Tag: patience

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Fasting New Muslims

Make This Ramadan Your Best Ramadan Ever

For every important event in our life it is useful to plan ahead and make needed preparations so that this occasion becomes an unforgettable event. Days are passing quickly as we are fast approaching the month of Ramadan. Can we make this our best Ramadan?

If you ask most Muslims about last Ramadan, they would tell you it feels very close, like only a few weeks or months ago.

Are you waiting for Ramadan and looking forward to its start?

Are you happy that Ramadan is nearly here, or are you worried about fasting in the summer?

Have you prepared yet your plan and program for the best month of the year?

A Gift From God

The month of Ramadan is one of those important occasions that we witness once a year. It is a gift from God. It is a golden opportunity for Muslims to get closer to God by increasing good deeds.

Ramadan is the month in which Muslims observe the obligatory fast which has been prescribed by God on those who believe in Him as it was prescribed on previous nations.

O you who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that you may attain piety. (Al-Baqarah 2:183)

The above verse explains the main purpose of fasting. It is to attain taqwa (God-consciousness) which means that every Muslim must be watchful of everything. He must watch out every word he utters and every action he does.

The literal manifestation of fasting is to abstain from food, drink and intimate relations from dawn to sunset. But the real meaning of fasting goes far beyond that. It is about avoiding gossip, backbiting, evil and idle talks, arrogance, lying, breaking promises, dishonesty, severing social ties, etc. Prophet Muhammad is reported to have said:

“Whoever fails to leave off ruinous speech, and acting on it [during Ramadan], God does not need him to leave off eating and drinking.” (Al-Bukhari)

Fasting is an excellent training opportunity on self-restraint as the fast teaches patience and perseverance. Prophet Muhammad (peace be upon him) is reported to have said:

“Fasting the month of patience and three days every month is equivalent to fasting the whole year.” (Ahmad)

The Prophet describes the month of fasting as the month of patience because fasting teaches how to control one’s inner self and its desires.

Every Muslim should do his best to make the coming month of Ramadan a landmark event this year. Put a target for yourself, like for example having all your sins forgiven by God and that you will be saved from Hellfire.

Ask yourself are you pleased with what you did last Ramadan? Will this Ramadan be the same as last year? Let this Ramadan be the beginning of real change. Make this Ramadan different from previous ones. Start to practice an act of worship that you never did before, or increase the acts of worship that you used to do before.

If you used to read the Qur’an once during the month of Ramadan, this year read it twice. If you used to do Tarawih (Night Prayers) alone, this year perform it in congregation. If you did not give charity, this year make it a daily habit to give to the needy what you can afford, even it is a small amount.

If you did not observe any voluntary fasting since last Ramadan, train yourself to observe fasting during the month of Sha`ban as the Prophet used to do.

I would like to also warn of negative preparations for Ramadan which some people do by storing too much food and drink, as if Ramadan is the month for eating not a month for abstaining from food and drink from dawn to sunset.

Fasting was prescribed two months before the obligation to fight to gain the rights of the oppressed. Those who are able to control their inner selves and their desires become stronger in the face of those who wrong them until they get back their rights.

Early Muslims used to read the Qur’an a lot in Sha`ban in preparation for Ramadan. They also used to give out in charity in Sha`ban to help the poor and the needy observe fasting during Ramadan. They also used to pray to God to bless the months of Rajab, Sha`ban, and Ramadan. This means that every Muslim should make du`aa’ a strong tool in making the best of Ramadan. Du`a should be recited before Ramadan that you witness this month, during Ramadan that God will accept your du`aa’ for yourself and for others, and after Ramadan that God will accept your fasting and reward you abundantly for it.

Suggestions and Useful Tips for Best Ramadan

It is said that: “Rajab is the month of planting seeds, Sha`ban is the month of watering the seeds, and Ramadan is the harvest season”. Therefore, think of what you want to harvest in Ramadan and start planting it and taking care of it in Rajab and Sha`ban.

A famous du`aa’ of Prophet Muhammad:

“Oh Allah give us the blessings of the month of Rajab and Sha`ban and allow us to reach Ramadan.” (Ahmad)

During Sha`ban remind yourself and your family of the virtues of fasting. Have at least a weekly session with your wife/husband and kids to talk about the significance of fasting. Get a booklet on fasting and read it with your children to make them love fasting. Focus on the virtues of Ramadan, that it is the month during which the Quran was revealed and that this month has the Night of Power which is better than a thousand months.

Always remember that in Ramadan rewards are multiplied, the gates of heaven are opened, the gates of hell are shut, and sins are forgiven. Be sure of God’s mercy on Muslims who observe fasting faithfully and avoid committing sins completely.

To make Ramadan the best month of the year, remember the following:

– Strengthen your faith during this month by confirming your belief in the unity of God.

– Have the intention of pleasing God with all your acts of worship.

– Keep away from the things that nullify your faith.

– Follow the footsteps of Prophet Muhammad.

– Feed the poor and the needy. Feel the gift of giving in Ramadan.

– Before going out for `Eid prayer, make sure to pay Zakat Al-Fitr.

– Perform the daily prayers at their fixed times and in congregation as much as you can. Attend the Tarawih prayers constantly and perform extra prayers. Rediscover the power of prayer in Ramadan and concentrate much while praying. Leave this worldly life behind your back once you raise your hands and say Allahu Akbar (God is the greatest).

– Visit your family members and relatives.

– Observe i`tikaf (retreat in the mosque) during the last ten days of Ramadan, if you can.

– Make the Qur’an your companion in Ramadan and have the intention to finish reading it at least once.

– Have the intention to offer sincere repentance to God.

– Have the intention to refine your manners and the way you treat others.

– Make any da`wah effort during Ramadan if you can, like distributing Ramadan-related da`wah materials (CDs, booklets, videos, PDF files, etc.).

– If you have the financial means, make iftar for new Muslims in your community to help them integrate with their fellow Muslims. You can also invite non-Muslims to such events to get to know them and introduce Islam to them through fasting.

– Make iftar meals and gifts for orphans and marginalized children to make Ramadan a happy occasion for them.

– Prepare your du`aa’ (supplication) list. Write down the du`aa’ (supplication) that you want to recite throughout the month. You can ask God for anything and everything. Choose the proper times and occasions of offering the du`aa’. The best supplication is during prostration, while offering the late night prayer, in the last days of Ramadan, and during Laylat Al-Qadr (the Night of Power). Prioritize your list of supplications. Observe the etiquette of making supplication. Start your supplication with praising God and sending peace and blessings to the Prophet Muhammad. Face the qiblah (direction) and raise your hands. Be sure that God will never let your hands empty when you pray to Him. Do not forget the oppressed people, the people of Syria, and Muslims in Burma (Myanmar).

We pray to God to allow us to live till next Ramadan, and make it the best Ramadan ever.

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Source: onislam.com.

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Categories
Ethics & Values New Muslims

The Truth Requires Patience

To acquire peace and tranquility through submitting yourself to the will of the One and Only God, the Creator of us, humans, and of the whole universe is the very meaning of Islam. Thus, to me Muslim is to to bear witness to the unique Oneness of God, worship Him alone following the teachings of His last Prophet (peace be upon him).

Islam in principle is a reference to the pure meaning of monotheism. This is the first logical basis to start from. And the prophets (peace be upon them) came as guidance to humans to show them how to live their life in accordance with the Will of God.

But today, after Prophets, and in a world full of temptations and contradictions, how could we determinedly stay away from Satan temptations and the evil things which are calling us day and night?

This is what the Qur’an warns us about in the words of God Himself:

Did I not enjoin on you, O you Children of Adam, that you should not worship Satan; for that he was to you an enemy avowed? (Ya-Sin 36:60)

To acquire this peace we need to get closer to God; to have deep and true faith in Him. And on the way to that we need patience.
So how could we acquire patience? And how would patience help protect us from Satan and evil?

Listen to Sheikh Ibrahim Zidan in this show as he talks about the definition of patience, the different types of patience, and how to maintain patience when calamity strikes.

Watch to know more.

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 Taken with kind permission from: thedeenshow.com.

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Categories
Ethics & Values New Muslims

The Moral System of Islam

Whatever leads to the welfare of the individual or the society is morally good in Islam.

Whatever leads to the welfare of the individual or the society is morally good in Islam.

Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances. To achieve these rights, Islam provides not only legal safeguards, but also a very effective moral system.

Thus, whatever leads to the welfare of the individual or the society is morally good in Islam and whatever is injurious is morally bad. Islam attaches so much importance to the love of God and love of man that it warns against too much formalism. We read in the Qur’an:

It is not righteousness that you turn your faces towards the East or West; but it is righteousness to believe in God and the Last Day and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the freeing of captives; to be steadfast in prayers, and practice regular charity; to fulfill the contracts which you made; and to be firm and patient in pain and adversity and throughout all periods of panic. Such are the people of truth, the God-conscious. (Al-Baqarah 2:177)

We are given a beautiful description of the righteous and God-conscious man in these verses. He should obey salutary regulations, but he should fix his gaze on the love of God and the love of his fellow-men.

We are given four directions:

a) Our faith should be true and sincere,

b) We must be prepared to show it in deeds of charity to our fellow-men,

c) We must be good citizens, supporting social organizations, and

d) Our own individual soul must be firm and unshaken in all circumstances.

This is the standard by which a particular mode of conduct is judged and classified as good or bad. This standard of judgment provides the nucleus around which the whole moral conduct should revolve. Before laying down any moral injunctions, Islam seeks to firmly implant in man’s heart the conviction that his dealings are with God, who sees him at all times and in all places; that he may hide himself form the whole world, but not from Him; that he may deceive everyone but cannot deceive God; that he can flee from the clutches of anyone else, but not from God’s.

Thus, by setting God’s pleasure as the objective of man’s life, Islam has furnished the highest possible standard of morality. This is bound to provide limitless avenues for the moral evolution of humanity.

By making divine revelations as the primary source of knowledge, it gives permanence and stability to the moral standards which afford reasonable scope for genuine adjustments, adaptations and innovations though not for perversions, wild variation, atomistic relativism or moral fluidity. It provides a sanction to morality in the love and fear of God, which will impel man to obey the moral law even without any external pressure. Through belief in God and the Day of Judgment, it furnishes a force which enables a person to adopt the moral conduct with earnestness and sincerity, with all the devotion of heart and soul.

It does not, through a false sense of originality and innovation, provide any novel moral virtues, nor does it seek to minimize the importance of the well-known moral norms, nor does it give exaggerated importance to some and neglect others without cause.

Rather, it takes up all the commonly known moral virtues and with a sense of balance and proportion it assigns a suitable place and function to each one of them in the total scheme of life. It widens the scope of man’s individual and collective life – his domestic associations, his civic conduct, and his activities in the political, economic, legal, educational, and social realms. It covers his life from home to society, from the dining-table to the battle-field and peace conferences, literally from the cradle to the grave. In short, no sphere of life is exempt from the universal and comprehensive application of the moral principles of Islam. It makes morality reign supreme and ensures that the affairs of life, instead of dominated by selfish desires and petty interests, should be regulated by norms of morality.

It stipulates for man a system of life that is based on all good and is free from all evil. It encourages the people not only to practice virtue, but also to establish virtue and eradicate vice, to bid good and to forbid wrong. It wants that their verdict of conscience should prevail and virtue must be subdued to play second fiddle to evil. Those who not respond to this call are gathered together into a community and given the name Muslim. And the singular object underlying the formation of this Ummah (community of Muslims) is that it should make an organized effort to establish and enforce goodness and suppress and eradicate evil.

Here we furnish some basic moral teachings of Islam for various aspects of a Muslim’s life. They cover the broad spectrum of personal moral conduct of a Muslim as well as his social responsibilities.

God-Consciousness

The Qur’an mentions this as the highest quality of a Muslim:

The most honorable among you in the sight of God is the one who is most God-conscious. (Al-Hujurat 49:13)

Humility, modesty, control of passions and desires, truthfulness, integrity, patience, steadfastness, and fulfilling one’s promises are moral values that are emphasized again and again in the Qur’an:

And God loves those who are firm and steadfast. (Aal `Imran 3:146)

And vie with one another to attain to your Sustainer’s forgiveness and to a Paradise as vast as the heavens and the earth, which awaits the God-conscious, who spend for charity in time of plenty and in times of hardship, and restrain their anger, and pardon their fellow men, for God loves those who do good. (Aal `Imran 3:133-134)

Establish regular prayer, enjoin what is just, and forbid what is wrong; and bear patiently whatever may befall you; for this is true constancy. And do not swell your cheek (with pride) at men, nor walk in insolence on the earth, for God does not love any man proud and boastful. And be moderate in your pace and lower your voice; for the harshest of sounds, indeed, is the braying of the ass. (Luqman 31:18-19)

In a way which summarizes the moral behavior of a Muslim, the Prophet (peace be upon him) said:

“My Sustainer has given me nine commands: to remain conscious of God, whether in private or public; to speak justly, whether angry or pleased; to show moderation both when poor and when rich; to reunite friendship with those who have broken off with me; to give to him who refuses me; that my silence should be occupied with thought; that my looking should be an admonition; and that I should command what is right.”

Social Responsibility

The teachings of Islam concerning social responsibilities are based on kindness and consideration of others. Since a broad injunction to be kind is likely to be ignored in specific situations, Islam lays emphasis on specific acts of kindness and defines the responsibilities and rights within various relationships. In a widening circle of relationships, then, our first obligation is to our immediate family – parents, spouse, and children – and then to other relatives, neighbors, friends and acquaintances, orphans and widows, the needy of the community, our fellow Muslims, all fellow human beings, and animals.

Parents

Respect and care for parents is very much stressed in the Islamic teaching and is a very important part of a Muslim’s expression of faith.

Your Sustainer has decreed that you worship none but Him, and that you be kind to your parents. whether one or both of them attain old age in your life time, do not say to them a word of contempt nor repel them, but address them in terms of honor. And, out of kindness, lower to them the wing of humility and say: My Sustainer! Bestow on them Your mercy, even as they cherished me in childhood. (Al-Israa’ 17:23-24)

Other Relatives

And render to the relatives their due rights, as (also) to those in need, and to the traveler; and do not squander your wealth in the manner of a spendthrift.(Al-Israa’ 17:26)

Neighbors

The Prophet has said: “He is not a believer who eats his fill when his neighbor beside him is hungry”, and: “He does not believe whose neighbors are not safe from his injurious conduct.” (Al-Bukhari)

Actually, according to the Qur’an and Sunnah, a Muslim has to discharge his moral responsibility not only to his parents, relatives and neighbors, but to the entire mankind, animals and trees and plants. For example, hunting of birds and animals for the sake of game is not permitted. Similarly, cutting down trees and plants which yield fruit is forbidden unless there is a pressing need for it.

Thus, on the basic moral characteristics, Islam builds a higher system of morality by virtue of which mankind can realize its greatest potential. Islam purifies the soul from self-seeking egotism, tyranny, wantonness and indiscipline. It creates God-conscious men, devoted to their ideals, possessed of piety, abstinence, discipline and uncompromising with falsehood. It induces feelings of moral responsibility and fosters the capacity for self-control.

Islam generates kindness, generosity, mercy, sympathy, peace, disinterested goodwill, scrupulous fairness and truthfulness towards all creation in all situations. It nourishes noble qualities from which only good may be expected.

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Source: islamweb.net

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Categories
Articles of Faith New Muslims

Fear and Hope: God’s Two Blessings

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If a person acts without concern and fear as if he came to this world only to live, then they should be concerned about themselves.

It is narrated in a prophetic saying that God said ”I will not give my servant two assurances at the same time.” (Ibn Hibban)

Fear and hope are two great blessings that God has given us or will do so in the future. Using these two blessings in a measured way as a vehicle to reach God is another blessing, indeed a greater blessing.

For a Better Life

There’s an association between one’s sense of security and a life of comfort and possibly luxury while fear is connected with leading a life in poverty and destitution. At first glance, this may readily provide a partial explanation to the hadith above, but it would be wrong to assume that this is an exhaustive commentary.

Another way to understand this hadith could be as follows:

If a person is living carefree and in indulgence in the world, is not concerned about the next life, and has no worries about the destruction of his soul and spiritual life, and if that person has no fear of the losing his subtle qualities, no fear of the death of his feelings and the extinction of his spiritual faculties and thus lives without fear, that person cannot be without fear in the next world.

If a person lives with fear in this world-fear in the sense mentioned above, and is always anxious both in his words and actions, saying: ”O my Lord! If it were not for Your benevolence, I could not protect my faith; if not for Your grace, I could not protect my subtle points; if not for Your generosity, I could not survive; if not for Your compassion and mercy, I cannot enter Heaven. If not for the beloved, the mercy of the world, I would not have found my way and would have remained in depravity.”

If he can always exist in this fear and frequently take himself to account, control himself, and take the opportunity to renew himself, in the next world-God willing-there will be no fear for him.

However, there is an indispensible truth in the way this question is phrased, and it is not far from the meaning expressed in the hadith. If a person acts without concern and fear as if he came to this world only to live, and if he never feels any anxiety, then that person should be concerned about himself.

In fact, even if this does not happen often, he should worry about living only in comfort and languor and feel shame for it. The following example clarifies the matter a little more.

As related in sound narrations, `Umar ibn `Abdulaziz would sometimes repeat the verse, ”When the chains are around their necks, and fetters (around their legs). They will be dragged,” (Ghafir 40:71) and would fall on the floor.

In addition, he would read this verse many times and pass out:

You consumed in your worldly life your (share of) pure, wholesome things, and enjoyed them fully (without considering the due of the Hereafter, and so have taken in the world the reward of all your good deeds). So this Day, you are recompensed with the punishment of abasement because of your scornful arrogance on the earth against all right, and because of your transgressing (the bounds set by God). (Al-Ahqaf 46:20)

Sound Heart/Belief

Yes, it is very normal for a believer with a sound heart to have such a concern, and actually this fear is the result of profound contemplations. But God may have also given this world in terms of substantial health to a person as He gave to `Abdur-Rahman ibn `Awf and `Uthman ibn `Affan, two giant believers.

In that case, believers should make use of their wealth for the sake of lofty purposes and serve humanity for the sake of God. It is not necessary to give away possessions entirely; it is better to give in measured terms to those who are in need.

A part of the assets should be retained so that they can be invested and wealth multiplied; thus, in the end one can donate a greater amount. Let it suffice that our intentions are pure, that we know this wealth is a trust from God and that we are ready to give it away when our Lord wants it.

This should be a benchmark against which we frequently check the level of our hearts. Can we comfortably say, deep within our consciences, that we are ready to give every time we hear the command and suggestions by Our Lord? Can we say, ’Yes, O My Lord, I am ready to give!’?

If we can do this, in other words, if the state of our heart is not attached to the possessions we have, then an increase in wealth can bear no negative impact upon us, and our property will not be the cause of any worry concerning the Hereafter, if God so wills.

On the other hand, if a person insists on living heedlessly, having no belief or spiritual quest, simply, yet unwisely seeking to please the never-pleased carnal self-may God forbid-such a person will be bogged down in the swamp, headfirst. Let these two points not be confused.

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Source: The Fountain Magazine

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Categories
Conversion Stories New Muslims

Theresa Corbin: Nothing but Islam Appealed to My Intellect and Feminist Ideals

By Theresa Corbin

muslim woman wearing hijab

I came to realize Islam is a world religion that teaches tolerance, justice and honor and promotes patience, modesty and balance.

My name is Theresa Corbin. I am a Muslim, but I wasn’t always. I converted to Islam in November 2001, two months after 9/11.

I was 21 and living in Baton Rouge, Louisiana. It was a bad time to be a Muslim. But after four years of studying, poking and prodding at world religions and their adherents, I decided to take the plunge.

Questions and Answers

I am the product of a Creole Catholic and an Irish atheist. I grew up Catholic, then was agnostic, now I’m Muslim.

My journey to Islam began when I was about 15 years old in Mass and had questions about my faith. The answers from teachers and clergymen – don’t worry your pretty little head about it – didn’t satisfy me.

So I did what any red-blooded American would do: the opposite. I worried about it. For many years. I questioned the nature of religion, man and the universe.

After questioning everything I was taught to be true and digging through rhetoric, history and dogma, I found out about this strange thing called Islam. I learned that Islam is neither a culture nor a cult, nor could it be represented by one part of the world. I came to realize Islam is a world religion that teaches tolerance, justice and honor and promotes patience, modesty and balance.

As I studied the faith, I was surprised many of the tenants resonated with me. I was pleased to find that Islam teaches its adherents to honor all prophets, from Moses to Jesus to Mohammed (peace be upon hem), all of whom taught mankind to worship one God and to conduct ourselves with higher purpose.

I was drawn to Islam’s appeal to intellect and heartened by the Prophet Mohammed’s quote, “The acquisition of knowledge is compulsory for every Muslim, whether male or female”. (Ibn Majah)

I was astounded that science and rationality were embraced by Muslim thinkers such as Al-Khawarizmi, who invented algebra; Ibn Firnas, who developed the mechanics of flight before Leonardo DaVinci; and Abu al-Qasim al-Zahrawi, who is the father of modern surgery.

Here was a religion telling me to seek out answers and use my intellect to question the world around me.

Taking the Plunge

It was 2001, and I had been putting off converting for a while. I feared what people would think but was utterly miserable. When 9/11 happened, the actions of the hijackers horrified me. But in its aftermath, I spent most of my time defending Muslims and their religion to people who were all too eager to paint a group of 1.6 billion people with one brush because of the actions of a few.

I was done being held hostage by the opinions of others. In defending Islam, I got over my fear and decided to join my brothers and sisters in the faith I believed in.

My family did not understand, but it wasn’t a surprise to them since I had been studying religion. Most were very concerned for my safety. Luckily, most of my friends were cool about it, and even curious to learn more.

The Scarf

These days, I am a proud wearer of hijab. You can call it a scarf. My scarf does not tie my hands behind my back, and it is not a tool of oppression. It doesn’t prevent thoughts from entering my head and leaving my mouth. But I didn’t always know this.

Studying Islam didn’t immediately dispel all my cultural misconceptions. I had been raised on imagery of women in the East being treated like chattel by men who forced them to cover their bodies out of shame or a sense of ownership.

But when I asked a Muslim woman “Why do you wear that?”, her answer was obvious and appealing: “To please God; to be recognized as a woman who is to be respected and not harassed. So that I can protect myself from the male gaze.”

She explained how dressing modestly is a symbol to the world that a woman’s body is not meant for mass consumption or critique.

I still wasn’t convinced and replied, “Yeah, but women are like second class citizens in your faith?”

The very patient Muslim lady explained that, during a time when the Western world treated women like property, Islam taught that men and women were equal in the eyes of God. Islam made the woman’s consent to marriage mandatory and gave women the opportunity to inherit, own property, run businesses and participate in government.

She listed right after right that women in Islam held nearly 1,250 years before women’s lib was ever thought of in the West. Surprisingly, Islam turned out to be the religion that appealed to my feminist ideals.

Getting Married

It might shock you to know that I had an arranged marriage. That doesn’t mean I was forced to marry my father’s first choice suitor, like Jasmine from “Aladdin”. Dad didn’t even have a say.

When I converted, it wasn’t a good time to be a Muslim. Feeling isolated, alienated and rejected by my own society pushed me to want to start a family of my own. Even before converting, I had always wanted a serious relationship but found few men looking for the same.

As a new Muslim, I knew there was a better way to look for love and a lifelong partnership. I decided that if I wanted a serious relationship, it was time to get serious about finding one. I wanted an arranged marriage.

I made a list of “30 Rock”-style deal breakers. I searched. I interviewed. I interrogated friends and families of prospects.

I decided I wanted to marry another convert, someone who had been where I was and wanted to go where I wanted to go. Thanks to parents of friends, I found my now-husband, a convert to Islam, in Mobile, Alabama, two hours from my New Orleans home. Twelve years later, we are living happily ever after.

Not every Muslim finds a mate in this manner, and I didn’t always see this for my life. But I am glad Islam afforded me this option.

Living in a Post-9/11 World

I never had to give up my personality, American identity or culture to be a Muslim. I have, at times, had to give up on being treated with dignity.

I have been spat on, had eggs thrown at me and been cursed at from passing cars. And I have felt terror when the mosque I attended in Savannah, Georgia, was first shot at, then burned down.

In August 2012, I moved back home to New Orleans, where being different is the norm. I finally felt safe- for a while. But now, with the continuous news coverage of the un-Islamic group known as ISIS, I have been subjected to much of the same treatment I received in other cities. And I now feel less safe than I ever have.

It enrages me to know there are some who call themselves Muslims and who distort and misappropriate Islam for political gains.

It weighs on me knowing that millions of my countrymen see only these images as a representative of my religion. It is unbearable to know that I am passionately hated for my beliefs, when those hating me don’t even know what my beliefs are.

In my journey to Islam, I came to learn that Muslims come in all shapes, sizes, attitudes, ethnicities, cultures and nationalities. I came to know that Islam teaches disagreement and that shouldn’t lead to disrespect, as most Muslims want peace.

Most of all, I have faith that my fellow Americans can rise above fear and hatred and come to learn the same.

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Source: cnn.com

Theresa Corbin is a writer living in New Orleans. She is the founder of Islamwich and a contributor to On Islam and Aquila Style.

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Categories
Conversion Stories New Muslims

More US Hispanic Women Convert to Islam

Hispanic Women

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These women feel more at ease with the traditional expectations of women in Muslim society.

Latinos are one of the fastest growing groups in the Muslim religion. The Pew Research Center says about six percent of American Muslims are Latino. And women make up a little more than half of the new converts (the people who have changed their religion to Islam).

On a recent Friday, men listened to their imam at Masjid Miami Gardens in Miami, Florida. This clergyman spoke about forgiveness.

On the upper level of the Gardens, the women watch through glass. They hear the imam through a monitoring system.

This is the world that Greisa Torres entered four years ago. That is when she arrived in Miami from Cuba. She says she lost her identify in the move, and found it in the Prophet Muhammad (peace be upon him).

Ms. Torres converted to Islam while pregnant with her second son.

“It’s very hard for me because we don’t have family here, just my husband and my kids. On this day, my baby, my Mahdi Aparicio, this day he was born. That’s why I convert to Islam, because I’m scared.”

Some estimates say there are 3,000 Hispanic Muslims in the Miami area and more than 40,000 nationwide.

Stephanie Londono received a master’s degree from Florida International University. She published a study about religious conversions by Latinas, women of Hispanic ancestry.

Safe Haven

Ms. Londono says some women turn to Islam because they reject Western values. They believe success in the West is measured by careers, education or wealth.

These women feel more at ease with the traditional expectations of women in Muslim society. They feel that what some consider less freedom in this way of life is something good or a benefit.

Ms. Londono says they like clear definitions between “halal”, meaning acceptable, and “haram”, which means unacceptable.

“So they know exactly where they stand. So the Qur’an happens to become this book that is almost like a guidebook, that tells you exactly how to wear, what to wear, when to wash, what to eat, how to behave, when to pray…”

Representing Islam

Less traditional Muslim women may avoid the hijab. But Latinas are happy to wear this head covering. Ms. Londono says they purposely speak Spanish while their heads are covered to show they represent Islam.

“When the people see you with the hijab, they respect you. It’s emotion you feel because you are different.”

Being seen in public in a hijab breaks traditional images that all Arabs are Muslims and all Hispanics are Catholic.

Ms. Torres also discovered similarities in the cultures as she changed religion. For example, 4,000 Spanish language words have roots in Arabic. This is because Moors (Arabs) occupied Spain in the Middle Ages.

Greisa Torres finds this useful. Some of what she is learning about Islam is taught in Arabic.

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Source: voanews.com

 

This report was based on a story from VOA’s Carolyn Presutti. Jeri Watson wrote the story for VOA Learning English. George Grow was the editor.

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Articles of Faith New Muslims

Emigration to Madinah: Lessons for New Muslims

The mountain of Thawr

Emigration to Madinah: Lessons for New Muslims. What lessons does the Prophet’s Hijrah offer on the life of a Muslim?

The early Muslim community suffered a lot before they were ordered to leave Makkah and go to Madinah.

The persecution exercised against Muslims increased especially after the death of Prophet Muhammad’s beloved wife, lady Khadijah and his uncle, Abu Talib. At a certain point, it was necessary to look for a new soil to plant the seed of Islam, to spread the word of God, and to practice Islam in a secure and receptive environment.

I am not going to give a detailed account of the events of the Prophet’s emigration to Madinah. Such details can be found in the Hadith Collection of Al-Bukhari (hadith no. 245). However, I am going to mention some lessons that can be drawn from this great event in the history of Islam.

The first lesson is patience. By patience I mean enduring the hardships put forward by the people of Quraish to check the tide of Islam. Muslims were boycotted; they were not allowed to buy and sell in the open market or engage in any business. However, they persevered and accepted the tribulation.

After the command of emigrating to Madinah, Muslims left behind everything they loved, their families, friends, their country, etc. Why did they do that? Because they put their trust in God and cherished hope in His mercy that He will make a way out for them. In Madinah, Muslims were free to practice their religion and they were able to establish a new state.

New Muslims can learn from this lesson that there is some light at the end of the tunnel.

You might be treated badly or ridiculed by your families, neighbors and friends. Therefore, do like what the early Muslims did; endure the hardships with patience. Do not lose hope. Rest assured that your decision to take Islam your way of life will not let you down.

Put Your Trust in God

Nothing on earth should make you give up. See how the Prophet behaved when he was in the cave and the people of Quraish were following him. His friend Abu Bakr  reported that: ”I was in the company of the Prophet in the cave, and on seeing the traces of the pagans, I said, “O Allah’s messenger if one of them (pagans) should lift up his foot, he will see us.” He said, “What do you think of two, the third of whom is Allah?” (Al-Bukhari)

Put your trust in God and be sure that He is always there to help you.

Although the people of Quraish were hostile towards the Prophet and wanted to put an end to his life and message, they used to call him the truthful and the trustworthy. They used also to entrust him with their valuables. What a contradiction!

His honesty was put to test when he was ordered to emigrate. What would he do with the valuables entrusted with him? Would he use it to make his emigration plan successful? Would he give it to his followers? On the contrary, the Prophet asked his cousin `Ali ibn Abi Talib to delay his emigration for three days so that he can return to people their valuables.

We learn from this situation that when you are put to test, do not forget your principles. Do not forget what your religion asks you to do. Islam urges you to be honest with all people, Muslims and non-Muslims.

If a colleague or friend entrusts you with something and it happens that you are not in good terms with him, do not give yourself excuses misusing the trust. You have to return it to him immediately. By this you will be teaching him something about Muslim’s ethical code.

A Professional Guide

When the Prophet and Abu Bakr decided to leave Makkah, they wanted to get the job done professionally. Therefore, they hired `Abdullah ibn Urayqit, a non-Muslim who was a professional guide in Makkah, to act as their guide. Lady Aishah reported that:

“Allah’s Messenger and Abu Bakr had hired a man from the tribe of Bani Al-Dil from the family of Bani `Abd ibn `Adi as an expert guide, and he was in alliance with the family of Al-`As bin Wa’il Al-Sahmi and he was on the religion of the people of Quraish. The Prophet and Abu Bakr trusted him and gave him their two she-camels and took his promise to bring their two she-camels to the cave of the mountain of “Thawr” in the morning three nights later. And (when they set out), `Amir ibn Fuhairah and the guide went along with them and the guide led them along the sea-shore.” (Al-Bukhari)

We learn from this situation that there is no problem to seek the help of people of other faiths as long as they are qualified enough and have more experience than Muslims. If it happens that a new Muslim is in trouble and the solution to his trouble is in the hand of someone who belongs to another religion, he should seek his help as long as he is a trustworthy person.

If there is a vacant job for which two persons apply, Islam teaches that proficiency comes before piety. Take the professional even he is not Muslim. By this, you are doing the Muslim who is not qualified enough a favor. He will learn more and gain more experience so that next time he will be accepted.

In Madinah

After the Prophet arrived to Madinah, the people of Madinah welcomed him and protected him as they would protect themselves and their families. The Prophet ordered that each Helper (one of the Ansar) would have an Emigrant (Muhajir) brother.

In their new life after conversion, new Muslims should interact with their Muslim community and they have to adapt to the customs of their community. New Muslims are the emigrants and Muslim communities are the helpers (Ansar). Muslim communities should welcome new Muslims and help them.

Another important lesson of the Hijrah is how the Prophet approached those who showed interest in Islam. When he met the first delegation of the Khazraj he just told them about Islam and only urged them to read the Qur’an. Next year he told them about the acts of worship, manners and virtues. In the second Aqabah pledge, the Ansar accepted to protect the Prophet and his followers as mentioned above.

This is how new Muslims should be approached. First, they have to be convinced of God’s Oneness. In later stages, they can learn how to perform the Prayer, pay the zakah, observe fasting, etc.

It is noteworthy that what we celebrate on the month of Muharram is the beginning of applying the Islamic calendar because the emigration took place in the month of Rabi` Al-Awwal not in Muharram.

So, let’s make the new Hijri year a new start

for all of us.

Let’s make it a turning point in our life.

Let’s start a new leaf.

Let’s purify our intentions in every action we do and make it only to please God the Almighty.

Let’s apply the actual meaning of Hijrah as the Prophet is reported to have said: “An emigrant is the one who abandons what Allah has made unlawful.” (Al-Bukhari)

 

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Articles of Faith New Muslims

Tawakkul: The Third Stop of Your Spiritual Journey to God

By Dr. Jasser Auda

Relying on God (tawakkul) is one of the important Islamic concepts that may be misunderstood and therefore might lead to undesirable results. This misunderstanding might also lead to some forms of deviation and introducing innovations in religion. Likewise, it might result in a state of failure in both religious affairs and worldly affairs.

When you leave worldly affairs to unreliable people, neglect the means, or quit your work completely, you are deviating from the path of relying on God and practicing apathy (tawaakul) not relying on God (tawakkul).

Ibn `Ata’illah says: (Save yourself from worrying (tadbir). Somebody else already took care of your affairs for you.) What is meant by tadbir here?

Tadbir in Arabic means considering the results and outcomes of a certain action. Therefore, tadbir is closely connected with outcomes. In their turn, the outcomes are connected with the concept of relying on God. God says:

… so that they answered, “God is enough for us; and how excellent a guardian is He! (Aal `Imran 3:173)

Then, when you have decided upon a course of action, place your trust in God: for, verily, God loves those who place their trust in Him. (Aal `Imran 3:159)

In God, then, let the believers place their trust! (Aal `Imran 3:160)

Thus, the virtue of relying on God is mentioned and highly praised in many Qur’anic verses and what is mentioned frequently in the Qur’an is of profound significance and takes high priority.

There is a considerable difference between relying on God and worrying which is the same difference between the means and outcomes. By this I mean that there is a difference between work represented in striving to achieve the goals, exerting efforts and devoting time and the outcome of this work represented in events, figures, and results.

Your role is to strive and rely on God. You do not have to worry about the process of governing such affairs. It is God who governs everything. “And who is it that governs all that exists?” (Yunus 10:31) , this is a clear question raised in the Qur’an.

Take the Means, Leave the Outcomes to God

God governs all that exists. You have to take the means and leave the outcomes to God because taking the means and causes is part of relying on God. When the Prophet (peace be upon him) wanted to give an example of relying on God, he said: “If you had all relied on Allah as you should rely on Him, then He would have provided for you as He provides for the birds, who wake up hungry in the morning and return with full stomachs at dusk.”

You are like the bird. The bird does not stand on one branch of a tree all the time waiting for the grains. But it moves from one branch to another until it gets the grains. The bird has to do its best to get the grains, and providing the bird with the grains is God’s work.

Therefore, you should take the means and leave out the outcomes to God. Some Muslims- even those who are on the path to God- do not take the means, stay at the mosque all the time and ask people for food and clothes. They argue that governing things is not their task. Their argument is correct, but they have to rely on God and relying on God necessities having recourse to the means and the causes of achieving goals.

It is reported that a man used to stay at the mosque all the time arguing that he is devoting himself and his time to worship God. The Prophet asked about the one who takes care of him. The Prophet was told that the man’s brother takes care of him. The Prophet replied: “His brother is better than him.” `Umar ibn al-Khattab advised some people who stayed at the mosque and said “We are relying on God.” He said his common words: “The sky does not rain gold or silver.”

If one cannot attain success after having recourse to every necessary means, this is a proper situation to really rely on God. If the means you have taken fail you, you might say: O God, I have done my best and I left no stone unturned, what should I do? At this point, you are indeed putting your trust in God.

What is not conformable with relying on God is not to do anything or not to have recourse to every kind of means and causes of success. Some ignorant people ignore taking the necessary means intentionally. What is needed from you is to take all the means, and then rely on God.

Sometimes God might withhold form me the causes, the means and take from me my power so that I return to Him and rely on Him. This is a valuable God-given gift.

Relying on God is not inconsistent with what we call nowadays planning, making a feasibility study, studying the market, etc. All this is part of relying on God because by planning, organizing, studying, etc. we are having recourse to the means of success. If you are a trader, you have to make a feasibility study and do your calculations. If you lose, this is God’s decree. If you win, it is also God’s decree. You do not have to worry about the outcomes. To lose or to win, to succeed or to fail, is not your business.

Even in religious issues whether they have to do da`wah (Islamic call) issues, scientific issues, or worship issues, you do the thing and leave the rest to God. For example, you worship God by calling people to do good deeds but guiding those people is left to God. God says:

It is not for you (O Prophet) to make people follow the right path, since it is God (alone) who guides whom He wills. (Al-Baqarah 2:272)

Verily, you cannot guide aright everyone whom you love: but it is God who guides him that wills (to be guided); and He is fully aware of all who would let themselves be guided. (Al-Qasas 28:56)

Ibn `Ataillah says: (Save yourself from worrying. Somebody else already took care of your affairs for you.). What is meant by “somebody else”? Who provides you with the means of living? Who plans for your success? Who decides on the outcomes? It is God the Almighty. Therefore, if somebody else has done something for you, why you go and do it yourself?

This is a very simple rational issue. If there is a specialist in a certain field doing something for you, it is not proper to go and do it yourself. How about if the one who is taking care of this thing is God Himself!

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The article is excerpted from “Some of Al-Hikam Al-Ataiyyah” (The Path to God: A Journey with Ibn `Ata’illah’s Words of Wisdom In the Light of the Quran, the Prophetic Tradition, and Universal Laws of God- By Dr. Jasser Auda

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New Muslims Society

How the Prophet Cared for Converts

We can admit that we have a lot of room for improvement to get back to this idea of Islam being a refuge for people as they embrace Islam.

We have a lot of room for improvement to get back to the fact of Islam being a refuge for people as they embrace Islam.

It’s amazing to reflect upon that moment when the revelation came to the Prophet (peace be upon him) and how people begin to embrace Islam and begin to follow the Prophet.

In a very real way Islam comes as a healing, but also as a disruptive force to the Arabian Peninsula. The nature of true religion is that it adds a taste to the society and highlights the negative things and ills in that society that need to be remedied. And it acts as the refuge for people in that society that may be suffering from the ills and in it. And this was the very case when Allah revealed the final revelation to our beloved Prophet Muhammad (peace be upon him).

And so, people begin to embrace Islam, at first in smaller numbers, congregating in Dar Al-Arqam (the house where the Muslims used to meet) in Makkah. Then, as time passes, more and more people embrace Islam.

Just reflect for a moment on the idea that the Prophet and his closest Companions were there for people as they embraced Islam. That was a was a very real opportunity for a human transition to take place in addition to people processing and digesting the revelation as it came to the Prophet. With that came the idea of there being a refuge or safe place for people as they embraced Islam.

If you fast forward to our day and time and think for a moment about the parallel between Dar Al-Arqam; this refuge for new Muslims, this safe space for people, and what people find in our communities, I think– if we were honest with ourselves- we can admit that we have a lot of room for improvement to get back to this idea of Dar Al-Arqam; to get back to the idea of a refuge for people as they embrace Islam.

Social Redemption

Just because like people were fleeing from negative norm in the Arabian Peninsula in the sixth century to Islam, there are people embracing Islam today, not only seeking other-worldly redemption, not only seeking theological truth, but also seeking social redemption and seeking social safety. So, as they come to the Muslim community they are going to look for a safe space.

Reflect for a moment on the idea the Companions could talk to the Prophet about whatever was going on in their life for better or for worse, and the way they met with that open prophetic heart.

Reflect for a moment upon the priority the Prophet put on new Muslims and the sensitivity that day brought with them.

In an authenticated narration, in different variances of it, Mother `A’ishah (may Allah be pleased with her) said that the Prophet said to her: “O `A’ishah! Were your people not new to Islam, I would have rebuilt the Ka`bah on the foundation of Abraham.” (Al-Bukhari)

In other words, the Prophet knew that the Ka`bah was built on other than the exact foundation that Abraham (peace be upon him) had built it, and that if it wasn’t going to affect the sensibilities of the people of Makkah who were new to Islam, he would have put it back into its original foundation. So, think about it. For the Prophet (peace be upon him) the sensibilities of people that were new to Islam are a priority over the exact placing of the Ka`bah.

So what then does this say about us if we were to say: ‘well, you know we really want to make a safe space for converts in our community, but it would disrupt the standard of religiosity’? As it were we’ve established our community and it would disrupt the kind of norm that we have in our community. So, converts are going to have to find another kind of comfort from whatever going on.

I think that we can do better; we can revisit this idea and make our community spaces safe spaces for people as they are new to Islam, as they are fleeing from whatever they are fleeing from to Islam. And whether this be by way of conversion to Islam or by way of recommitment to Islam or revisiting Islam, we have a lot of room for improvement in terms of making sure that our communities are safe spaces.

We ask Allah to give us success to be with what is pleasing to Him in that regard and enable us to bring about more safe spaces in our community.

Watch Sheikh Usama Canon’s talk here…

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New Muslims Reflections

Reflection: The Fifth Stop of Your Spiritual Journey to God

By Dr. Jasser Auda

“Bury yourself in the land of anonymity. A seed that is never buried underground will never produce. There is nothing more beneficial to the heart than an isolation that allows it to enter a state of reflection.”

If we want to understand well the meaning of awe, hope, relying on God, and sincerity and want to turn this rational understanding to a heart feeling, then the way, as Ibn `Ata’illah suggests, is to reflect.

Reflection is a marvelous form of worship that pushes people in their path to God. It helps people achieve their spiritual goals. The Prophet (peace be upon him) said: “Reflection for one hour is better than worship for sixty years.”

This is because the one who spends his time reflecting on God, His creation, His universal laws, His religion, and His legislation, is really converting the mere rational information to sincere conditions and spiritual lights.

Verily, in the creation of the heavens and the earth, and in the succession of night and day, there are indeed messages for all who are endowed with insight, (and) who remember God when they stand, and when they sit, and when they lie down to sleep, and (thus) reflect on the creation of the heavens and the earth: “O our Sustainer! You have not created this without meaning and purpose. Limitless are You in Your glory! Keep us safe, then, from suffering through fire! (Aal `Imran 3:190-191)

Those who are endowed with insight reflect on the creation of the heavens and earth and on the day and the night based on the knowledge and information they know about the universe. Many people possess such information in their minds only without reaching their hearts.

On the other hand, those who reflect on the universe calling to their minds the Creator of the universe, or reflect on the heavens and the earth calling to their minds the Maker of the heavens and the earth, their reflection will eventually lead them to admit in their hearts “You have not created this without meaning and purpose.” Reflection will make them stand in awe of God, therefore they pray to God: “Keep us safe, then, from suffering through fire!”. Thus reflection has a significant influence on the heart. God says:

Only such as are endowed with (innate) knowledge stand (truly) in awe of God: (for they alone comprehend that). (Fatir 35:28)

True Isolation

In this word of wisdom Ibn `Ata’illah points to another concept that supports the concept of reflection that is of anonymity and isolation. This concept is one of the concepts that many people misunderstand and take them away from the true objectives of religion and the spirit of Islam.

By the Arabic word khumul, Ibn `Ata’illah does not mean laziness, however he means the state of obscurity from fame. This state is achieved when one isolates himself from people. This isolation is for a limited period, as isolation from the world for a long time without any kind of interaction is against the teachings of Islam. The Prophet is reported to have said: “There is no monasticism in Islam.”; “The Muslim who interacts with people and is patient when they harm him is better than a Muslim who doesn’t mingle and is not patient when people harm him.” (Al-Bayhaqi)

Therefore, a Muslim interacts with people, works, gets married, visits his relatives and his neighbors, enjoins good and forbids evil, befriend people, etc.

Then, what does Ibn `Ata’illah mean by “isolation”? Is there evidence in the prophetic tradition to support it? Or is it an innovation?

The clear origin of isolation, in addition to the Prophet’s isolation in the cave of Hira’ before and after the Revelation, is the Prophet’s staying in the mosque to worship God during the month of Ramadan and during other months.

Abu Hurairah (may Allah be pleased with him) reported that the Prophet used to perform I`tikaf (staying in the mosque to worship God) every year in the month of Ramadan for ten days, and when it was the year of his death, he stayed in the mosque for twenty days.

`A’isha (may Allah be pleased with her) reported that the Prophet used to perform i`tikaf in the last ten days of Ramadan until he died, then his wives continued to do i`tikaf after he died. She also reported that the Prophet performed i`tikaf for twenty days during the month of Shawwal.

Ibn `Ata’illah makes a connection between this prophetic tradition and a divine law which states that every plant or animal or even human being that is expected to grow and produce should be buried in the darkness and grow away from external factors.

Thus, a seed is planted in the darkness of the earth until its roots and branches begin to grow, then it splits the soil and comes to the surface. A fetus grows in the darkness of the mother’s womb until its organs and nerves are formed, then it comes to life.

Likewise, the heart and the mind grow through retreat in the mosque or through isolation from the creation until one gets into the state of spiritual and divine thoughts. When one reaches this state, he can travel from the world of the universe to the world of the Originator, from the word of the Creatures to the world of the Creator, from the world of the sings, rules and rituals to the world of meanings, wisdoms and objectives. How beneficial is this to the heart! How great is this isolation that takes one back to the purity of faith and the truthfulness of the connection with God!

Otherwise “a seed that is never buried underground will never produce”, as Ibn `Ata’illah says. This is a constant universal law that will never be changed.

Benefits of Temporary Isolation

Temporary isolation from the creation has other benefits. One benefit is that it helps one to avoid committing sins. This is because most sins are the result of mingling with people. He who is alone does not commit sins.

Another benefit of isolation is that it trains the servant to protect his tongue against its destructive vices. God says: “However, man is, above all else, always given to contention.” (Al-Kahf 18-54)

Isolation also trains the servant to purify his intention to God because he will not occupy himself with how people look at him and what they will say about him. Though showing off may find its way to one’s heart even if one is alone when one occupies himself with how people think about him.

Therefore, Ibn `Ata’illah says elsewhere: “Perhaps showing off in good works has entered upon you from where people do not see you.” At any rate, isolation involves a kind of training on how to make the intention purely for God and how to forget the people around you and how they think about it positively or negatively.

If the servant looks for what benefits his heart, he will make progress in his spiritual journey to God. Sometimes we forget the work of the heart and focus on the work of the organs. This hardens the heart and leads to forgetfulness, and puts some obstacles and difficulties in the course of one’s journey to God. However, temporary isolation from the people and reflection on God help one reach his destination quickly. There is nothing more beneficial to the heart than an isolation that allows it to enter a state of reflection.

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The article is excerpted from “Some of Al-Hikam Al-Ataiyyah” (The Path to God: A Journey with Ibn `Ata’illah’s Words of Wisdom In the Light of the Quran, the Prophetic Tradition, and Universal Laws of God- By Dr. Jasser Auda

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