Tag: worldly affairs

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Muslim Lifestyle New Muslims

Work and Spiritually: Where Do They Meet?

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With sincere intentions and noble efforts you can hopefully recreate some of that much needed spiritual reformation.

For many of us as Muslims out in the working world or even at home, it can be a challenge to sustain our spirituality post-Ramadan. Many people I know complain of the need to reform their spiritual habits and I count being in in good companionship as one of the vital ways to continually boost your spiritual development.

In the modern day, it is easy to slip out of the ‘spiritually developing’ zone, especially when you are in a non-Muslim environment and don’t have the same network of ‘sisterhood’ or ‘brotherhood’ to encourage your spiritual growth let alone as much free time.

I know of many friends who are in professions such as doctors, lawyers and even bankers who feel this ‘void’ in spirituality after venturing out into the working world. They feel a real dip in their faith and are crying out for ways to stay in touch with their spirituality in the workplace.

This article is an attempt at providing practical ways for spiritual reformation that I have personally adopted to use in the working world. Although it will be a real challenge for many, with sincere intentions and noble efforts you can hopefully recreate some of that much needed spiritual reformation.

1- Find Good Work Buddies

Although it’s easier to surround yourself with Muslims, I have personally found that even being in the presence of people from other faiths can strengthen your own faith. It is important to find a work buddy who you can openly discuss your faith with and be in good company. Even if it can’t be a Muslim colleague, then at least a colleague who understands and respects you and your faith values. I often find that non-Muslim colleagues are more interested in chatting about general life matters, so find areas of common interest before you start talking to them about matters related to your faith.

For those of us fortunate to work in a predominantly Muslim environment, having good company is still important as we can often lose ourselves amidst work. In our office, we’ve started a regular 10 minute reminder with the sisters once a week which we rotate between staff to help us remind each other of how to strive to be better Muslims – it’s often the spiritual dose we need for the rest of the week’s work!

2- Talk about Faith

One of the beauties of working with non-Muslim colleagues is that there is a natural sense of curiosity about you as a Muslim, but also at a human level so ensure you break down any barriers and connect with them at a human level first. Find out about their life outside of work without prying too much of course! This always opens doors to then talking about more personal matters like your faith.

Hopefully by developing a bond with your colleagues which goes beyond work you can comfortably and confidently talk about what it is like being a Muslim. Being a visible Muslim woman at work, maybe through wearing the hijab, is a walking da`wah opportunity, as every action and conversation teaches others about Islam.

Also, I have often found my non-Muslim friends have niggling questions about Islam which I am able to talk to them about openly once we’ve built a good working relationship.

3- Read, Read and Read!

There is one practice I have continued since university to develop myself spiritually, which is reading books – the more I read the more I realize how little I actually know! It is vital you read Islamic books on spiritual development such as Al-Ghazali’s works. You can even fit this reading into your travel time to work as I often do by reading on my Kindle.

balanced life

Despite the challenges, it is really important to have a work-life balance for your wellbeing.

During lunch breaks you can also read articles which will boost your faith and remind you of Allah through websites such as Muslim Matters, Suhaib Webb or ProductiveMuslim.com to keep you stimulated and get a refreshing ‘spiritual break’.

4- Attend a Regular Circle/Class

Despite the demands on your time as a professional Muslim and even at home, it is really important to have a work-life balance for your wellbeing. One of the ways to boost your spirituality is to attend a regular class, even if it is online rather than in person, to surround yourself with like-minded people as well as to continue to benefit in the pursuit of knowledge.

Find out what local circles are taking place, some workplaces even have Muslim associations and events you can attend or better still set one up of your own! I often tell sisters that they need to ensure they invest in themselves to grow spiritually and emotionally.

5- Use Salah to Re-focus

We are blessed as Muslims to have the daily salah, yet so many of us rush through prayer in a bid to get other work done.

Instead, we should use salah to refocus and re-energized ourselves for work. I often find that when I have a difficult task to do at work, just switching off and going to pray helps me come back more focused to tackle the task.

Also, prayer is a constant reminder that we are dependent on Allah’s Help to succeed at work and any task which lies ahead. So capitalize on this spiritual booster in your working day!

Once you’ve started to take the above steps, make du`aa’ that Allah places blessing in your work and time through your endeavors to better yourself. Remind yourself of the importance of holding onto your faith values and how you are an ambassador for Islam through your actions in the workplace. Hopefully, using the steps above you can begin to make spiritual reformations at work and beyond.

Productive Muslim is a Muslim who is striving for the highest station in Jannah (Paradise) by making the best of all the resources around her.

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Source: Dawahskills.com.

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Articles of Faith New Muslims

The Straight Path & Life’s Inevitable Change

the greatest constant in my life has been my faith in Allah

If I stop moving in such a dynamic world, I will wake up suddenly one day to find that I have been left behind all alone.

 

In my prayers, I am constantly beseeching Allah with the words: “Guide us to the straight path.” Why, then, would I not see any changes in my personality?

Change, after all, is how we learn to respond correctly to new developments. It is how we move away from blind following and dependence on others towards independent thinking. It is the natural response to a world which is, by its very nature, in a perpetual state of change.

Religion, in its essence, is constant. However, our human interpretations and opinions are subject to reassessment. Prophet Muhammad (peace be upon him) used to beseech Allah with the words: “You Who turn our hearts, make my heart constant in Your faith.” However, he would also make the following supplication: “Guide me to the truth in those matters wherein people have differed.”

The circumstances the first Muslims faced when they were in Makkah were different from those they found when the emigrated to Madinah. The Prophet’s era was different from the era of the rightly guided Caliphs that followed. If we consider the Islamic legal opinions of the great jurist Ash-Shafi`i, we find that the rulings he formulated in Iraq were quite different than those he later codified in Egypt. Ibn Taymiyah, likewise, changed his views many times throughout his life.

In Islamic Law, commands take precedence over prohibitions, mercy takes precedence over strictness, and winning hearts takes precedence over deterrence. In my personal life, I prefer to judge and criticize myself before judging others. I like to discover my own faults instead of seeking out the faults of those around me.

The sky changes by the movement of its clouds. The rivers change through the flowing of their waters. The earth changes in its topography. Every day, the sun sets at a different point on the horizon. If I stop moving in such a dynamic world, I will wake up suddenly one day to find that I have been left behind all alone.

I spent five years secluded from the influence of society. This gave me freedom; the freedom to escape from the narrowness of circumstances to a broader outlook. It gave me renewed life and allowed me to better appreciate the good in others. When I came back into society, I found that a sector of society had moved towards an aggressive attitude. I had to make my stance against their behavior clear, even though it meant losing their favorable opinion of me.

In the Qur’an, we read where Moses (peace be upon him) asked Khidr: “Might I follow you so that you can teach me the wisdom which has been taught to you?” However, who has ever heard someone ask: “Might I follow you so that you can obey me?” This is inconceivable. My freedom is my most precious possession. Freedom does not like being curtailed, whether by a leader or by a follower. I must keep on moving, even if it means I will stumble over and over again. I just have to try and pick myself up every time as quickly as I can.

I am proud that the greatest constant in my life has been my faith in Allah, my deep love for Him and my positive expectations of His providence. I am able to forget my worries, pain and suffering when I bow myself before Him in prayer.

Let me take an example from my life. In my youth, I had unquestioningly followed some of the leading scholars in what was then a commonly-held opinion that Islam prohibited photography except in cases of necessity. I understood that the Prophet (peace be upon him) had cursed the maker of images, and consequently I could not fathom how pictures might be used as a means to call people to Allah.

Now, due to changing circumstances, you hardly find anyone who says Islam prohibits photography. This change did not take place on account of new research, but rather due to changing circumstances in the world. A courageous scholar is one who opens doors that can be opened, rather than waiting for others to break those doors down.

Indeed, I have changed a lot over the years, as well I should. If I was still saying in my forties what I used to say when I was twenty, that would mean I had spent twenty years of my life in vain.

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Source: islamtoday.com.

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New Muslims Society

Rights of Non-Muslims in Islam

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Both the Qur’an and the Sunnah illustrate that freedom of religion is available to members of the society under Islamic Shari`ah.

Some who do not know basic truths about Islam; whether, pseudo scholars, Orientalists or enemies of Islam, claim that Islam does not respect the legal rights of non-Muslims in the Islamic state.

Reply to the Misconception about Rights of Non-Muslims

The Islamic Shari`ah provides a different set of obligations and rights of the non-Muslim residents in the Islamic society. It may be sufficient in rebuttal of this misconception to quote the general ruling mentioned in the books of Islamic jurisprudence:

“Non-Muslims are entitled for that which Muslims are entitled. They are also obligated to do that which Muslims are obligated.” This is the general rule and from it emanates the just and equitable laws giving the non-Muslim residents in an Islamic state their rights to security, private property, religious observance, etc.

Islam permits religious discussions and dialogues with non-Muslims, commanding Muslims to adhere to the best methodology in any discussions and dialogues with the non-Muslims. Allah (the Exalted and Majestic) states in the Qur’an:

And dispute you not with the People of the Book, except with means better (than mere disputation), unless it be with those of them who inflict wrong (and injury): but say, ‘We believe in the revelation which has come down to us and in that which came down to you; Our Allah and your Allah is one; and it is to Him we bow (in Islam)’. (Al-`Ankabut 29:46)

Allah (Exalted be He) addresses those of other faiths and religions, saying in the Qur’an:

Say: ‘Do you see what it is you invoke besides Allah? Show me what it is they have created on earth, or have they a share in the heavens bring me a book (revealed) before this, or any remnant of knowledge (you may have), if you are telling the truth! (Al-Ahqaf 46:4)

Islam forbids forceful measures to convert people from other faiths, as stated in the verse of the Qur’an:

If it had been your Lord’s will, they would all have believed, all who are on earth! will you then compel mankind, against their will, to believe! (Yunus 10:99)

Both the Qur’an and the Sunnah, (prophetic traditions of the Prophet) illustrate that freedom of religion is available to members of the society under Islamic Shari`ah. Muslim history has numerous examples of the tolerance shown to non-Muslim subjects, while many other societies were intolerant towards Muslims and even their own people.

Muslims must deal justly with all other humans who have not begun any hostilities with the Muslims. Allah states in the Qur’an:

Allah forbids you not, with regard to those who fight you not for (your) faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loves those who are just. (Al-Mumtahanah 60:8)

Those who wage war against Islam, show enmity and force the Muslims into exile, have a different treatment according to Islam. Allah states in the Qur’an:

Allah only forbids you, with regard to those who fight you for (your) faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances), that do wrong. (Al-Mumtahanah 60:9)

Interactions between Muslims and non-Muslims are based on cordial and just manners. Commercial transactions are permitted with resident and non-resident non-Muslims of the Islamic society. A Muslim may eat the food of Jews and Christians. A male Muslim may marry a Jewish or a Christian woman as will be explained below. We must remember that Islam gives special attention and importance on raising a family. Allah states in the Qur’an:

This day are (all) things good and pure made lawful unto you. The food of the People of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are (not only) chaste women who are believers, but chaste women among the People of the Book, revealed before your time, when you give them their due dowers, and desire chastity, not lewdness, nor secret intrigues if any one rejects faith, fruitless is his work, and in the Hereafter he will be in the ranks of those who have lost (all spiritual good). (Al-Ma’idah 5:5)

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The article is an excerpt from the author’s book “Misconceptions on Human Rights in Islam”.

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New Muslims Society

Muslim Youth: Between Faith and Today’s Challenges

 

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Set the right intention and use the power of that intention to get closer to your goals.

Life as a Muslim youth can be turbulent and filled with many challenges. Certain situations can dampen your spirit and affect your motivation. But there are many ways to make your youthly journey smoother.

There are youth hacks you can utilize to get you closer to your worldly and hereafter goals.

You may think you have read it all when it comes to such life hacks. Well, check out the following – they will change the way you view the opportunities and potentials of your youth.

The hacks will help you live a more creative and productive youth.

Below are 11 youth hacks you probably didn’t think much ado about. Let’s dive in…

1– Deep Faith

As a Muslim, all of your actions are tied to your intentions. Therefore, you need to polish your iman (faith) with the correct intention. Set the right intention and use the power of that intention to get closer to your goals. To set such an intention, ask yourself these three questions; Why am I doing this? For whose pleasure is it? What do I hope to achieve from it?

If your answers are not tied to the pleasure of Allah; betterment of self and society; success on worldly and hereafter level, then check yourself, readjust your intention so that you can set the right foundation for your goals.

2– Right Attitude

Delete the word ‘perfection‘ from your dictionary. Insert the word ‘excellence’ instead. Imbibing ihsan (excellence) in all of your actions will allow you to have a job well done, knowing that you have exerted your youthful energy to the best levels and even if no one sees you with your efforts – Allah (Exalted be He) is All-Seeing and All-Hearing.

Seeking perfection on the other hand will cause you stress and make you frustrated at your best attempts. If you want success of the best kind, Paradise, then prepare to work for it in an excellent manner and with the right attitude.

3. Personal Growth

De-clutter your brain regularly and download all of its content into an idea bank. You can use journals (hard or soft copy) to bank those thoughts, feelings and important ideas. Safeguard your bank and use its contents for planning each little step towards your big goals.

4- Inner Belief

Call yourself a success and believe it. Allah blessed you with a special gift, as each person is endowed with a unique talent. So whether you have it all figured out or not, be positive while you seek out those strengths and talents. You will be surprised at what you find out.

Use a label that will help you cross the barrier of self doubt and negative inner talk. Strengthen your inner belief even as you seek your passion and remain focused towards your goals. Remember that in the Prophet (peace be upon him) you have the best example.

5- Network

Engage positively with other creative & productive minds. This could easily be through online or offline groups. Or you could simply create your own mastermind.

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If you want success of the best kind, Paradise, then prepare to work for it in an excellent manner, with the right attitude.

Actively seek the right company because those closest to you will either mark or make you. With the right company, you can get new ideas, explore different concepts and find the opportunity to express yourself.

So who do you call your friend, buddy or mentor? Will s/he be a support for helping you achieve your goals or serve only as a distraction? Look around you and make the best choice for your networking.

6- Change Environment

Travel when you can, or simply change your environment often. Move outdoors to the garden, park or visit a neighbor. The lessons from travel are many, especially as it serves as a means to explore and reflect on the signs of the Creator.

It will also give you a fresh perspective and different ways of viewing things. You will also feel energized from the surrounding potential and interaction with others. This will serve as a means of taking action towards your goals.

7- Take Breaks

It is so easy to ‘feel’ busy these days. Most youth are chatting away on their phones or posting updates at the same time laptops are on with several tabs open. You may find the headphone on and the same person still trying to hold a conversation in real time. Hey…. you! Are you for real?

Learn to take frequent breaks after focused work/study sessions. This could be from a few minutes to half an hour but break the work/study session so your mental energy could get some refreshing boost.

Also endeavor to pray at the appointed times, as this gives you the perfect break times and nothing really relaxes and refreshes the mind as prayer does.

8- Family Time

Spend time with your family no matter what. Plan to spend Eid together or plan activities for weekends/ school holidays.  You get the double reward of keeping up with the ties of kinship and in building an emotional support network for yourself. Foster such relationships especially in youth when you most likely have less responsibilities.

Technology makes it easier if your family members live far away. You can make free skype video calls, hold live chats and even conference calls if different family members live in various locations. An SMS or email can also go far in keeping the bond alive.

9- Lifelong Learning

Each day brings with it new learning opportunities – even when they look like obstacles. So dig deeper to find opportunities to learn even faced with challenges. There are many profound lessons for every youth in the Qur’an to learn from stories of the past. So make it your number 1 manual.

You should aim to become a lifelong reader as this will open the door to explore, think and develop your mind in general. Do not confine learning to only your school or workplace. Make it a part of your daily experience and with some essential learning skills, you are set to go.

10- Build Skills

From building a new hobby to jump-starting an old one, we are always in constant need of sharpening our skill set to help reach our ultimate goals. Work on your much needed skills, one skill at a time – from social skills to goal-setting skills, thinking skills, da`wah skills and entrepreneurial skills. What are your goals for the moment – start with the relevant skills in that direction.

11- Mind Mapping

Mind Mapping is an activity I utilize all the time – for brainstorming, capturing ideas, planning, note taking and brainstorming. It is simple, visual and powerful for sparking your creative thinking mode. From your long term goals, to more frequent reviews and the short term planners, unleash your creative spark by trying your hands at a map mind.

Use it for your hifz (memorizing) plan, blogging topics, ideas, travel plans and study schedule.

So are you ready to take steady steps towards your goals?

On your marks!

Set your goals, make a sincere intention towards achieving them, have deep faith and try to face up to your tasks with excellence. Balance it all with the personal belief in your potential,    network with the right people so that you can bounce ideas off a mentor or peers, change your environment often and keep away from negative people.

Your body is an amanah (trust) given to you by Allah, so take care of it with regular breaks. Make time for your family members too. Remember to invest in your learning & build relevant skills to navigate your youth.

Always brainstorm and create a means to experience your goals through map mapping and utilizing as many senses as possible to engage and reflect.

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Source:youthlyhub.com. 

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New Muslims Reflections

Seizing Time: The Seventh Stop of Your Spiritual Journey to God

By Dr. Jasser Auda

Ibn `Ata’illah says: “Postponing good deeds until you have free time is an indication of an immature soul.”

In other words, there is nothing called “I do not have time.” The deeds we are talking about such as prayers, remembering God, reflection, all need time. However, sometimes one postpones them and says “I will do them tomorrow, next week, next month, next year, or next Ramadan.”

Ibn `Ata’illah describes this attitude as an indication of an immature soul, i.e. this person is demonstrating a folly of the self because you can do everything you want to do if you have a strong will and time will help you a lot.

Make the Best Use of Time

However, it is a matter of priorities. You leave home in the morning and you have a specific number of hours to do a certain number of tasks. You will do what is important first, then what is less important. Then you decide to postpone the remaining tasks until tomorrow saying that “God does not burden any human being with more than he is well able to bear”. (Al-Baqarah 2:286)

If you have ten minutes, for example, and you have many things to do including the prayer, then you have to perform the prayer first. Sometimes worldly affairs take priority today, tomorrow, next week, next month, and religious affairs are always postponed. Even the prescribed acts of worship are not done by some people because they claim that they do not have time.

This procrastination has been mentioned in the hadith in which the Prophet (peace be upon him) says: “Most of the pain of the people of Hell will be because of procrastination.” Therefore, procrastination is unacceptable. Every Muslim should seize time and make the best use of it.

There is enough time to do everything. God will bless your time and work if you seize time and organize it. Seizing the time is not only important for managing worldly affairs, it is also important for managing religious affairs. If you are in the habit of reciting a portion of the Qur’an or some dhikr (remembrance of God) every day at a specific time and you have to go out for work, seize the time while riding the bus or the train and recite the Qur’an and mention God. I know of a number of brothers and sisters who memorized the Qur’an while riding a bus or a train on their way to work or back home.

Set, Manage Priorities

People in developed countries usually read a book or a story while riding a bus or a train. While revising this paragraph I was in the train in London. The train is crowded but it is very quiet. Everybody around me is either reading or writing even if they are standing in the train. If people are making the best use of their time for worldly affairs, the Muslim should be very keen to seize his time for religious affairs.

One has to set his priorities and start with what is more important. God’s right should be carried out in the best way. According to Shari`ah rules, people’s rights and trusts are more emphasized than God’s abstract right.

This does not mean that we care about people’s rights and neglect God’s right. We should seize the time and strike a balance between the two rights. Procrastination is an indication of my immature soul which has been deceived by Satan. God says:

As for those who will not believe in the life to come, they go on lying to themselves) until, when death approaches any of them, he prays: “O my Sustainer! Let me return, let me return (to life), so that I might act righteously in whatever I have failed (aforetime)!’’ Nay. (Al-Mu’minun 23:99,100)

We ask God the Almighty to help us make the best use of our time in what pleases Him.

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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 Reflections

Patience with Tests: The Eighth Stop of Your Spiritual Journey to God

By Dr. Jasser Auda

A basic virtue and a very important stop in one’s journey to God is patience with tests.

Do not be surprised when difficulties happen in this worldly abode. It is only revealing its true character and identity.

Get Closer to Him

If the servant repents to God, relies on Him, purifies his intention to Him, reflects on Him, and seizes the time, the light of faith will fill his heart and he will start his journey to draw closer to God.

Ibn `Ata’illah says elsewhere: “There is no real distance between you and Him so that you embark upon a journey. And the connection between you and Him is not cut so that you seek to mend it.” But the servant is able to embark upon the journey and to strengthen his connection with God if he changes himself to the better.

At this stage, the following divine hadiths will be applicable to him:

“… And My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks.” (Al-Bukhari)

“And if he draws near to Me a hand’s span, I draw near to him an arm’s length. And if he draws near to Me an arm’s length, I draw near to him a fathom’s length. And if he comes to Me walking, I go to him at speed.” (Al-Bukhari and Muslim)

According to God’s universal law, if God loves someone, He will put him to an indispensible trial. God says;

Do men think that on their (mere) saying, “We have attained to faith”, they will be left to themselves, and will not be put to a test?” (AL-`Ankabut 29:2)

And most certainly We shall try you all, so that We might mark out those of you who strive hard (in Our cause) and are patient in adversity: for We shall put to a test (the truth of) all your assertions. (Muhammad 47:31)

And most certainly shall We try you by means of danger, and hunger, and loss of worldly goods, of lives and of (labour’s) fruits. But give glad tidings unto those who are patient in adversity. (Al-Baqarah 2:155)

You shall most certainly be tried in your possessions and in your persons; and indeed you shall hear many hurtful things from those to whom revelation was granted before your time, as well as from those who have come to ascribe divinity to other beings beside God. But if you remain patient in adversity and conscious of Him – this, behold, is something to set one’s heart upon. (Aal `Imran 3:186)

Nature of Worldly Life

God announces that this worldly life is nothing. If He deprives a servant of this worldly life or part of it and guides him to repentance and bestows on him His mercy and paradise instead, then what a great deal and reward! Therefore, the Prophet (peace be upon him) said: “The most severely tested people are the prophets, then the next best, then the next best. A man will be tested in accordance with his level of religious commitment.” (Ibn Hibban)

For this reason, if life is full of difficulties and challenges, one should not be surprised or asks why. It is as if Ibn `Ata’illah is asking us: what is the name of this dar (abode)? The answer is that its name is “al-dunya, worldly abode” and literally it means inferior or low. Therefore, it is not surprising if bad conditions, unpleasant manners, and fatal consequences reveal themselves, because these things are derived from the word dunya, inferior or low.

Accepting this nature of worldly life helps the servant acquire a basic virtue and cross a very important stop in his journey to God which is that of patience with tests.

Patience is a characteristic that gets the servant into God’s Presence: “God is with those who are patient in adversity” (Al-Baqarah 2:153).  The word “with” has a lot of meanings as we explained above. If one is in God’s Presence, then why would he worry?

Types of Patience

Patience is of three types, namely patience in obeying God, patience in avoiding God’s disobedience and patience with God’s tests. Patience in obeying God means that the Muslim should always be obedient to God by doing lots of good deeds without harming himself or torturing it. God says:

… And He has laid no hardship on you in (anything that pertains to religion.  (Al-Hajj 22:78)

The Prophet (peace be upon him) saw an old man walking, supported by his two sons, and asked about him. The people informed him that he had vowed to go on foot (to the Ka`bah). He said, “Allah is not in need of this old man’s torturing himself, and ordered him to ride.” (An-Nasa’i)

But patience in obeying God is, for example, to do things such as performing the ablution thoroughly despite odds because the Prophet told us that it is one of the things by which God obliterates the sins and elevates the ranks of a man. If one is afflicted with difficulties in these acts of worship, he should not be surprised. However he should have glad tidings of God’s grace and mercy.

As for patience in avoiding God’s disobedience, it means that the Muslim should stay away from committing what God has forbidden. We read in the Qur’an about prophet Yusuf and the test we was put to, “And (it so happened that) she in whose house he was living (conceived a passion for him and) sought to make him yield himself unto her; and she bolted the doors and said, “Come you unto me!” (But Joseph) answered: “May God preserve me!” (Yusuf 12:23)

There is a great reward for this type of patience. The Prophet (peace be upon him) says that one of the seven persons whom God would give protection with His Shade on the Day when there would be no shade but that of Him is “a man whom a beautiful woman of high rank seduces (for illicit relation), but he (rejects this offer by saying): ”I fear Allah.” (Al-Bukhari and Muslim)

Refrainment

Scholars divide patience with God’s tests into some types. All the types bear the meaning of refrainment, i.e. refraining from committing acts of disobedience, refraining from complaining, and refraining from being impatient with God’s Decree.

Refraining from committing sins is a condition for purifying one’s heart. God says about the hypocrites

“And, indeed, We tested them through suffering, but they did not abase themselves before their Sustainer; and they will never humble themselves.” (Al-Mu’minun 23:76)

If you face some problems, then you are at a cross-road. Either you repent to God and humble yourself to Him so that you will pass the test, or you commit sins so that you will fail the test.

Patience with God’s tests requires one to refrain from complaining about the test. This is called the beautiful patience as God tells us in the story of prophet Jacob (peace be upon him) “Patience in adversity is most goodly (in the sight of God)” (Yusuf 12:18) , “He answered: “It is only to God that I complain of my deep grief and my sorrow.” (Yusuf 12:86) The last verse means I complain about my problems only to God not to anyone else.

As for refraining from being impatient with God’s Decree, it is the best type of patience. The servant attains this degree when he does not complain and his heart is always patient. His soul is always at peace even at the peak of crisis. The Prophet said: “Patience is at the first stroke of a calamity.” (Al-Bukhari and Muslim)

If the servant is patient when afflicted with tests, he will reach his destination easily and win God’s Paradise. God says:

Consider the flight of time! Verily, man is bound to lose himself unless he be of those who attain to faith, and do good works, and enjoin upon one another the keeping to truth, and enjoin upon one another patience in adversity. (Al-`Asr 103:1-3)

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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 Reflections

Perfecting the Beginnings: The Ninth Stop of Your Spiritual Journey to God

By Dr. Jasser Auda

A sign of success in the end is to refer to God in the beginning. If there is no sunrise in the beginning, there is no sunrise in the end.

A servant journeying to God, who is passing through difficult tests and heading to horizons of peace and tranquility, always thinks of new good deeds that help him along his journey. The word of wisdom under discussion teaches us another universal law. If you master the beginning of any work, there is a guarantee that you get the desired end of that work in the end. This will affect one’s journey to God in that if there is sunrise in the beginning, surely there will be sunrise in the end. But the question is: how should the beginning shine? The answer, according to Ibn `Ata’illah, is by referring to God. And how should one refer to God in the beginning of any work?

Every work should begin with mentioning God according to the remembrance that suits this work. The Prophet (peace be upon him) said: “Every work that does not begin invoking the praise of God is not blessed.”

Therefore, you have to start every work in the name of God. You have to start your speech with sending peace and blessings on the Prophet and with praising God the Almighty. You have to start every act of worship with a pure intention to seek God’s pleasure. You have to start the prayer with this supplication: “I turn my face in complete devotion to One Who is the Originator of the heaven and the earth and I am not of the disbelievers.” When you embark upon big tasks, you have to perform two rak`ahs (units of prayer) of Istikharah (seeking the best course of action). All these things are forms of referring to God in the beginnings.

What is Istikharah?

Istikharah is a supplication that you recite when you want to choose between two permissible actions. The supplication is as follows:

O Allah, I seek Your help in finding out the best course of action (in this matter) by invoking Your knowledge; I ask You to empower me, and I beseech Your favor. You alone have the absolute power, while I have no power. You alone know it all, while I do not. You are the One Who knows the hidden mysteries. O Allah, if You know this thing (I am embarking on) (here mention your case) is good for me in my religion, worldly life, and my ultimate destiny, then facilitate it for me, and then bless me in my action. If, on the other hand, You know this thing is detrimental for me in my religion, worldly life, and ultimate destiny, turn it away from me, and turn me away from it, and decree what is good for me, wherever it may be, and make me content with it.”

The meaning of this supplication is that you wholeheartedly surrender to God and rely on Him alone. Seeking God’s help is a kind of referring to God in the beginnings. Therefore, it is one of the signs and guarantees of success in the ends, no matter what these ends are in our human, worldly calculations of gain or loss. What matters is that you refer to God in the beginnings so that the calculations will be in your favor in the end.

For example, if you running a business to gain some profits, there is a possibility that you might lose that business. But if you think deeply about it, you will find that there are many probabilities for this loss. It is possible that there are huge profits awaiting you in another business in the future. It is also possible that God made you lose so that you reconsider many things in your life. You may find out why your calculations were wrong. You may win a friend who helped you in your troubles. Therefore, the real success lies in making profits in another deal, or reconsidering your calculations, or winning a friend. God says; “… and God knows, whereas you do not know. (Al-Baqarah 2:216)

Seeking God’s Pleasure

The human standards of success and failure are usually based on financial calculations, figures or statistical achievements. However, these calculations, in God’s sight, do not mean anything. What really matters is seeking God’s pleasure. So, if we refer to God in the beginning, the end will shine and Go

d will be pleased with you. Ibn `Ata’illah says: “If there is no sunrise in the beginning, there is no sunrise in the end.”

This rule applies to everything. For example, the Prophet (peace be upon him) said that one of the seven persons whom God would give protection with His Shade on the Day when there would be no shade but that of Him is “a youth who grew up with the worship of God.”  This youth perfected the beginning, therefore God granted him success in the end and protected him under His Shade.

There will be sunrise in the beginning when one refrains from committing sins, returns the rights to people, and seeks establishing justice in all the affairs that he handles. On the contrary, if one commits forbidden things in the beginning, surely the end will be a state of failure. This is because doing the things that God made unlawful results in failure and obliterates the blessing. Also the person who does the prohibited things will be at war with God and His messenger.

I pray to God to grant us a happy and good ending of our life. I also pray to God to help us refer to Him in the beginning so that we will achieve success in the end.

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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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Categories
New Muslims Qur'an & Sunnah

Prophetic Traditions: Types & Authenticity

 

authentic hadith

The Islamic definition of infallibility does not necessarily include technical worldly matters that are not part of conveying the message.

Scholars of Islamic Law differentiate between two types of Prophetic actions and sayings: actions and sayings that are meant to be part of the Shari`ah (Islamic way and rules for life) and others that are only part of the Prophet’s life as a human, which are not always meant to be a law for every Muslim to follow. They call these two kinds of Prophetic tradition as-sunnah at-tashri`yyah (legislative tradition) and as-sunnah ghair at-tashri`yyah (non-legislative tradition). For example, Talha narrated the following:

“I was walking with the Prophet (peace and blessings be upon him) when he passed by some people at the tops of their palm trees. He asked, “What are they doing?” They answered, “Pollinating the male into the female.” He replied, “I do not think that this will be of benefit.” When they were told about what the Prophet said, they stopped what they were doing. Later, when the trees shed their fruits prematurely, the Prophet was told about that. He said, “If it is good for them they should do it. I was just speculating. So pardon me. But if I tell you something about God, then take it because I would never lie about God.” Another narrator said that the Prophet added, “You know your worldly affairs better than I.” (Muslim)

This hadith shows one such non-legislative judgment given by the Prophet, which he made to the best of his knowledge. The hadith even shows an error in this technical advice, which the Prophet and his Companions discovered later via human experience, rather than via divine revelation. I believe that the rationale behind this hadith is to show that it is not part of the Prophet’s mission to contribute to technology and other similar worldly affairs through the revelation. Rather, human empirical experience is meant to be the only means for these developments.

Regarding the error that happened concerning the palm trees, the word `ismah (protection) is mentioned in the Qur’an in the context of the Prophet being protected from people’s whims and Satan’s delusions. The protection of all prophets in the above sense is an Islamic belief, which is a precondition to trusting the prophets’ message and following their example. However, the Islamic definition of infallibility does not necessarily include technical worldly matters that are not part of conveying the message, as the above example shows.

Furthermore, if the tradition or hadith is of a legislative type, it is not always necessarily and literally meant for all Muslims. Some rulings are for rulers only, some are for judges only, and so on. The following is one example:

“Hind Bint `Utbah complained to the Prophet (peace and blessings be upon him) about the stinginess of Abu Sufian (her husband) and asked whether she was allowed to take from his money without his knowledge. So the Prophet said, “Take what you and your children normally need (without telling Abu Sufian).” (Al-Bukhari)

Scholars commented on this hadith that the Prophet was acting here as a judge rather than a prophet. In other words, he allowed Hind in her specific case to do that, but the hadith does not give every woman a right to take whatever she wants from her husband’s money without his knowledge, just for her own whim. So scholars maintain that this hadith is for judges to learn from when they make a similar judgment, but not for every Muslim.

Hadith Authenticity

Regarding the question about the possibility of error in the narrators’ accounts, it is true that there is a chance of error. That is why scholars differentiated between different levels of authenticity, concerning the discipline of knowledge of Prophetic Hadith, by setting precise and rigid criteria. The following are two of these levels – among others – that are related to that:

1- Hadith Mutawatir (Recurring, Most Famous)

These are narrations that are conveyed through a ‘large number of people who could not possibly agree to lie.’ The Qur’an and a certain number of Prophetic traditions fall under this category. The Qur’an, for example, was recited by thousands of people, and their recitations are the same. It is a logical conclusion that one can build firm beliefs and true obligations on this level of authenticity.

2-  Hadith Ahad (Individual, Single-chained Narrations)

These are narrations according to one or two narrators, and hence are less ‘confirmed’ than the first kind. Scholars judged that these kinds of narrations could teach us about halal and haram (the lawful and the forbidden), but could not be evidence of faith (`aqeedah) in their own right. This is because of the possibility of error in something that is narrated by only one or two people.

But a possibility of error in Companions’ narrations should not ‘discredit them completely’. There are levels of authenticity and there are many sources of error that do not necessarily ‘discredit’ a person. So if the person is trustworthy, we accept his or her individual account, but do not build matters of faith on it, unless it is confirmed by a number of other narrators or witnesses.

In addition, there are many hadiths that scholars reject because they were not up to the level of authenticity that implies any credibility. One example is when the narrator is known to be forgetful, ill-intentioned, or biased one way or another. That is why it is important to check the authenticity of a hadith before we take it.

In addition, scholars have also set specific criteria for narrators of hadith before they can be accepted as narrators. These criteria are related to the biography of the narrator, including his or her reputation and moral attitude.

Actually, hadith authenticity is an independent discipline of knowledge that has variable areas to discuss and study. This is not the place for that because this discipline is of a legal nature.

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Source: jasserauda.net.

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Categories
New Muslims Qur'an & Sunnah

How Do We Determine What Is Right and Wrong?

Religious Criterion

Islam came to secure the welfare of people. Therefore, something that brings about the realization of the general welfare and prevents harm is correct.

Do methodologically sound criteria exist for determining what is correct and what is in error? They certainly do. Those criteria are clear and precise, and we shall be discussing some of them.

One: The Religious Criterion

This criterion is established upon three sources:

1- The Qur’an

Allah says:

Lo! those who disbelieve in the Reminder when it comes unto them (are guilty), for lo! it is an unassailable Scripture. Falsehood cannot come at it from before it or from behind it. (It is) a revelation from the Wise, the Owner of Praise. (Fussilat 41:41-42)

The Qur’an is absolutely certain in its authenticity. This is a point upon which all Muslims unanimously agree.

As far as what we derive from it or its meanings, this depends on the specific passage and the manner of interpretation. Some verses convey meanings that are absolutely certain so that no alternative interpretation is tenable. Much of the Qur’an is of this nature, especially the texts that refer to the essentials of faith and the guiding principles upon which the edifice of Islam is built.

Some passages of the Qur’an indicate meanings that are conveyed with less certainty, and scholars differ as to their interpretation. One interpretation is given preference over another by considering the scholarly disagreement, the opinions of Arabic linguists, and commentaries of the Qur’an.

It is possible that some scholars will classify a certain passage as being absolutely certain in its indication of a given meaning while others consider the indication to be uncertain. However, this is rare, and when it occurs, the matter remains open to juristic discretion and opinion.

2- The Sunnah

Whatever is established to be authentically related from Prophet Muhammad (peace be upon him), is clear in meaning, and is not countered by any other evidence, is something that a Muslim has no option but to accept.

The authenticity of some narrations from the Sunnah might be unquestionably certain to those who are specialists in the field of Hadith criticism, though that certainty may not be felt by a non-specialist. Those who are proficient in studying and cross-referencing the lines of transmission will be sure of the Hadith’s authenticity. On the other hand, a jurist or legal theorist – never mind the layman – who is not so skilled in Hadith studies will not be able to regard the narration with the same level of confidence.

Indeed, specialists of Hadith disagree with each other in their assessment of certain hadiths. This leads to disagreements among those who are certain of a hadith and are obliged to act upon the dictates of its textual evidence and those who do not regard the Hadith with such certainty or who do not regard it as authentic or who simply are unaware of it.

3- Consensus of the Muslims

What we are concerned with here is consensus that is well established where we are absolutely certain of unanimity of opinion. Nevertheless, we can see from looking at numerous examples that the opinion held by the majority of the people of knowledge is usually the correct one.

Two: The Criterion of Considering the General Welfare

Islam came to secure the welfare of people. Therefore, something that brings about the realization of the general welfare and prevents harm is correct. By contrast, something that results in harm while failing to further the general welfare is clearly wrong. When something furthers the general interest more than it causes harm, it is preferable. Whatever does more harm than good, by contrast, is generally to be rejected.

Al-Faysal ibn `Iyad, when commenting on Allah’s words “…which of you is best in deeds…” (AL-Mulk 67:2), discusses what it means for something to be described as “good”.

He explains that when the matter relates to acts of pure worship, good is defined as that which fulfills two criteria: It must be carried out sincerely and exclusively for Allah’s sake and it must be in accordance with the Sunnah of the Prophet (peace be upon him).

When the matter relates to the worldly activities of our daily lives, or in matters wherein the law is silent, that which is good is defined as that which furthers the general welfare.

The scholars of Islamic jurisprudence have set forth principles to govern legal research into these matters. There is the principle of choosing the greater of two benefits and the principle of choosing the lesser of two evils. There is the principle that avoiding harm takes precedence over achieving a benefit when the benefit and harm are equal.

Otherwise, the overwhelming benefit is to be sought, even if achieving it brings about some lesser harm. Likewise, an overwhelming harm is to be avoided, even if it means sacrificing some lesser benefit. Matters need to be weighed justly.

The question that remains to be answered is: how do we recognize that which is a benefit, that which constitutes part of the general welfare?

When there is no evidence from the sacred texts on a matter, benefits are determined by employing reason, research, and drawing conclusions. A person who enjoys greater intellectual abilities, experience, education, and understanding of the intent of Islamic Law will be better equipped to correctly determine what is of greater benefit.

This question of the general welfare is extremely important, and deserves considerable research and discussion. In all aspects of life – economics, politics, society, Islamic work – we are faced with many problems, contradictions, and disagreements. Each party to these disagreements has its own arguments and evidence. Often none of the evidence related to an issue will be able to stand on its own. Sometimes, a person might rely on textual evidence that brings about confusion in those trying to follow the argument, while the real crux of the matter. This is the greatest aspect of Islamic Law that only the most erudite scholars have a mastery of. Allah says:

And no one will be granted such goodness except those who exercise patience and self-restraint, none but persons of the greatest good fortune. (Fussilat 41:35)

When we talk about the general welfare, we do not mean the interests of any individual, group, or faction, but the interests of everyone in society. Only if the issue at hand is individual in scope do individual interests come into play. Those who are referred to in such matters are “those among them who can search out the knowledge of it.” (An-Nisaa’ 4:83) They are the scholars of Islam and the scholars in the various fields of worldly knowledge, those who have the wisdom, the sagacity, and the intelligence to be qualified to make such determinations.

`Izz Ad-Din ibn `Abd As-Salam writes in his book on the general axioms of Islamic Law entitled ‘Qawa`id Al-Ahkam’:

As for questions of welfare related to matters of the world – what brings about such welfare and what spoils it – these questions are known by means of necessary knowledge, by experience, by way of custom, and by educated assessments. If anything still remains obscure, then evidence is sought out.

Whoever wishes to know what is appropriate, what is beneficial, what is harmful, what takes precedence and what is to be forgone for the sake of something else, he must deliberate on the matter with his mind under the assumption that it has not been addressed by Islamic Law, and then build his rulings upon it. He will find that the rulings he arrives at rarely differ, except in matters of pure worship, an area where we have not been given to discern specific benefits and harms. In his way, you can distinguish the good works from the bad.

When juristic matters are decided by a large number of scholars and experts working together, the results are better, more accurate, and less biased than when such matters are decided by a single individual working on his own. This is especially true in modern times, when the relationships between various interests are quite complex and inter-related, scientific advances have been considerable, and many matters require specialized knowledge. Working together is also more possible now than ever before, because of advances in communications.

We need to organizations devoted to the research of Islamic legal matters that Muslims scholars from all over the world can participate in. To the extent that these organizations operate independently and are free from political influence, they will be effective and balanced in their resolutions. Unfortunately, the prevailing situation in the Muslim world today is that each country has its own organizations that look into matters and study them in light not only their intrinsic natures, but also in how they relate to the interests of the political establishment.

The Personal Criterion

The individual, in numerous instances, is able to distinguish between right and wrong, to determine what is satisfactory and what is censurable. His heart tells him whether what he is doing is right or wrong.

This is what the Prophet meant when he said: “Appeal to your heart, and to your soul, for a verdict. Righteousness is what your soul will be at peace with and sin is what disquiets you and makes you feel hesitant – even if the people repeatedly tell you otherwise.” (Ahmad and Ad-Darimi)

A person sees what he should not be looking at and his own heart gives him a decision about it. This is because his heart can detect the ill-will, the vain desires, or the unfulfilled passions that his gaze incites.

This criterion is, by and large, restricted to purely personal matters involving the individual and his private relationship with his Lord when the question is one of piety and sinfulness. A person might find himself beset by hesitations or misgivings and have to explore his heart to arrive at the truth of the matter, a matter too subtle and intrinsically personal to ask others about.

These are some of the criteria by which we can determine what is right from what is in error.

Allah says most eloquently:

O ye who believe! if you fear Allah, He will grant you a criterion (to judge between right and wrong), remove from you (all) evil (that may afflict) you, and forgive you: for Allah is the Lord of grace unbounded. (Al-Anfal 8:29)

He also says:

Oh, but the human being is a telling witness against himself, though he puts forth his excuses. (Al-Qiyamah 75:14, 15)

An honest soul is like a mirror that reflects the facts as they are.

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Source: islamtoday.net.

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Categories
New Muslims Prayer

Prayer: Between Worship and Day-to-day Life

The basic and most important act of worship among those which Allah has taught us to perform is salah, or the prayer. It prepares us to worship Him in our entire lives – the purpose for which He has created us.

Consider carefully why it is so important, what is its true meaning and significance.

prayer

Prayer prepares us to worship God in our entire lives.

Prayer.. Remembering God

The Prayer is an act of worship. We should, therefore, first recollect what worship means.

Worship means revering, serving and obeying God in our whole lives. Being born as God’s servants, we cannot give up serving Him at any time or under any circumstances and still remain His servant as God wanted us to be when He created us.

Just as you cannot say that you are creatures of God for a particular time only, so you cannot say that you will spend only a certain amount of time in worshipping Him and be free to spend the rest as you please. You are born to worship Him. Your whole lives should therefore be spent in `ibadah, you should not neglect it for a single moment.

It is precisely for this reason that worship does not require giving up the day-to-day world and sitting in a corner chanting God’s name. Worship means that whatever you do in the world should be in accordance with God’s guidance. Whether you sleep, are awake, eat, drink or work – in fact, whatever activity you do – you worship Allah if these are done in obedience to Him.

When you are at home with your wives and children, brothers and sisters and relatives, behave towards them exactly as God has laid down, when you talk to your friends and amuse yourselves, remain conscious that you are servants of God, when you go out to work and have dealings with other people, keep in view God’s commandments about what behavior is proper and legitimate and what is not.

When in the dark of night you feel you can commit a sin which nobody in the world can see, then is the time to remember that God is seeing you and it is He, and not your fellow humans, who deserves to be feared.

When you find yourselves in a place where you can commit a crime without fear of the police or any witnesses, then again it is time to remember that God sees everything and refrain from doing anything for transient gain which would displease Him.

And when following the path of truth and honesty causes you material loss or otherwise puts you at a disadvantage, accept this ungrudgingly in the knowledge that you are pleasing Allah by obeying Him and that your gain from Him will far outweigh any temporary, earthly loss.

True Worship

Abandoning the world and sitting in secluded places counting rosary beads is, therefore, not real worship at all. Worship is to be engaged in everyday affairs and yet follow the way of God. What does remembering God (dhikr) mean?

It does not mean merely the continual chanting of ‘Allah, Allah!’. The real remembrance of God consists in recalling to mind the name and will of Allah when you are caught up in day-to-day worldly activities. Being engaged in pursuits which could tend to make you forget God and yet not forgetting Him is in fact remembering Him.

In this life, where opportunities abound for disobeying God and where temptations of huge profits lurk, you must unfailingly remember God and remain steadfast in following His law.

This is the true remembrance of God. This is the kind of remembrance the Qur’an refers to thus:

Then, when the Prayer is finished, disperse on earth and seek God’s bounty; but remember God often, so that you may attain success (Al-Jumu`ah 62: IO)

Keep in mind this comprehensive meaning of `ibadah and see how the prayer helps us realize the qualities which are necessary to live in such `ibadah, what blessings it confers upon us.

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The article is excerpted from the book “Let Us Be Muslims” by Abul A`La Mawdudi.

 

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