Messenger ﷺ particularly designated it as a place of visitation along with the two Sanctuaries.

It was narrated from Abū Saʿīd al-Khudrī, may God be pleased with him, that the Messenger ﷺ said, “Do not undertake a journey except to three mosques: Masjid al-Ḥarām, my own Masjid, and Masjid al-Aqṣā.”²

He, may God be pleased with him, said, “The Ḥarām was mentioned, as was the Aqṣā in the Book, in the form of adjectives. As for what has come in the Sunnah, they are majorly in the form of annexations, like the saying ‘congregational mosque (Masjid al-Jāmiʿ) and ‘truth of certainty’ (ḥaqq al-yaqīn), indicating the mosque on a given day in which a congregation is held or the truth of certainty belonging to a specific matter. The Ḥarām is the Mosque of the greater nation, whilst al-Aqṣā is the mosque of a smaller portion.”

There is another facet of this to uncover, which is that the Arabs connected larger ideas to singular words when there were two different words to denote a particular concept. As such, they would use “al-Aqṣā” to denote the mosque, but this carries the larger meaning of the larger compound as was mentioned by the Messenger ﷺ and his companions.

Masjid al-Aqṣā is an Islamic name. It has come in some ḥadīths in the form of Masjid al-Īliyāʾ. We have cited this facet in the first chapter of our book, and such is how it was known prior to the advent of Islām. It was also referred to by Uri Shalem, by the People of the Book, in Hebrew. It was said that it means “House of Peace” (bayt a-salām)—this is how it was known to the Arabs. Al-Aʿshā said,

Wealth has been carried—

To the ends of Amman, Homs, and Uri Shalem.

Abū Naṣr al-Ḥāfiẓ al-Sajzī called it Uri Salem—with an “s” (sīn), and the “l” appended with an “-e/-i” (kasrah)—as if he was Arabizing it. From a ḥadīth from ʿAṭāʾ, it was mentioned in some books, “Give Uri Shalem the glad tidings of the rider of the donkey.” (This is in reference to the Messenger ﷺ when he journeyed during the night of Isrāʾ.) As was narrated from Kaʿb, “Paradise is in the Seven Heavens, centered by Bayt al-Maqdis, for which it was called Uri Shalem (the Complete Light).”³

He said, God be pleased with him, that the d (dal) Bayt al-Maqdis is pronounced only slightly, followed by an -i vowel (kasrah). It was named such for it had been purified—cleansed—of sins. It was also said that it was to be pronounced as Bayt al-Muqaddas.

It was narrated from Anas bin Mālik that the Messenger ﷺ said, “I arrived in an animal larger than a donkey but smaller than a mule, which would place its hooves [when it ran] as far as its sight [went]. I mounted it, and Jibrīl, peace be upon him, was with me, and so we left. He told me to dismount and pray [after a point], and so I did. He asked, ‘Do you know where you prayed? You have prayed at the center of emigration (Madīnah). He said again [later], ‘Dismount and pray.’ I did so, and he asked [again], ‘Do you know where you have prayed? You have prayed at the Ṭūr of Mount Sinai where God [the Exalted] had spoken to Mūsā, peace be upon him.’ [We traveled some more] and then he asked [once more], ‘Do you know where you have prayed? You have prayed at Bethlehem where ʿĪsā, peace be upon him, was born.’ I entered Bayt al-Maqdis afterwards, and the Prophets were gathered before me, peace be upon them, and Jibrīl walked me to lead them [in prayer].”⁴

If it is asked that the statement that “I prayed where the emigrants stepped [foot] in” contradicts the ḥadīth of Jarīr—“Indeed, God, the Exalted, revealed to me, “Whichever of these lands you settle in will be the place of your emigration: Madīnah, Bahrain, or Qinnasrīn.”⁵—why is it that the first report involves specification and the latter choice?”

We respond that the difference comes due to history [and timing], which does not imply a deficiency on any part. It can be said thus that he was inspired before the Isrāʾ for what was mentioned in the ḥadīth of Jarīr, before or after which the night of Isrāʾ was clarified to him. He had been informed about his migration but was unable to stay in Madīnah. He made it easy for his companions, as appeared in his saying: “I was shown your place of migration. I was shown a salty land with palm trees situated between two volcanic stones.”⁶

From what supports this is that a group of anṣār (Helpers) met with the Messenger ﷺ, who spoke to them about the situation. They said, “When we return to our people, we will convey this ḥadīth.” The following year, twelve men came and pledged allegiance to him upon Islām—this was the first pledge of al-ʿAqabah. They promised to arrive the following year with the rest of their people and take him to their homeland. The year came, [the promise was fulfilled,] and this was the second pledge of al-ʿAqabah. The majority of the people of knowledge held that the Isrāʾ was after the first pledge of al-ʿAqabah and before the second. There are also those who say that it was prior to the hijrah by a year, or a year and two months, or sixteen months. Further positions were not mentioned to us.

If the ḥadīth of Abū Mūsā is asked about, wherein the Messenger ﷺ said, “I saw in my dream that I emigrated from Makkah to the land where dates grow, and I was afraid that it was al-Yamāmah or Hajr, when it was [in fact] the city of Yathrib.”⁷ We say that this report does not contradict the previous one, as he said, “I was afraid (fa-dhahaba wahlī, literally meaning “my fear turned to…”).” This is not based on an opinion or anything of the sort, but is a grammatical matter that is not concerned with the knowledge of Prophethood in any form.

“When it was [in fact] the city of Yathrib”—there are differences concerning what led to his fear, so the reality was clarified to him. It is the same whether it was explained to him during the dream or whilst he was awake.

It was narrated from Dhū-l-Aṣābiʿ that he said, “O Messenger of God [ﷺ], if we are tested with remaining after you [have passed], what do you command us to do? He responded, ‘Upon you is Bayt al-Maqdis. Perhaps God [the Exalted] may provide you with offspring who visit it [frequently].’”⁸

With a chain tracing back to al-Ṭabarānī, it has also been narrated via Dhū-l-Aṣābiʿ that he asked, “O Messenger of God [ﷺ], should we be tested with remaining after your passing, where do you command us [to go]? He replied, “Upon you is Bayt al-Maqdis. Perhaps offspring will be made for you who will visit the Masjid frequently and be delighted.”⁹

It was narrated from Dhū-l-Aṣābiʿ that he said, “O Messenger of God [ﷺ], if we are tested with remaining after you [have passed], what do you command us to do? He responded, ‘Upon you is Bayt al-Maqdis. Perhaps God [the Exalted] may provide you with offspring who visit it [frequently].’” [PC: Cole Keister (unsplash)]

As for the virtues of prayer therein, we have mentioned several aḥādīth prior.

Regarding the virtues of praying in Bayt al-Maqdis, we have also mentioned several reports. Among those is what has been narrated from Abū-l-Dardāʾ, may God [the Exalted] be pleased with him, that the Messenger ﷺ said, “Prayer at the Masjid al-Ḥarām is similar to a hundred thousand prayers, at my Masjid a thousand, and at Bayt al-Maqdis five hundred.”¹⁰

It was also  narrated from Abū-l-Dardāʾ that the Messenger ﷺ said, “The virtue of prayer in the Masjid al-Ḥarām, compared to prayers outside of it, is a hundred thousand [of such]; in my Masjid, it is like a thousand; and in Bayt al-Maqdis, it is like five hundred.”¹¹

With a chain tracing back to Aḥmad al-ʿAssāl, it was narrated from Abū Dharr, may God [the Exalted] be pleased with him, who said, “I said, O Messenger of God ﷺ, is prayer at your Masjid more virtuous than prayer at Bayt al-Maqdis? He replied, ‘A prayer in my Masjid is better than four prayers there (i.e. Bayt al-Maqdis)—a blessed place for prayer. It is the land of gathering and resurrection.’”¹²

If it is said that this report contradicts what has preceded, we respond that these reports, if they are taken from Saʿīd bin Bashīr Abī ʿAbd al-Raḥmān, the leader of Banī Naṣr from the people of Damascus, then many of the aʾimmah of the text[-ual sciences] have spoken regarding this, saying, “He had a poor memory and atrocious handwriting.”¹³ On Saʿīd bin Sālim al-Qaddāḥ—Abū ʿUthmān al-Khurāsānī—they narrated, “He would make several mistakes in narrations, and would bring reports the opposite way.”¹⁴

The matter is thus as Abū Dharr had narrated, which is the first of the reports mentioned. God [the Exalted] had increased it in its virtue by mentioning it beside, and subordinating it to, the virtue of the mosque of Madīnah.

If it is asked, “Why is the matter not settled in the heart?” We respond that the matter is based upon sayings on the virtues of prayer in the mosque of the Messenger of God ﷺ, which is equivalent to a thousand prayers offered elsewhere. This is all based on authentic textual evidence as opposed to statements that lack such decisive proof, and God [the Exalted] knows best.

If it is then asked, “Did the authentic texts not establish that prayer in the mosque of the Messenger ﷺ is better than a thousand prayers elsewhere save for the Ḥarām, which implies that prayer al-Aqṣā and other masājid are of the same value? How is this contradiction resolved?”

We respond that it has been established in the reports of Abū-l-Dardāʾ and Abū Dharr, and it is possible to resolve [the apparent contradiction] between the two, which is to affirm that prayer in al-Aqṣā would have resembled prayers elsewhere save for the Two Sanctuaries if not for what we have already established [in terms of it being equivalent to five hundred prayers in typical circumstances]. God [the Exalted] is aware of its authenticity.

It was narrated from ʿAbd-Allāh ibn ʿUmar, may God be pleased with him, that the Messenger ﷺ said, “Sulaymān, the son of Dāwud, when he created Bayt al-Maqdis, asked God [the Exalted] for three things: judgment that would correspond to God’s own, and it was granted to him; for a kingdom unlike which none will arise thereafter, and it was granted to him; that the one who enters his mosque does not do so except to pray therein, and leaves it sinless as the day he was born.”¹⁵

It was narrated from ʿAbd-Allāh bin ʿUmar that he heard the Messenger ﷺ say, “Sulaymān, the son of Dāwud, asked God [the Exalted] for three things. He was granted two of them, and I hope the third came to him as well. He asked his Lord for judgment that would correspond to His own, and he was granted such; he asked for a kingdom unlike which none would have, and he was granted such; and he asked that when a man leaves the mosque—meaning, Bayt al-Maqdis—having intended nothing but prayer therein, leaves so sinless as the day he was born. We hope this was granted as well.¹⁶

He said, may God be pleased with him, this (i.e., the issue of leaving Bayt al-Maqdis sinless after prayer) matter is connected to hope, for he was not inspired with an answer with regard thereto, nor was he made certain regarding it. However, even if this affair was not clarified specifically, it was still done so on a general level due to his saying that “[the supplication of] every Prophet is answered.”¹⁷

He said, God [the Exalted] be pleased with him, the addition (ziyādah) in this narration— according to what we have narrated from the book of al-Nasāʾī—is not reliable, due to the position of ʿAbd-Allāh bin Muḥammad bin Saʿīd bin Abī Maryam al-Miṣrī. Ibn ʿAdī, regarding him, said, “He was neglectful and did not know what left his head or would purposefully lie.”¹⁸

It was narrated from Maymūnah, the freed slave of the Messenger ﷺ, that she said, “O Messenger of God [ﷺ], instruct us regarding Bayt al-Maqdis.” He replied, “Go there and pray therein”—the land was in a state of war at the time–“and if you cannot do it, then send oil so that its lamps may be lit.”¹⁹

He [Ibn Mājah] said, may God [the Exalted] be pleased with him, that in some chains of the report, it has been narrated as follows: “Go there and pray, for prayer therein is as a thousand prayers elsewhere.”²⁰

It was narrated from Abū Hurayrah, may God [the Exalted] be pleased with him, that the Messenger ﷺ said, “Whoever passes away in Bayt al-Maqdis, it is as though he has passed away in the heavens.”²¹

Abū Jaʿfar Luwayn said, “What is meant in the report is not Bayt al-Maqdis itself, but the city in which it is located.”

Our master said, “In the chain (isnād) of this ḥadīth is Yūsuf bin ʿAṭiyyah Abū Sahl al-Ṣaffār al-Baṣrī, who is weak. Even if the report is proven, the implication of the saying that ‘it is as though he passed in the heavens’ carries a tone of reverence of the place and its loftiness and the safety of the Muslims who pass away therein, for the people of the Heavens are not amongst the punished due to their own elevated nature and the particularization of the place that has been indicated.”

Then we mention that it is the greatest of frontiers of Islām—a House wherein the Prophets had worshipped [God, the Exalted]—where the Muslims had gathered to overpower their enemies, for which much blood was shed at the beginning of the sincere servants of God [the Exalted]. But when the Commander of the Faithful, ʿUmar, may God be pleased with him, arrived, they became afraid, their hearts trembled, and their thoughts became troubled. Unable to find a way out, they requested safety in a state of subjugation. Terror had filled them—they departed, with God [the Exalted] having weakened their foundations, broken their supports, and disappointed their hopes.

Following their end came [new] generations—a time of seizing a novel opportunity—a group from Banī ʿUbayd camped there and took control, making clear the faults in their defenses and the futility of their hopes. God [the Exalted] then willed that their capabilities should be weakened and their structures destroyed after ninety years of rule by the King and mujāhid Nūr al-Dīn Muḥammad bin Sanqar [al-Zengī], may God sanctify his martyrdom and elevate his soul. He was a pillar of the Abbasid Caliphate—may God [the Exalted] raise its position and increase its supporters—who unsheathed his sword with his battalions whose mention extended to the horizons, rising [in the lands] with the dawn of Islām [in the lands], till the Holy Land was freed of the filth [it possessed prior], save for the Holy House (al-Bayt al-Muqaddas), as it was difficult for him due to the protection surrounding it and impenetrability. He thus took control of its highs and lows for fifteen years. Then he, God have mercy on him, passed away after much service, his memory being remembered in verses:

I said, “May God allow their souls to thrive”—

As though I saw them, and only them.

So whoever passes from good attains [further good],

And whoever is absent, through his remembrance is still present.

After his rule, al-Nāṣir Yūsuf bin Ayyūb stood to power, may God reward him for the good he brought for Islām, and so he took what he took, and so did they. He restricted their capacity to breathe for seven years, until they were finally uprooted and the truth was established in their place.

It has reached me from him, may God have mercy on [his soul], that when he conquered the land and ordered the washing of the rock from impurities, he used his beard instead of a broom [out of reverence]. It is no wonder that God, the Exalted, raised his status when he humbled himself before His Majesty, and honored through him the Ayyūbids. Any breach against the religion, through their presence, remained closed, and schemes of the misguided repelled, until weakness befell them through the sight of what al-Malik al-Kāmil witnessed.²² By God’s grace, he was astute, using his cunning to shield his shortcomings, and being a steed that raced past to be unable to recover from faltering. He retained some things, and yet others eluded him. The words of the poet proved true²³:

Seeing is for the eyes that remain dormant [on the visible],

And witnessing is for that which is not present.

The fury of the dīn and the bed of humiliation were unleashed upon al-Quds, a place of mercy. A poor man from the Ḥijāz walked to Bayt al-Maqdis after the days of the formation of the heinous truce—not out of necessity—and there he saw the foul ones—the bearers of defilement—treading within the purified Mosque. He turned his eyes towards the guard posts, which had now become pens for pigs and seats for those worse than pigs. The zeal of Islām stirred within him as did the generosity of faith, and so he sang:

O king whose aspirations

Have struck the domes of glory above the highest stars

We have laid forth what we have out of concern for the kings of the Levant, the guardians of the truth, in the event that their hearts soften towards the enemies of God [the Exalted] and the enemies of His Messenger ﷺ, and out of compassion for them to wear the armor of shame and be clothed therein. God [the Exalted] honored them by honoring the religion and elevated their rule by elevating His Word. Were honor sought through anything other than those, God [the Exalted] would have turned away from them, their power leaving them, and the earth becoming narrow for their presence despite its vastness.

Whoever ponders upon these words will come to know that it is a reminder for the intelligent and an exhortation towards the negligent. We ask God [the Exalted] to grant us and them success in fulfilling the right of that land and the re-establishment of its sanctity, for it is a place designated for His worship, the exaltation of His Name—a place rendered for sending forth His Revelation, blessed by the Holy Spirit, characterized by an increase in rewards for prayer and iʿtikāf therein for iḥrām (for ḥajj) on one’s path to Masjid al-Ḥarām. We have previously mentioned a ḥadīth narrated from Umm Salamah, may God be pleased with her, from the Messenger ﷺ in the chapter on times (bāb al-mawāqīt).

There were those who had assumed iḥrām from the muhājirīn and the fuqahāʾ from within their population. Amongst them was ʿAbd-Allāh bin ʿUmar, may God be pleased with him; from the anṣār was present Muʿādh bin Jabal; and from the tābiʿīn Kaʿb al-Aḥbār and others. We have previously mentioned others from various generations.

My heart gives in due to the dissipation of this virtue. Although I hail from the Ḥijāz, this intention had come to my heart when I had only been a child. I was light on my feet and able to walk well, and yet I was not taken. Now, I grieve over the loss of that blessing, as I am in my sixties, or have at the very least struck my sixtieth year, and I do not despair that my Lord will grant me the capacity to fulfill this long-cherished desire, enabling me to reach that noble station. It is the place described to quench the thirst of those devoted to God [the Exalted], and to fill with hope the souls of those who were neglectful prior. It is hardly surprising [that it occupies such a status], given that its soil was made more virtuous through one Prophet after another—particularly through the friend of the Most Merciful, may God’s salutations be upon him.

Upon him, from the beloved, every day—

The peace of God when peace is remembered.

I was afraid to seek the landmarks of our faith—

The days of your reign in the lowest of the earth.

Are you not from a noble people?

Blessed roots bring a blessed nature to the tree.

You erected the banners of guidance to crush disbelief,

With a dangerous spear and sharp blade.

They came to destroy what has been established.

I have determined—not the eyes of envy—

That you have seated the enemies of the Messenger,

Raising their sons to the status of the [believers] who prostrate.

Respect the Sharīʿah, for it has changed—

The Law of the Canon has been altered.

Many a covenant was taken from Prophets—

All blasphemed by wine and swine, O Promised One.

My grief lies for the Purified House, for it

Has housed many infidels.

Be honored upon Islām, lest you meet [the fate] of those

Who strut proudly in the mosque.

If you do not fear the gloating of the envious,

The stubbornness of the tyrant, and the power of the aggressor,

Beware the tears of the Muslims and their grief,

And the supplications of the pious.

Remember when you stood in regret, seeking forgiveness

In a day now past from the Prophet Muḥammad.

The Cross has united its supporters—

So O Nation of Islām, does [Islām] have its supporters?

Blessed is the one destined to be the neighbor of that noble Prophet and his noble children.

As for the virtues of the Holy Land and its abundance of characteristics—which the one who spoke to God [the Exalted] asked to be brought to him within a distance of a stone’s throw—[we will mention the following].

It was narrated from Abū Hurayrah, may God be pleased with him, “He asked God that the Holy Land be brought to him within the distance of a stone’s throw.” He added, “The Messenger ﷺ said, ‘If I were able, I would have shown you his grave which lies beside the road, beneath a red dune.’”²⁴

The road to Al-Aqsa [PC: Levi Meir Clancy (unsplash)]

So in conclusion, we return to what we had begun with in the opening. Thus, we say, with a tongue entwined with humility and need, rather than one with eloquence and freedom: O God, by Whose grace good deeds are completed, by whose Words bones are scattered, by Whose signs the heavens and the earth are cut open, and by Whose Names the mountains are set firm: we praise You whilst acknowledging our inability to ever be able to do so sufficiently, and thank You whilst noting our deficiency in doing so. We ask you to send your blessings upon the one who guided us to You—the Prophet of Mercy, Muḥammad , with the purest of blessings and the most perfect of greetings, and to bestow him with the highest of ranks.

[Bestow such as well] upon his family who followed what he legislated and followed the light which was revealed to him—we ask that you bestow upon us from the radiance of Your Glorifications what delivers us from the darkness of ignorance, and guide us thereto [as You protect us from] missteps. Teach us the greatest of ways with which we may glorify You by which we may attain safety from misery and attain Your pleasure on the Day of Meeting. Allow us to taste the coolness of Your forgiveness and the sweetness of Your love, from what we find from You in the essence of life and the delight of subsistence, and not be rendered needy from any other than You—not rendered humiliated by any except You and be fearful or hopeful of any other; in distress except through Your exaltation; in abundance except by Your Face; and in annihilation except in You.

Reward our parents and those who guide us with a reward that fulfills their right on our behalf, and do with us and them as befits You; fulfill our hopes, for we have extended to You the hands of supplication, O Guider of the perplexed, and the Face of those who ask; O God, assist the nation of Islām by filling their schisms and uniting their spread, for the rupture has spread far and wide.

Preserve, O God, Your Prophet Muḥammad, peace and blessings be upon him, in every branch of his fountainhead and tree—the bringer of guidance with the party of truth. O God, support him with a support… from which stem the signs of victory and triumph. O God, this House—the stronghold of Your religion and the nest of Your friends, is from Your creation and subtlety. Help the builders [of nations built in Your Name], the helpers of those who call to You, and soldiers who fight for You. Break, O God, those who seek to break us, and strike them with a crushing force to break their faces and backs. Do not, O God, allow the party of Satan and tyrants to attain victory over those who have witnessed and held firmly to the truth in Your path. Indeed, You are Most Noble and Merciful (al-Karīm al-Raḥīm). Praise be to God, Lord of the worlds, and blessings and salutations be upon our Prophet Muḥammad and his family.

Related:

– The Glorious Virtues of Al-Masjid Al-Aqsa

– 8 Things You Didn’t Know About Masjid Al-Aqsa

The post The Virtues Of Al-Aqsa And Traveling Thereto: A Translation From Maṭlab Al-Nasik appeared first on MuslimMatters.org.

is an invisible yet powerful gift — something we hold, use, and share every day. It’s reflected in how we speak, what we listen to, how we see the world, what we do with our hands, and where we choose to go. Even our breath exists by Allah’s Will. This sacred trust, given only to humans, is often forgotten and taken for granted, left unused like a treasure gathering dust.

The word “Amanah”, like many words in Arabic, holds multiple profound meanings, among which are trust, loyalty, and responsibility. These qualities are intrinsic to every believer—woven into their very being, breathed into their soul.

“Truly, We did offer the Amanah (trust) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it; but man bore it. Verily, he was unjust and ignorant.” [Surah Al-Ahzab; 33:72]

Ibn `Abbas explains in Tafsir al-Qurtubi that this Amanah refers to the responsibilities and obligations that Allah has entrusted to humanity, including acts of worship, obedience, and moral duties. The heavens, earth, and mountains, despite their vastness and strength, refused this burden out of reverence for Allah’s Command. Yet, mankind, often heedless and reckless, accepted it. This highlights both the great potential of human beings to fulfill divine commands and their tendency to neglect responsibilities.

As time moves forward, kingdoms are built, conquered, and fall. Though the meaning of Amanah has shifted slightly with each era, its core remains unchanged. History has recorded eras built on collective responsibility; wars fought to protect dignity, societies created to nurture community, and ideas brought forth for the benefit of all. These moments form the tapestry of inherited connection and shared duty, illustrating how individual acts of trust and responsibility woven together can strengthen society.

The Decline of Amanah in Our Communities

In the modern world, however, the gradual but rampant rise of individualism has led many to neglect this divine trust.  As Islam continues to grow in the West, uniting hearts and forming new communities, we witness a shift in how faith is practiced compared to traditional societies. Many Muslims have migrated seeking opportunity and freedom, and while some have found both, the challenge of maintaining Islamic values within highly individualistic cultures remains. Traditional societies emphasize collectivism, familial duty, and shared responsibility—values that naturally reinforce Amanah. What may be perceived as intrusive in the West is often seen elsewhere as communal care and commitment.

Yet, after migrating, many face cultural shock not only from the broader society but from within the Muslim community. The realization that fellow Muslims may view you as a burden rather than a source of barakah is deeply painful. Navigating a new culture is already difficult, but without the safety net of communal responsibility, it becomes even harder.

The influence of Western autonomy and self-focus has slowly crept into Muslim communities. Masjids often form social cliques, making newcomers feel alienated. Marriages are restricted to narrow circles. Muslim consumers may bypass Muslim-owned businesses, and some business owners exploit their community, assuming loyalty will justify price hikes. More troubling is the growing disconnect in immigrant communities themselves; by the second generation, the collective spirit their parents knew begins to dwindle. Children raised in the West may not inherit the same bonds of mutual duty, leading to fragmented communities and a decline in the practice of Amanah. In trying to adapt, we risk building communities shaped by cultural convenience rather than Islamic principles.
“The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakah and obey Allah and His Messenger. Those—Allah will have mercy upon them. Indeed, Allah is Exalted in Might and Wise.” [Surah Tawbah, 9:71]

The Prophet [saw] established mu’akhah (brotherhood). [PC: Masjid MABA (unsplash)]

This verse reminds us of the mu’akhah (brotherhood) the Prophet

established between the Muhajirun and the Ansar. When the Prophet

established this bond of brotherhood between them and the Ansar, pairing individuals together. The Ansar embraced the Muhajirun with unparalleled generosity, sharing their homes, wealth, and resources without hesitation, embodying the principle of believers as allies.

This brotherhood reflected true Amanah. As seen in Al-Sirah Al-Nabawiyyah, pairings like Bilal and Abu Ruwayhah -a former African slave and a renowned Arab poet- shattered societal barriers, proving that Islam is founded on taqwa, not race or status. Such examples are timeless lessons on how to build communities grounded in trust and responsibility.

The Rise of “Self”-Culture

“Self-made,” “Self-owned,” “Self-sufficient” — Western ideals often idolize self-reliance, but in doing so, they risk idolizing the self above all else.  The concept of the self has pandered to the innate greed we all have; one of our fatal flaws. In individualistic societies, the sense of Amanah can sometimes weaken, making it essential for believers to consciously uphold it.  In such societies, Amanah becomes optional, not instinctive. Being a resource to others is a burden; hands are rarely extended in fear of responsibility being pressed into them, and contacts are spoken to only when in need of a favor. Clinical networking has replaced friendships, connections made superficially, quickly dropped when their usefulness has expired. In this climate, Amanah is commodified, leading to emotional disconnection not only from community, but from our very purpose.

Amanah also extends beyond human relationships. Our duty to Allah’s Creation is often forgotten. Western industrialism, in its relentless pursuit of progress, clears forests, pollutes skies, and destroys ecosystems. Consider trees: Allah has created them to serve as carbon sinks, converting harmful carbon dioxide into oxygen, but also to act as natural protectors or barriers, shielding the land from erosion, floods, and extreme temperatures. Yet, in the race for industrial expansion and urban development, many societies have prioritized human invention over nature’s wisdom, clearing forests to make way for highways, commercial centers, and corporate infrastructure.

When we fail to honor our responsibility to the natural world, we risk losing a fundamental part of our humanity: our ability to care, to protect, and to recognize that true progress is measured not by what we build, but by what we preserve. This pattern goes beyond environmental damage; it reflects a deeper moral and spiritual crisis—the gradual erosion of Amanah in our hearts.

The Loss of Amanah

The Prophet Muhammad warned:

“A man may sleep and Amanah will be taken from his heart, leaving nothing but a trace like a blister left by a coal… Then people will buy and sell, and hardly anyone will be paying attention to Amanah, until it will be said that among such-and-such a tribe there is a trustworthy man.” [Sahih al-Bukhari and  Sahih Muslim]

“When we fail to honor our responsibility to the natural world, we risk losing a fundamental part of our humanity.” [PC: Hasan Almasi (unsplash)]

This hadith of the Prophet Muhammad

about the gradual erosion of Amanah warns that trust, honesty, and moral responsibility will slowly fade from society, so much so that finding a truly trustworthy person who upholds all the qualities of a believer with Amanah becomes rare. The hadith further describes how Amanah will be taken from people’s hearts step by step, much like a person sleeping and waking up to find it gone. The Prophet

illustrates this process using the metaphor of a blister left by a burning coal—a painful incident that then leaves a mark that eventually disappears altogether. This warning is deeply connected to the ayah from Surah At-Tawbah and the mu’akhah, reflecting a time when Amanah was central to the early Muslim community, where believers were bound by mutual support, honesty, and moral duty. However, the Prophet

warns that over time, Amanah will no longer be a defining trait of society. In commerce, governance, and daily interactions, honesty will gradually erode until trust becomes so rare that a truly trustworthy person is seen as an exception rather than the standard. This warning is for more than just financial dealings—it speaks to a broader decline in moral responsibility, ethical leadership, and the sincerity of human relationships. When trust diminishes, communities weaken, and the very fabric of society is compromised. The Prophet’s

The Qur’an further warns:

 “So that Allah will punish the hypocrites, men and women, and the idolaters, men and women, while Allah will pardon the believers, men and women. And Allah is Ever Oft-Forgiving, Most Merciful.” [Surah Al-Ahzab 33:73]

Here, neglecting trust is linked to hypocrisy. Upholding it earns Allah’s Mercy. Amanah is not just moral—it is spiritual, essential to our standing with Allah .

How to Strengthen Amanah

To strengthen Amanah within ourselves, we must commit to living with integrity, accountability, and care in all aspects of life. This includes how we treat others, how we manage our responsibilities, and how we connect with Allah and the world around us. To get started, below are a few practical ways to uphold and nurture Amanah within ourselves and our communities:

• Embrace honesty and integrity.
  
• Keep promises and speak truthfully.
• Fulfill responsibilities with sincerity.
• Engage in ethical financial conduct.
• Deepen spiritual connection with Allah .
• Foster inclusive, collaborative communities.
• Support Muslim businesses ethically.
• Protect the environment.
• Teach the next generation about Amanah.

Conclusion

Amanah is a sacred trust that extends beyond our individual relationships to all of Allah’s Creation. Upholding it requires us to live with integrity, responsibility, and care. By nurturing trust in our actions and relationships, we can rebuild stronger communities grounded in Islamic values. This return to Amanah will help us build a society that reflects the mercy, justice, and unity that Islam commands.

Related:

– Rethinking Work-Life Balance Through The Lens Of Amanah

– Make your Deen Green: Muslims and their Responsibility to the Environment

The post Reviving Amanah: Trust And Responsibility In An Age Of Western Individualism appeared first on MuslimMatters.org.

It being the longest, most comprehensive surah of the Qur’an should render its diverse topics most difficult to harmonize, and yet an aerial view of this chapter quickly reveals a staggering degree of symmetry and synchrony therein. In a word, Surah al-Baqarah is the summary of Islam (submission to God), or call it the story of servitude. Nothing about it falls beyond the scope of that overarching theme. Consider the following, and judge for yourself:

1. The surah begins by capturing the believers’ unwavering “faith in the unseen” (3) and the disbelievers’ defiant rejection “irrespective of what warning signs” are seen (6-7). It ends celebrating a true believer’s “faith in Allah , His Books, Angels, and Messengers—never differentiating between” those they have and have not seen (285), and seeking help against the oppositional disbelievers (286).
2. It then proceeds to unpack the psyche of the hypocrites (8-20); those lost between the faith they profess and the faithlessness they conceal. Returns full circle with reminder that Allah is capable of punishing those secretly harboring ill hearts (284).
3. The surah openly declares its central underlying theme: servitude to Allah (Islam); “O humanity, serve your Lord who created you,” (21) and uniquely honored you by “creating everything on earth for you” (22, 28).
4. Next, we find Adam representing humanity being honored and capable of serving God in ways the angels could not fathom (30-34), despite human limitations such as susceptibility to forgetfulness and the devil (35-37).
5. What follows is a detailed account of the Israelites (40-123); an entire nation honored by God to lead the world in faith, but who ultimately became a people whose hallmarks were ingratitude, pride, cruelty, and disdain for servitude. The very name of the surah, “The Cow,” alludes to a moment when their stubbornness and defiance of God’s Prophets was epitomized.
6. Enter Abraham , whose honorable legacy the Israelites claimed with their tongues and trampled with their actions. The location of these verses seems to declare: You could not even get yourselves to sacrifice a cow after Abraham was willing to sacrifice his son, forgetting that it was his “unconditional submission that deemed him a leader for humanity” (124).
7. The honoring has shifted, and the once-chosen Israelites are now taunting the next nation (that of Muhammad ﷺ) because they, unlike them, obeyed God in reverting the qiblah (prayer direction) from Jerusalem to the Sacred House (142) once built by Abraham .
8. With inimitable precision, especially that the Qur’an was spoken and not penned, we find God now declaring, “And thus We have made you a middle (balanced) nation,” in the exact midpoint (143) of the surah. This center point of the symmetry also serves as a conceptual boundary between a nation that submitted genuinely and another satisfied with genealogy.
9. The second half of the surah is replete (153-283) with diverse domains of servitude enjoined upon the nation of Muhammad ﷺ; patience with trials, wholesome eating, social justice, devotional fasting, ethical warfare, Hajj, family law, resisting tyranny, calling to God, charity, fair lending, and more.
10. Finally, God showcases their “wholehearted submission” (208) by prompting them to even regulate their thoughts (284). But upon accepting the impossible mission without reluctance, saying “We hear and We obey” (285), they discovered as Abraham (as) did, that it was only his willingness for servitude being tried, and that “God holds no soul accountable except within its capacity.” (286).

Befittingly, when the Prophet’s Companions came forward and fell on their knees, admitting their inability to guard their passing thoughts (284), the Prophet said,

“The Messenger has believed in what was revealed to him from His Lord, and [so have] the believers. All of them have believed in Allah and His Angels and His Books and His Messengers, [saying], ‘We make no distinction between any of His Messengers.’ And they say, ‘We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final destination.” [Surah Al-Baqarah; 2;285]

They in fact said this, and once it started flowing comfortably off their tongues, Allah abrogated this verse and declared, “God burdens no soul beyond its capacity.” [Sahih Muslim 125]

And Allah knows best, and may His finest Peace and Blessings be upon His Messenger Muhammad .

Related:

– Structural Cohesion In The Quran: Heavenly Order

– Think Like Ibrahim | The Essence of Surah Baqarah | Shaykh Akram Nadwi

The post Stringing The Pearls Of Surah Al-Baqarah | Sh Mohammad Elshinawy appeared first on MuslimMatters.org.

In a world fragmented by postmodern uncertainty and angst, where does one find substance and meaning beyond fleeting subjectivity? Even before that, let us start with a recognition that there is indeed a crisis of meaning in the modern world and that its root causes are spiritual. And, as neo-liberal consumer culture commodifies existence, the immediate question that strucks one’s conscience is: has the human self lost its metaphysical grounding? Kierkegaard’s (Danish theologian, philosopher, poet, and social critic) argument further augments this assertion when he says that the most dangerous thing in this world is to “loose oneself.” In the absence of critical consciousness, the Muslim subject finds itself operating in spaces that are not of its own making and under the illusion that it is free.

In his book The Rise and Triumph of the Modern Self, Carl Trueman explores the same question—how modern identity has shifted from a stable, community-rooted self to a fluid, ‘expressive individualism’—a term that Charles Taylor coined—that prioritizes immediate material realities over external truths. He argues how the rise of this modern self-expressive human subjectivity was predicated on fundamental changes in how the self is understood. And, as the end product of this modern project, he asserts, lies the following progression:

“The self must first be psychologized; psychology must then be sexualized; and sex must be politicized.”

Also, in his luminous essay, ‘No Activity Without Truth’, Frithjof Schuon further complicates this question:

“That which is lacking in the present world is a profound knowledge of the nature of things; the fundamental truths are always there, but they do not impose themselves because they cannot impose themselves on those unwilling to listen.”

Those truths, so often derided in the modern world, can be found in tradition—and by this term we mean something very different from the jaundiced senses it has accumulated in the modern mentality (‘the blind observance of inherited customs’, and the like).

Quranic Paradigm

“The Qur’anic paradigm of selfhood is not one of perpetual reinvention based on psychological impulses but of disciplined refinement through divine remembrance” [PC: Masjid Pogung Dalangan (unsplash)]

This process of purification aligns with Ibn Arabi’s view of the self as a divine mirror, reflecting God’s attributes through continual self-realization. For Ibn Arabi, the true self is not shaped by psychological impulses or societal constructs but is a direct reflection of the Divine. Fasting, in this context, serves as a means of purifying the heart (tazkiyah) and removing the veils that obscure the Divine Light, aligning the self with its ultimate source. As the Qur’an states:

“Is he who was dead, and We gave him life and set for him a light whereby he walks among people, like him whose similitude is in darkness, whence he cannot emerge?” [Surah Al-An‘am; 6:122]

Thus, fasting emerges as an ascetic technology of the self—one that not only purifies but also functions as a metaphysical conduit to transcendence. Through an ontological attunement to the divine attributes, the self undergoes a process of de-subjectification, severing its entanglement with the epistemic crises of modern skepticism. In this reconfiguration, fasting reorients human interiority toward the eternal luminosity of the Divine, reinstating a metaphysical anchoring that subverts the atomized self of late modernity and reconstitutes subjectivity within the horizon of the sacred.

The Pursuit of Spiritual Purity and the Ideal Model

In one’s journey of faith, the search for spiritual purification and transcendence is a constant endeavor. But have you ever considered an exemplary model that surpasses human limitations? Let us reflect upon a luminous, cosmic paradigm that transcends worldly dimensions and offers guidance through its radiant presence.

This model is none other than the realm of the angels—beings created from pure light, free from sin, devoid of base desires, and unburdened by human needs such as food, drink, or reproduction. They exist in perpetual obedience to the Divine, as Allah states:

“And they say, ‘The Most Merciful has taken a son.” Exalted is He! Rather, they are [but] honored servants.”

“They do not precede Him in speech, and they act only by His command.” [Surah Al-Anbiya’; 21:26-27]

The deeper we delve into the concept of faith in angels, the more we find ourselves immersed in a realm of spiritual beauty that manifests the grandeur of the Creator and instills within our souls a profound sense of belief in the unseen.

The Connection Between Humans and Angels

One may wonder: is it possible to attain such a level of spiritual purity? How can a human being compare to the angels? While angels are unique entities of the unseen realm, and Allah creates what He wills beyond human comprehension, there exists an intrinsic relationship between humankind and the angelic order—one that traces back to the very creation of Adam . When Allah commanded the angels to prostrate before Adam, it was a recognition of the noble essence imbued within the human soul—an essence capable of love and devotion to the Divine. As the Qur’an states:

“When your Lord said to the angels, ‘Indeed, I am creating a human being from clay.”

“So when I have proportioned him and breathed into him of My Spirit, then fall down in prostration to him.”

“So the angels all prostrated together.” [Surah Sad 38:71-73]

Fasting: A Divine Invitation to Spiritual Elevation

“Through fasting, the soul ascends, joining the celestial ranks of the luminous angelic beings.” [PC: Abdullah Arif (unsplash)]

“Every act of the son of Adam is for him, except for fasting—it is for Me, and I alone shall reward it. He abandons his food, drink, and desires for My sake.” [Sahih al-Bukhari & Muslim]

Through fasting, the soul ascends, joining the celestial ranks of the luminous angelic beings. However, a fundamental distinction remains: while angels are created in a state of inherent obedience, you consciously choose this spiritual discipline through struggle and devotion. This conscious elevation is a manifestation of divine honor, as Allah declares:

“And We have certainly honored the children of Adam, and carried them on land and sea, and provided them with good things, and preferred them over much of what We have created, with clear preference.” [Surah Al-Isra’ 17:70]

Thus, fasting is not merely an act of abstinence but a transformative ascent, elevating the human condition beyond its earthly limitations.

 The Parallels Between Angelic Existence and Fasting

Angels are entirely devoted to Allah , detached from worldly distractions, and engaged in ceaseless worship. They do not deviate from divine command, as the Qur’an describes:

“O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are [appointed] angels, harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded. [Surah Al-Tahrim; 66:6]

In a similar manner, fasting begins with the renunciation of food, drink, and desires, but it extends far beyond these physical abstentions. Over the course of a month, the believer undergoes an internal transformation, distancing themselves from sinful inclinations and training the soul in swift obedience to divine commands. The discipline of fasting cultivates a state of heightened spiritual awareness, where the soul detaches itself from all distractions except for the remembrance of Allah .

This process mirrors the angelic state, for they are not merely free from physical sustenance but from all forms of disobedience and negligence. Thus, fasting is a passage from the visible realm (ʿĀlam al-Shahāda) to the unseen world (ʿĀlam al-Ghayb), bridging the gap between what is known and what lies beyond perception. It allows the believer to witness its external manifestations while simultaneously embarking on a metaphysical journey into the unseen, achieving a radical transformation in their spiritual consciousness.

Fasting as a Response to the Crisis of Modern Subjectivity

In an age where modern subjectivity is fractured by hyper-individualism and material excess, fasting emerges as a radical act of resistance—a return to a higher order that transcends the crisis of hyper-sensory immediacy. The human self, lost in the abyss of consumerism and nihilism, finds renewal in the discipline of fasting, reclaiming a sense of purpose beyond fleeting desires.

For Ibn Arabi, the self is in perpetual unveiling, a mirror reflecting divine attributes, yet veiled by the distractions of the lower world. Fasting, then, is not merely abstinence but an ontological purification, a stripping away of illusion to reveal the self’s primordial connection to the Divine. By mirroring the angelic order, fasting reminds us that true freedom is not in indulgence but in surrender, for as Ibn Arabi states, “When the soul is purified, it perceives with the light of God.” It is in this conscious transcendence that the believer reorients existence, bridging the seen and unseen, rekindling faith.

Let me conclude with some beautiful lines from Rumi to which I have returned many times on my own faltering journey:

“Come, come, whoever you are. Wanderer, worshiper, lover of leaving. It doesn’t matter. Ours is not a caravan of despair. come, even if you have broken your vows a thousand times. Come, yet again, come, come.”

Related:

– Why We Fast: The Theological Danger Of Awkward Apologetics

– The Ramadan Of The Early Muslims I Sh Suleiman Hani

The post Fasting As An Entry Into A Transcendent Cosmic Realm appeared first on MuslimMatters.org.

The gates of Heaven are opened, the gates of Hellfire are closed, and the devils are chained. This month is one of the best opportunities to start getting our thoughts in order.

We do not always choose what comes across our minds. Angels urge us to obey Allah , devils entice us to disobey Allah , and our lower-self just wants to eat, drink, and be merry, regardless of the consequences. But we can choose how to react to such involuntary thoughts by redirecting our attention to better, voluntary thoughts, and the corresponding emotional states they produce.

Allah said,

“If you are tempted by Satan, then seek refuge with Allah. Surely He is All-Hearing, All-Knowing.” “Indeed, when Satan whispers to those mindful of Allah, they remember their Lord, then they start to see things clearly.” [Surah Al-A’raf ; 7 : 200-201]

The way to defend yourself against evil thoughts is not to consider them, ruminate over them, or even fight them. Rather, the correct method is ‘thought replacement,’ that is, turning your awareness away from those evil thoughts towards good thoughts of your choosing.

One of the righteous predecessors explained the process to his student, asking, “What will you do if Satan entices you to sin?” The student said, “I will fight him!” The elder said, “And if he returns?” The student said, “I will fight him!” The elder said, “And if he returns?” The student said, “I will fight him!” The elder said, “This will take too long. What do you think if you passed by some sheep and its guard dog barked at you and prevented you from crossing? What would you do?” The student said, “I would endure and renew my efforts.” The elder said, “This would take too long. Rather, seek help from the Owner of the sheep and He will suffice you.”¹

“The way to defend yourself against evil thoughts is, turning your awareness away from those evil thoughts towards good thoughts of your choosing.” [PC: Saif71 (unsplash)]

Likewise, it is not a good idea to engage with your evil thoughts (and we all get evil thoughts from time to time). Imam Ibn al-Qayyim said, “Know that passing thoughts are not harmful. Indeed, they are only harmful if they are sought and engaged. For a ‘thought’ is like a passerby on the road; if you ignore him, he will pass by and depart from you.”² If you want to deal with these unsettling whispers properly, you simply ignore them by talking to yourself in a calmer way.

You have heard that the Prophet ﷺ said, “Whoever believes in Allah and the Last Day, let him speak goodness or remain silent.” Have you considered this advice applies to the tongue of your heart as well? For every action, there is a remembrance of Allah or a supplication to Him in the Sunnah. In everything you see in creation, there is a reflection available to remind you of the Lord Almighty, as Imam al-Ghazali said:

The wise person is not unmindful of remembering the Hereafter at any time, as it is his final destination and resting place. In everything he sees of water, fire, or anything else, it is a lesson and admonition, for a man looks at things according to his concerns.³

Even the habits of walking, sleeping, and entering the restroom are guided by something in the Sunnah, lest “our movement and stillness be in the hands of devils by means of our whims.”⁴ There is a constant dialogue between your heart, your mind, your lower-self, and the devil who follows you around. You may not realize it now, but you have more control over the course of this conversation than you might think.

There is a secret here to be unveiled in the supplication prescribed for us as a treatment for anxiety and depression. The Messenger of Allah ﷺ said:

Never is a servant struck by worry or grief but let him say, ‘O Allah, I am Your servant, the son of Your servant, the son of Your maidservant. My forelock is in Your hand, Your decision over me has passed, and Your decree upon me is in justice. I ask You by every name with which You have named Yourself, or revealed in Your Book, or taught to one of Your creatures, or kept hidden in the Unseen with You, that You make the Quran the spring of my heart, the light of my insight, the banisher of my depression, and the expeller of my anxiety,’ then Allah will expel his worry and replace his grief with joy.⁵

Having thus acknowledged the Lordship of the Creator, the wisdom of His Decree, and sought nearness to Him by His Beautiful Names, the servant focuses their request on the acquisition of the Quran, that is, its recitation and understanding. Allah has surely declared the therapeutic properties of His Noble Book,

“O humanity! Indeed, there has come to you a warning from your Lord, a cure for what is in the hearts, a guide, and a mercy for the believers.” [Surah Yunus: 10;57]

How might we understand some ways this process works?

This being ‘the month of the Quran,’ our recitation can aid in emotional healing through what Imam al-Ghazali calls the ‘influence’ (ta’athur) of the verses:

It is that one’s heart is impressed upon by various effects on account of the different verses, such that there is a state corresponding to each understanding and a feeling characterizing one’s heart of sadness, fear, hope, and so on… For whoever does not have these characteristics and his heart does not fluctuate between these states, his portion of recitation is nothing more than a movement of the tongue.”⁶

“The Quran invokes a broad spectrum of human emotions, including joy, fear, hope, love, awe, amazement, gratitude, sadness, and calm.” [PC: Md Mahdi (unsplash)]

Fear can be uncomfortable, and too much leads to despair, but it serves us well by keeping us away from harm. A measured shot of sadness facilitates our minds’ reflection on serious topics. Hope is a lighter, more pleasant experience, but in lopsided amounts, it leads to delusion. As emotions tend to pull us one way or another, learning how to return to a state of centered equilibrium is most optimal for mental well-being.

For this reason, Shaykh Abu ‘Ali al-Rudbari, a scholar among the early ascetics, would say, “Fear and hope are like the wings of a bird. If they are equal, the bird is balanced and it will take flight. If one of them is deficient, it will fall by its deficiency. If they are both missing, the bird will be on the verge of death.”⁷ Some of the righteous predecessors gave precedence to fear or hope, based on their understanding and experience, but many would say in keeping with the parable of the bird, “The most perfect of states is a balance between fear and hope predominated by love, for love is the driver.”⁸

A mindful reciter, in tune with their emotions, will recognize what he or she needs in the present moment. Someone suffering from depression or anxiety should focus on the verses of hope, another one heedless must emphasize the verses of fear and awe in their minds. At times, the reciter may need to stop at a single verse and repeat it over and over. 

Abu Dharr told us, “The Messenger of Allah ﷺ prayed at night reciting a single verse until morning, by which he would bow and prostrate, ‘If You punish them, they are Your servants. If You forgive them, You are the Almighty, the Wise.’”⁹ When things were getting hard on Shaykh al-Islam Ibn Taymiyyah, he would recite the six verses of ‘tranquility’ (sakinah) as a way to attain calm amidst a turbulent situation.¹⁰

Herein lies a secret that you now know. As you move through the Quran, carefully reflecting upon its wonders, you will cycle through the range of thoughts producing emotions in such a manner leading to a desired symmetry of mental states. As you commit the verses to memory, you will now have access to readily available thoughts as a replacement for whatever the devil or your ego throws in your path. You can mobilize any counter-notion you need at the precise moment you need it. Be aware, nevertheless, that knowing the technique is easy; mastering the technique requires a lifetime of practice.

Success comes from Allah, and Allah knows best.

Related:

– [Podcast] Ramadan Vibes: Connecting with the Quran | Sh Muhammad Ziyad Batha

– From The Chaplain’s Desk: Engage With The Quran

The post Cast Aside Evil Thoughts In This ‘Month Of The Quran’ appeared first on MuslimMatters.org.

Also in this series: Sibling Rivalries Gone Wild [Part 1]

There’s no such thing as a perfect family; just take a look at the families of the prophets. But still, many of us experiencing particularly trying family dynamics may also feel ashamed, self-conscious, isolated, and maybe even tainted. Finding the stories of complex family situations in the Quran can be a salve and source of solace when we are grappling with the shame and feelings of isolation having dysfunctional families can bring. Whether it’s struggling with bad relationships with siblings or failing to parent kids out of control, the stories of the prophets hold up a mirror for us to see the messiness within families. 

Prophet Yaqub and Sons Out of Control

If we hear of a family today where all the others bully one sibling, we may ask – well, what are the parents doing about it? We know that Prophet Yaqub was a divinely guided Prophet of Allah , and we all look up to our Prophets with great respect. But also try to imagine Prophet Yaqub as a regular dad agonizing over what sinister plots his out-of-control sons might cook up to hurt Yusuf . Think of how desperately he wanted to protect Yusuf and find a way to repair the relationships between his children. Imagine the frustration he endured when he saw or came to know of another messed up thing one of them had done to poor Yusuf . How about we picture the urgent conversations he’s had with his wife or trusted friends and all the solutions he had tried but failed? 

Imagining Prophet Yaqub’s predicament in such a way helps us better empathize and sympathize with him as parents. And when we consider that a Prophet himself could not have better managed the dynamics between his children to the extent that one was nearly murdered, it puts our own suffering into context. It helps us realize that as parents, we can only do so much. Not everything is in our control. Even though we are the heads of our families, sometimes our children will not conform to the transparent divides of right and wrong we guide them towards.

“He said, ‘O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed Satan, to man, is a manifest enemy. Surely Satan is a sworn enemy to humankind.“ [Surah Yusuf; 12:5] 

Prophet Yaqub had the wisdom to accept that his influence wasn’t the only factor that swayed his children. He acknowledges that Shaytan and the forces of evil are powerful and that his children could fall prey to them. Of course, he still tried to protect Yusuf and call his sons back to the truth, but there was only so much he can do, as guidance is ultimately in Allah’s Hands.

“And they brought upon his shirt false blood. [Jacob] said, ‘Rather, your souls have enticed you to something, so patience is most fitting. And Allah is the one sought for help against that which you describe.'” [Surah Yusuf: 12;18]

Prophet Yusuf [alayhis] faced personal grief on an elevated level. [PC: Bernd Dittrich (unsplash)]

Prophet Yaqub shows us how to live with the reality that Allah guides only some people and not all. Imagine Prophet Yaqub as an average father. It would be excruciating for any father to endure a situation in which his children killed anyone out of spite. How disappointed would any parent be to find out such horrifying news? But when we factor in that his sons killed their sibling, one of his children–that makes it so much worse because he is facing personal grief on an additional level. He might never see his favorite son again, and the world may have lost a Prophet. This incredible patience and resiliency of spirit, even though it devastates Prophet Yaqub to the extent that it causes him to lose his eyesight, is a powerful reminder of the hardships that any parent can suffer at the hands of their disobedient children. The silver lining in Prophet Yaqub’s story is that his sons eventually repent from their terrible deed, and his family reunite. As struggling parents, we can try our best to endure our situations patiently and keep turning to Allah to guide our children. 

Prophet Nuh and a Disobedient Son

We know that Prophet Nuh famously leads his followers safely through a catastrophic flood. We might also know that Prophet Nuh could not save his son’s life during the flood. Although he calls out to his son directly and invites him aboard the ship [Surah Hud; 11:42], his son then refuses in a very ignorant way. Prophet Nuh’s son’s reply shows his lack of faith in Allah as the All-Powerful God. His son says in the Quran,

“[But] he said, “I will take refuge on a mountain to protect me from the water.” [Noah] said, “There is no protector today from the decree of Allah, except for whom He gives mercy.” And the waves came between them, and he was among the drowned.” [Surah Hud: 11;43]

“I will take refuge on a mountain, which will protect me from the water,” he says. Prophet Nuh desperately gives him sincere advice and dawah, immediately responding, “Today no one is protected from Allah’s decree…” But his son does not accept his father’s final plea. Waves separate them, and his son drowns. 

Do we not think that Prophet Nuh tried his best to give da’wah to his son and teach him the truth for many years before the flood? We know what an intimate bond a father and son share and how much facetime they must have had living as a family. He must have been one of the best role models a child could ever ask for…but still, even though Prophet Nuh fought until the last second to protect and guide his son, he was ultimately unable to save his son from Allah’s terrifying punishment. 

Imagine how much heartbreak Nuh feels when he realizes that he has managed to save the lives of elephants and dozens of random animals, but not one of his own flesh and blood. In the following verses of Surat Hud, Allah reveals just how challenging it is for Nuh to see his son drown in front of his eyes. He says to Allah , “‘Certainly my son is also of my family,’’’ conveying the deep hurt he feels when his son dies [Surah Hud, 11:45]. Nuh is referring to Allah’s Decree in ayah 40, where Allah uses the Arabic word “ahlika,” your family, to describe the people that Nuh is responsible for collecting onto the ship. In ayah 46, Allah replies,

‘He said, “O Noah, indeed he is not of your family; indeed, he is [one whose] work was other than righteous, so ask Me not for that about which you have no knowledge. Indeed, I advise you, lest you be among the ignorant.”

Some scholars have mentioned the word “ahl” in these verses in Surat Hud and also in Surat al-Anbiya, which is better defined as followers than family. Still, there is obviously some linguistic allowance for Nuh to feel confused about why his son died. As his story in this surah continues, we see that Nuh obediently accepts Allah’s Will with Prophetic patience – but that does not detract from how painful his situation truly is. 

We know Nuh tries to guide his son until the very end, but it is not enough. There are Muslim parents out there who are living the same reality. They have tried and tried to help guide their children towards Islam and leading upright lives for years. Through no deficiency of their own, Allah had decreed that their children would never accept divine guidance, and their children have died outside of a state of submission to Allah .

Just like Nuh vocalizes in Surat Hud, parents in similar situations may feel unimaginable grief and confusion. Maybe there is the addition of shame when going to the masjid or out to community events because of the rumors surrounding this child. Although these parents suffer from a painful situation, it is a small comfort that they are in the great company of Prophet Nuh and can make his heart-wrenching dua during difficult times:

“[Noah] said, “My Lord, I seek refuge in You from asking that of which I have no knowledge. And unless You forgive me and have mercy upon me, I will be among the losers.” [Surah Al-Hud: 11;47]

Some of us parents may have children who have done terrible things. It could be a child who has committed murder, stopped praying or renounced their faith, has a haram lifestyle with romantic relationships or substance use, or acts in hurtful ways to their parents, whom they should respect the most in this world. Understanding the plight of Prophets Yaqub and Nuh at an intimate level helps those of us who are facing the unthinkable cope with the reality that we cannot always control our children.

Related:

– Did The Prophet ﷺ Wear Glasses? – Raising Your Children To Be Resilient Muslims

– Parenting Older Kids: Focusing On Success In The Deen

The post Family Troubles Of The Prophets: A MuslimMatters Series – [Part II] My Kids Are Out Of Control appeared first on MuslimMatters.org.

Also in this series: My Kids are Out of Control [Part II]

Many of us come from troubled, or even “difficult,” families. Along with the struggles we experience because of our family dynamics, we may also feel ashamed about having dysfunctional families. The shame can come from knowing that the problems are wrong and shouldn’t exist in the first place. It can also come from the secrets we must keep to protect ourselves and others, which leave us feeling isolated. 

It can be difficult to wrap our heads around why some of us have been tested with conflict, abuse, neglect, and trauma within our homes while others live in relative peace and harmony with their families. The first comforting aspect we must consider is that none of us willingly choose to have troubled families; it is something that Allah has written as part of our fate and tests in life. The other comforting notion is that some of the Prophets themselves had difficult family situations! Knowing that some of the Prophets, who were the best of us, also suffered from abusive and toxic family relationships, it becomes easier to come to terms with our own realities emotionally. Finding their stories in the Quran can be a salve and source of solace when we are grappling with the shame and feelings of isolation having dysfunctional families can bring. 

This series of articles will focus on Prophetic examples of different tribulations families may experience. 

Sibling Rivalries For Prophet Yusuf

The story of the Prophet Yusuf in the Quran displays sibling rivalry at an extremely dangerous intensity. Out of those of us whose siblings may hurt and subject us to cruelties, it’s safe to say that Prophet Yusuf had it incredibly bad because his brothers literally left him stranded in the middle of nowhere to die. This part of his story may sound like a simple, unsurprising fact because we may have heard it since childhood, but let’s consider the reality of this situation.

Before being thrown into the infamous well, things are already tense within Prophet Yusuf’s home and it’s no secret. The father, a Prophet himself, is also fully aware of it. This is obvious when we hear Prophet Yaqub warning the young Yusuf to keep his dream a secret from his brothers.

“He said, “O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed Satan, to man, is a manifest enemy.” [Surah Yusuf; 12:5] 

The dynamics between the older brothers and Yusuf are so bad that their father thinks they might take harmful action against him, especially with this dream that foretells his Prophethood. Leaving a brother to die in the wilderness is quite monstrous, but we have to assume Yusuf’s brothers didn’t instantly go from 0 to 60 in the meter of cruelty.  They must have teased Yusuf verbally daily. They must have been physically rough with him semi-regularly. They must have subjected him to lighter pranks and smaller cruelties long before they dared to throw him into a well.

“Kill Joseph or cast him out to [another] land; the countenance of your father will [then] be only for you, and you will be after that a righteous people.” [Surah Yusuf; 12:9]

Imagine what it would be like to live with siblings who can reach that level of viciousness. Also, imagine how devastated Yusuf must have felt when he thought that his brothers were taking him out to play and finally doing something nice for him, but ultimately committed the ultimate betrayal. 

Connecting Prophet Yusuf’s Story With Our Own Sibling Rivalries

Left alone to die in a well by his own siblings [PC: Pablo Hidalgo Aguilera (unsplash)]

Some of us may have experienced a sibling stealing from us, physically assaulting us, spreading rumors about us, publicly sharing private information about us, or even sabotaging important opportunities for us. Realizing that Prophet Yusuf’s brothers had acted wickedly towards him can help us feel seen and less alone. Of course, having abusive and toxic relationships with our siblings is difficult and painful emotionally – but it’s important to remember that one of Allah’s favorite people in the whole world also experienced that.   

Making Sense Of Prophet Yusuf’s Family Reconciliation

Luckily for Prophet Yusuf and his brothers, they manage to reconcile and resolve their sibling rivalries later in life. This happy ending can make those of us who are facing sibling rivalries in our own lives feel various ways, including hopeful, confused, or guilty. I cannot say that every person who is experiencing a troubled relationship with their siblings will find a healthy resolution, nor do I think Prophet Yusuf’s story in the Quran pressures us to reconnect with our siblings at any cost. 

There are two important factors in the healing of the sibling rivalry for Prophet Yusuf and his brothers that I would like to draw attention to as examples of important steps that lead to a successful family reconciliation.

The first is that Yusuf entering into a relationship with his brothers should be safe now. This is because the brothers have committed to changing their behavior and repented for their vicious actions.

“They said, “Are you indeed Joseph?” He said “I am Joseph, and this is my brother. Allah has certainly favored us. Indeed, he who fears Allah and is patient, then indeed, Allah does not allow to be lost the reward of those who do good.””

“They said, “By Allah, certainly has Allah preferred you over us, and indeed, we have been sinners.””

“He said, “No blame will there be upon you today. Allah will forgive you, and He is the most merciful of the merciful.”” [Surah Yusuf; 12:90-92]

The aggressors in the relationship have decided to correct their ways, so no further harm should come to Yusuf ] from his brothers in the future. 

The second is that the power dynamics in the family have changed, with Prophet Yusuf at this stage being the family’s most important member. He takes precedence over his own parents as a Prophet of the next generation, let alone his brothers. Not only is he very powerful within his family [12:100], but also within the society as a government official.

“And he raised his parents upon the throne, and they bowed to him in prostration. And he said, “O my father, this is the explanation of my vision of before. My Lord has made it reality. And He was certainly good to me when He took me out of prison and brought you [here] from bedouin life after Satan had induced [estrangement] between me and my brothers. Indeed, my Lord is Subtle in what He wills. Indeed, it is He who is the Knowing, the Wise.” [Surah Yusuf; 12:100]

I’m not saying his brothers did not have sincere repentance and commitment to healthy family ties –but I think the argument could be made that there would be negative repercussions for any malicious behavior the brothers may stir up against Prophet Yusuf in their adult lives as compared to when they were children. On the flip side, there are also many worldly incentives for Prophet Yusuf’s brothers to be good to him now that he is in a very influential position in society. The changed power dynamics are a significant element in the reconciliation of the family because the victim of the past is now in a position of authority over all. 

Considering both factors (the brothers’ repenting and the shifted power dynamics) can help us better understand how and why Prophet Yusuf could reconcile with his brothers while also ensuring his safety from further abuse. It also places into context the willingness of the brothers to not turn into abusers again, as well as Prophet Yusuf’s ability to forgive them in such a remarkable way. As Muslims, we know how important it is to maintain family ties and not break them. We can see in this example that some guardrails are in place when Prophet Yusuf and his brothers reconnect, which helps us understand that there are some crucial red lines that should always be respected whenever we try to mend broken family ties. For any of us facing challenges with our own siblings, it’s critical to take inspiration from Prophet Yusuf’s family’s story and rely on practical resources to aid in possible reconciliation; like a trusted community member or family therapist as a mediator.

Related:

– Podcast: The Rights of Parents vs Parental Oppression | Sh Isa Parada

– Peer Pressure On Social Media: Lessons From Surah Yusuf

The post Family Troubles Of The Prophets: A MuslimMatters Series – [Part I] Sibling Rivalries Gone Wild appeared first on MuslimMatters.org.

It was reported that the Messenger of Allah ﷺ said “Whoever reads Surah Al-Kahf on the day of Jumu’ah, will have a light that will shine from him from one Friday to the next.” [Mustadrak al-Hakim; Sahih at-Targhib wa at-Tarhib 736]

The Prophet taught us to recite Surah Al-Kahf weekly on Fridays. One wisdom often mentioned is that the four stories found in Surah Al-Kahf deal with four trials and tribulations (fitan) that all of mankind faces: deen, wealth, knowledge, and power. Surah Al-Kahf serves as a weekly reminder that our ultimate goal is the Hereafter and that we should not let these fitan distract us. Another is that the Dajjal will come and test all those alive with these same fitan, and in fact, memorizing the first ten ayat from Surah Al-Kahf will be a protection from the Dajjal.

Abu al-Dardā’ reported that the Messenger of Allah ﷺ said “Whoever memorizes ten ayat from the beginning of Surah Al-Kahf will be protected from the Dajjal.” [Sahih Muslim 809]  

Discussing the Dajjal in detail is beyond the scope of this article, but the focus will be on how each story in Surah Al-Kahf highlights a certain characteristic and how each characteristic builds upon the previous one. Just as the surah begins with

“Praise be to God, who sent down the Scripture to His servant and made it unerringly straight” [18:1]

These four characteristics are a road map and a straight shot to success. Moreover, Allah mentions that this success will be “an excellent reward that they will always enjoy” [18:2-3], unlike the temporary success found in this dunya. If we instill these four characteristics in our children and younger generations, then inshaAllah they will have secured both their dunya and akhirah.

Trait #1: Unshakeable Iman

In the first story of the young men of the cave, a group of youth faces the fitan of deen. They are persecuted for believing in only Allah which is at odds with the pagan beliefs of their town. But Allah tells us that when they stood up and declared:

“And We made firm their hearts when they stood up and said, “Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression.” [18:14]

Lessons from the story of the cave

He strengthened their hearts upon the truth. Notice how their hearts were strengthened after they proclaimed and stood for the truth. This is an important lesson for us as the help of Allah will sometimes come after we have sincerely taken the first step towards goodness – not before.

Due to the threats these young men received, they decided to leave their town in order to protect their imaan. The story goes on and Allah tells us that He protected these young men by having them fall asleep in a cave for 309 years after they left their families, their wealth, their community, and their entire lives behind – just so that they would not lose their imaan. 

In this first story, what characteristics did these young men exhibit? They had unshakeable faith in Allah . Allah always fulfills His promise and has complete power over everything. They understood very well what the Prophet would later teach our ummah:

“Be mindful of God, and He will take care of you. Be mindful of Him, and you shall find Him at your side. If you ask, ask of God. If you need help, seek it from God. Know that if the whole world were to gather together in order to help you, they would not be able to help you except if God had written so. And if the whole world were to gather together in order to harm you, they would not harm you except if God had written so.” [Tirmidhi]

Trait #2: Humility

In the second story, Allah relates to us the story of the man of the two gardens and the fitan of wealth. This man, in a conversation with his righteous neighbor, begins demeaning his neighbor and boasting about how he has more wealth than him. He arrogantly claims his belief that his wealth will never diminish and that he doesn’t believe in the Day of Judgment. His righteous neighbor advises him to be thankful and humble before Allah and as the story continues, Allah relates to us how the arrogant man’s gardens and wealth were destroyed.

In this second story, which characteristic did the neighbor of the man of the two gardens exhibit? He displayed humility and was humble and grateful to Allah . How does humility build upon the first characteristic of unshakeable imaan? True humility before Allah only comes when you have true imaan, know who Allah is, and understand your weak and temporary position in the universe. 

The Prophet also warned us about the opposite of humility: arrogance.

“No one will enter Paradise in whose heart is an atom’s weight of arrogance… arrogance means rejecting the truth and looking down on people.” [Tirmidhi]

Arrogance can lead to the destruction of one’s dunya and akhirah. 

Trait #3: Seeking Beneficial Knowledge

In the third story, we learn about the fitan of knowledge through the journey of Musa with Khadr . To fully understand this story, we need to go back to the hadith of the Prophet . 

“Once Moses stood up and addressed Bani Israel. He was asked who was the most learned man among the people. He said, ‘I.’ Allah admonished him as he did not attribute absolute knowledge to Him (Allah).” [Bukhari]

Lessons from surah al-Kahf

In this lengthy hadith in Bukhari, the Prophet gives us more details regarding this story. After Allah admonishes Musa , Musa immediately humbles himself and goes to meet and learn from Khadr , a prophet of Allah sent to another nation. And with him, Musa catches a glimpse of how Allah protects and has mercy on His Servants in ways we cannot possibly imagine and understand.

In this third story, which characteristic did Musa exhibit? He sought knowledge. How does this build on the second characteristic of humility? Only those who have humility are willing to admit their mistakes, admit they have more to learn, and are willing to make the struggle to seek teachers to learn from. 

In my personal experience, being born in Pakistan and growing up in a traditional desi household, there is a huge push to get our secular education and do well in school. Many of us are pushed to pursue careers in medicine, law, engineering, and other respectable and high-paying professions. But as the Prophet taught us,

“When Allah wishes good for someone, He bestows upon him the understanding of Deen.” [Bukhari and Muslim]

Just as we pursue excellence in our secular education, we should also pursue at the very least competence -if not also excellence- in our knowledge of our deen. Most of us will not become scholars of Islam, but we should know the fundamentals of our religion well and the basics of the specialized areas we are regularly engaged in. For example, someone involved in business and finance should at least have a working knowledge of the rulings and fiqh of business transactions, know who to ask when he has questions, and so on and so forth. 

As a final point regarding this story, the legendary American football coach Vince Lombardi said, “The only place success comes before work is in the dictionary.” We cannot expect that we will gain an understanding of our deen just by sitting at home and making a half-hearted du’a. If we want to truly gain knowledge, it requires effort, perseverance, and sacrifice. Musa recognized this, which is why he traveled to meet Khadr . And traveling during that age was done either on foot or on the back of an animal while sleeping in the wilderness. There were no five-star, air-conditioned hotels. Yet, Musa still put in the effort to travel to meet Khadr . He then stayed and continued to travel with Khadr and continued to struggle, all for the sake of gaining more knowledge. The Prophet informed us that

“Whoever travels a path in search of knowledge, Allah will make easy for him a path to Paradise.” [Muslim]

While the path to knowledge of our deen may not always be easy, the destination it leads to is worth it.

Trait #4: Serving Humanity

In the fourth and final story, Allah tells us about Dhul Qarnayn, the righteous king whom Allah tells us

“We established his power in the land, and gave him the means to achieve everything.” [18:84]

Here we learn about the fitan of power. Allah tells us about Dhul Qarnayn’s travels and how he would help different communities he interacted with. During the final of his travels that are mentioned, we are informed regarding a group of people living near the terrifying tribes of Yajuj and Majuj. Dhul Qarnayn had significant difficulty communicating with this group of people. However, Dhul Qarnayn spent the time and effort to do his best to understand their needs and understood that Yajuj and Majuj were causing significant problems throughout the land. So, with the help of these people, Dhul Qarnayn erected a large barrier between them and Yajuj and Majuj, trapping Yajuj and Majuj behind it. 

The group offered to pay and reward Dhul Qarnayn but Dhul Qarnayn answered,

“The power my Lord has given me is better than any tribute.” [18:95]

After the barrier’s completion, Dhul Qarnayn declared,

“This is a mercy from my Lord. But when my Lord’s promise is fulfilled, He will raze this barrier to the ground: my Lord’s promise always comes true.” [18:98]

Yajuj and Majuj’s release and conquering of the earth near the End of Times are one of the major signs of the Day of Judgment as recorded in the books of hadith including Sahih Muslim.

In this fourth and final story, which characteristic did Dhul Qarnayn exhibit? He served and helped others – he used the knowledge and power he was blessed with and put it to use to fulfill the needs of humanity, directly building upon the third characteristic of seeking knowledge. Francis Bacon once said, “Knowledge is power” and we see that in the story of Dhul Qarnayn. Dhul Qarnayn did not keep the knowledge he had to himself – he used it to benefit others. As the Prophet taught us,

“Allah helps the servant as long as he helps his brother.” [Muslim]

What is True Success?

Now, at the end of the surah, if we are able to incorporate these four characteristics into our lives, Allah reminds us what true success is.

“Indeed, those who have believed and done righteous deeds – they will have the Gardens of Paradise as a lodging,

Wherein they abide eternally. They will not desire from it any transfer.” [18:107-108]

It’s important to note that Allah mentions Jannat-ul Firdaws’ Al-A’ala which the Prophet taught us that,

“Al-Firdaws is the highest part of Paradise, and the center and the best of it.” [Tirmidhi, classified sahih by Shaykh al-Albani]

And unlike this temporary dunya, Paradise is truly forever.

In conclusion, the characteristic of success highlighted in each story builds upon itself in the following story. Only with true imaan will you truly be humble and have humility in front of Allah . And only with humility will you be amongst those who will seek knowledge as the arrogant believe they have nothing left to learn and master. Finally, those with knowledge and expertise are often put into leadership positions and given power, thus opening up opportunities to help and serve others.

This is in contrast with those who do not have iman and humility: knowledge can lead to arrogance or questioning of Allah’s Decree and, if given power, it is as John Acton once said: “Power tends to corrupt, and absolute power corrupts absolutely.” 

Now, every week as we recite Surah Al-Kahf, remember the roadmap to success Allah has given us. If we can nurture, develop, and instill these four characteristics of unshakeable imaan, humility, seeking beneficial knowledge, and serving humanity within ourselves, our families and children, and in our communities, inshaAllah we will enter the highest level of Paradise and remain there forever. 

[Points for this article were drawn from Sh. Yasir Qadhi’s Lessons from Surah al-Kahf and special thanks to Shaykh Ahmad Saleem for his review and constructive feedback!]

Related:

– Overcoming Trials | The Message of Surah al Kahf

– Lesson 1 From Surah Kahf

The post The Four Traits Of Highly Successful Muslims: Teachings From Surah Al-Kahf appeared first on MuslimMatters.org.

What is chaplaincy, anyway? And what do Muslim chaplains do? How do they fit into the grand scheme of the da’wah world? Zainab bint Younus speaks to Chaplain Sondos Kholaki about Islamic chaplaincy, the role of Muslim chaplains, and Ch. Sondos’s experiences in the field of hospital chaplaincy. This episode is a dive into more than just the medical healing you find at hospitals, but the spiritual healing journeys that also take place there.

Chaplain Sondos Kholaki serves as a hospital staff chaplain and a community chaplain in Southern California. She is a board-certified chaplain with the Association of Professional Chaplains (APC). Sondos earned a Master of Divinity degree in Islamic Chaplaincy from Bayan Islamic Graduate School/Claremont School of Theology. She is the author of Musings of a Muslim Chaplain (2020) and the co-editor of Mantle of Mercy: Islamic Chaplaincy in North America (2021).

Related:

The Bigger Picture: Understanding Loss, Sacrifice, and Purpose in Dhul Hijjah

Book Review – Mantle of Mercy: Islamic Chaplaincy in North America

Muslim Chaplains In An Evolving Profession

The post [Podcast] Hospitals And Healing: Islamic Chaplaincy | Ch. Sondos Kholaki appeared first on MuslimMatters.org.