by Amani Iqbal

(read the first part of this article here)

Surat Al-Furqan, Verse 67: . . . And those who, when they spend, are neither prodigal nor grudging; and there is ever a firm station between the two . . .

Surat Al-Furqan, Verse 68: . . . And those who cry not unto any other god along with Allah, nor take the life which Allah hath forbidden save in (course of) justice, nor commit adultery – and whoso doeth this shall pay the penalty.

Surat Al-Furqan, Verse 69: The doom will be doubled for him on the Day of Resurrection, and he will abide therein disdained forever . . .

Shirk, Murder, and Zina

The above three verses talk about three categories of people– those who associate partners with Allah, those who commit murder, and those who involve themselves in zina.

These three acts are so grave that when a Muslim does one of them they are punished twice as much, and shirk is so grave that it puts you outside the fold of Islam!

In today’s times, shirk can come in many forms– from following and worshipping priests and imams to something as simple as reading the horoscope section in the newspaper! So we must be very careful to not even go close to any forms of shirk and to always turn to the Quran, authentic hadith, and sunnah when in doubt. Therefore, avoiding these acts with the utmost sincerity would indeed qualify us to be among the ibaad-ur-Rahman, inshallah!

Repentance

Surat Al-Furqan, Verse 70: . . . Save him who repenteth and believeth and doth righteous work; as for such, Allah will change their evil deeds to good deeds. Allah is ever Forgiving, Merciful.

Surat Al-Furqan, Verse 71: . . . And whosoever repenteth and doeth good, he verily repenteth toward Allah with true repentance.

These verses tell as that when we commit a sin and then engage in istighfaar (asking Allah for forgiveness) and tawbah (repenting and returning to Allah and promising never to do it again), Allah forgives and converts those sins into good deeds!

We must always remember, when we realize that a sin we have committed is a grave mistake, that realization in itself is beloved to Allah, and Allah forgives. However, when we commit even major sins without even batting an eyelash, that is when we are in grave danger of earning the wrath of Allah.

So regardless of whether a sin is big or small, we must always remember to turn to Allah and ask His forgiveness. The best dua for this is: Allahumma innaka afuwwun tuhibbul afwa fa afwannee— “O Allah, indeed you love to forgive, so forgive me!”

The Importance of Dignity

Surat Al-Furqan, Verse 72: And those who will not witness vanity, but when they pass near senseless play, pass by with dignity . . .

This aayah also refers to a category of people who encourage good and forbid evil. This includes people who never seek useless or bad company and when they do, either try to influence those people in a good way or leave it altogether in a dignified way.

Those Who Ponder the Quran

Surat Al-Furqan, Verse 73: . . . And those who, when they are reminded of the revelations of their Lord, fall not deaf and blind thereat.

An important category of people are those who ponder the verses of the Quran when they read or hear them. How many of us actually do this? How many of us read the Quran in Arabic but don’t look at its meaning in English? Or who listen to an inspirational lecture but don’t actually implement it? Isn’t that us being mute, deaf, and blind to the words of Allah? Subhanallah! We need to be careful to not just pay lip service to the Quran but also to read and follow it in our daily lives. It is not just a book– it is a way of life!

Sabr in Dunya

Surat Al-Furqan, Verse 74: And who say: Our Lord! Vouchsafe us comfort of our wives and of our offspring, and make us patterns for (all) those who ward off (evil).

Rabbana hablana min azwaajina wa dhurriyaatina qurrata a’yoon wa ja’alna lil muttaqeena imaama.

This is the transliteration of the above ayah; it is an extremely powerful dua and one highly recommended by many scholars, to be said even in sujood and many times during the day as it helps keep the family unit in peace and harmony, fills the home with love, and keeps Shaytaan away!

Surat Al-Furqan, Verse 75: They will be awarded the high place forasmuch as they were steadfast, and they will meet therein with welcome and the ward of peace . . .

Surat Al-Furqan, Verse 76: . . . Abiding there for ever. Happy is it as abode and station!

So to summarize, the people who fall into the categories mentioned above are most beloved and dearest to Allah and terms as ibaad-ur-Rahmaan. They are the ones to whom Allah will give high places in Jannah because of their sabr in dunya.

Sabr in this context refers to steadfastness, consistency, and patience in achieving the above qualities and moreover making the conscious decision to make these qualities a lifestyle choice for the rest of your life!

So let us ponder and reflect on these verses over and over so we can give Allah at least one reason to call us abd-ur-Rahmaan, inshallah!

Do a word search here and find out!

By Abu Jamal

Let’s begin by developing a definition of rizq. The popular definition revolves around wealth and material benefit.  Although this describes a part of rizq, by no means does it describe it completely.  Rizq includes all the material blessings (and the related intellectual, psychological and social blessings) or benefits bestowed by Allah (swt) that enable us to live a successful life as well as the spiritual blessings or benefits that enrich our existence now and in the hereafter.

One should be aware that it only becomes rizq when it is utilized.

Three Meanings of Rizq

Literally meaning provision or sustenance, rizq conveys the linguistic sense of giving or apportioning.  When appearing in the Holy Qur’an and Sunnah, rizq can refer to:

1. Those blessings that are bestowed in this world or the next:  Allâh (swt) says: To Him belong the keys of the heavens and the earth.  He enlarges the provision for whom He wills, and he straitens (it for whom He wills).  Verily He is the All-Knower of everything. [42:12]  Anas b. Malik reported that Allah’s Messenger (may peace be upon him) thus told him: When a non-believer does good he is made to taste its reward in this world. And so far as the believer is concerned, Allah stores (the reward) of his virtues for the Hereafter and provides him sustenance in accordance with his obedience to Him. [Muslim]

2. That which nourishes us:  The Prophet Muhammad (saws) said: If you have proper and sincere tawakkul (reliance) on Allâh Ta’ala. He will grant you rizq like the birds are given rizq, who come out of their nests in the morning with empty stomachs and return to their nests in the evening with a full stomach.  Allâh (swt) says: And whoever puts his trust in Allah, then He will suffice him. [from 2:3]

3. That which we bestow on others:  Allâh (swt) says: And spend (in charity) of that which We have provide you before death comes to one of you… [from 63:19, part]  Narrated AbuSa’id al-Khudri: The Prophet (peace_be_upon_him) said: A man giving a dirham as sadaqah (charity) during his life is better than giving one hundred dirhams as sadaqah (charity) at the moment of his death. [Sunan Abudawud]

We have the choice of seeking the material component of rizq through either halal or haram means, and our ability to consistently and successfully pursue the spiritual component is the factor which governs our choice.

Hand-in-hand with Taqwa, Tawakkul, Zakat, and Sadaqa

Our having taqwa in our hearts and tawakkul on our minds is absolutely essential to our obtaining spiritual benefits, which are enhanced through the meeting of our obligations in relation to zakat and sadaqa.

Allâh (swt) has warned us: Whosoever desires the life of the world and its glitter, to them We shall pay in full (the wages of) their deeds therein, and they will have no diminution therein.  They are those for whom there is nothing in the Hereafter but Fire, and vain are the deeds they did therein.  And of no effect is that which they use to do.   [11:15-16]

Essential Element of Our Faith

The concept of rizq is an essential part of the Islamic belief system.  It relates directly to tawheed, the Oneness of Allâh (swt) and is an important element in our iman (faith) in Allâh (swt).  Our rizq is a fixed amount and is decreed by Allâh (swt) at our birth.

Narrated Anas bin Malik: The Prophet said, “At every womb Allah appoints an angel who says, ‘O Lord! A drop of semen, O Lord! A clot. O Lord! A little lump of flesh. ‘ Then if Allah wishes (to complete) its creation, the angel asks,  ’(O Lord!) Will it be a male or female, a wretched or a blessed, and how much will his provision be? And what will his age be?’ So all that is written while the child is still in the mother’s womb.”  [Bukhari]

In the Hands of Allah (swt)

Thus, rizq is in the hands of Allâh (swt).

And no moving (living) creature is there on earth but its Provision is due from Allah. [from 11:6] The Attribute of Allâh (swt)  linguistically linked to rizq is Ar-Razzaaq, The Provider, The Bestower of Sustenance, The One who creates all means of sustenance and nourishment, conveying the notion  that He sustains us through the provision of our material necessities and the nourishing of our spirits.   Two other of His attributes related to rizq are: Al-Kareem and Al-Jawad, both of which convey aspects of His generosity.

No Need to Worry

We don’t have to be concerned about scarcity.  In Hadith Qudsi narrated by Muslim, Allâh (swt) said: O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of jinns also all stand in one plain ground and you ask Me and I confer upon every person what he asks for, it would not in any way, cause any loss to Me (even less) than that which is caused to the ocean by dipping the needle in it.

A Simple Task

Our task is clear: place our trust completely in Allâh (swt) and adhere strictly to the rules of the shariah in seeking our rizq through solely halal means.  Rizq is distributed totally consistent with the guidance of Allâh (swt).  And it is through receptivity to His guidance that one can gain access to the higher domains of rizq: enhancement of one’s taqwa and iman, cleansing of one’s soul, elevation of one’s status in Jannah, wisdom, and generosity.

(To be continued)

Allah calls Himself Al-Waliy— The Protecting Friend, the Ally — on five occasions in the Quran. He is the One who lovingly guards and guides His creation. Al-Waliy is the lord and protector of creation, showing the path to righteousness. He is the One who protects, guards, and supports the believer in this world and the next!

The Ally, The Protector, the Loving Guardian

Waliy comes from the root waaw-laam-yaa, which points  to four main meanings. The first main meaning is to be near and to be a friend and supporter. The second is to defend and guard (in a loving way) and the third main meaning is to turn towards something. The fourth main meaning is to be master and lord.

This root appears 232 times in the Quran in 12 derived forms. Examples of these forms are tawallaw (“they turn away”), awlaa (“is nearer or woe”), al-mawlaa (“the protector”) and awliyaa (“allies”).

Linguistically waliy (plural awliyaa) comes from the root word of wilaya, which is the opposite of enmity (adawaa).  A ‘waliy amr’ is for example used referring to a child’s guardian, who looks after his or her affairs, someone who is close and who takes care of the child.

Al-Waliy combines the near, loving, protective, and guarding attributes of the One who is also the lord and master of the universe! Al-Waliy Himself says: And Allah is the ally of the believers [Quran, 3:68] and Or have they taken protectors [or allies] besides him? But Allah – He is the Protector [Quran, 42:9]

The Allies of Allah and the Allies of Shaytan

Al-Waliy has awliyaa among the people and Shaytan also has his allies. Indeed there is no fear upon the awliyaa of Allah, nor shall they grieve; those who believe and used to fear Allah much. For them are glad tidings in this life and the Hereafter. [Quran, 10:62]

The allies of Allah ‘azza wa jall will have no fear nor sadness in this world or the next. And Al-Waliy will bring light into their lives: Allah is the protector of those who believe, He takes them out of darkness into light [Quran, 2: 257] and the allies of Allah will have victory: Whoever takes a Wali of Mine as an enemy, I will wage war on him.[Hadith Qudsi, Al-Bukharee]

Al-Waliy also mentions the allies of Shaytan and the conseqences of their deeds: As for those who disbelieve, their allies are the taaghoot who take them out of the light and into the darkness. Those are the people of fire, and they will be in it forever [Quran, 2: 257] and We have made the devils allies of those who do not believe. [Quran,7:27]

How Can You Live by This Name?

1. Strive to be Allah’s wali.

Al-Waliy says in a hadith qudsi: Nothing endears My servant to Me than doing of what I have made obligatory upon him to do. And My servant continues to draw nearer to Me with the supererogatory (nawafil) so that I shall love him. When I love him, I shall be his hearing with which he shall hear, his sight with which he shall see, his hands with which he shall hold, and his feet with which he shall walk. And if he asks (something) of Me, I shall surely give it to him, and if he takes refuge in Me, I shall certainly grant him it [Al-Bukharee]

Don’t think only scholars can be awliyaa; know that you too can be a wali of Allah ‘azza wa jall! How? By focusing on your obligatory acts of worship first, e.g. give priority to your prayer, like studying ways of how to concentrate better, pray on time, etc.  Then complement them by doing as many voluntary deeds as you can, studying the sunnah so you can apply the daily ways of the prophet salallahu ‘alayhi wa sallam to your life. The result is, Al-Waliyy will love you, and when He loves you He will guide you in using your limbs righteously. He will grant your wishes and protect you!

2. Strive for taqwa.

Unquestionably, [for] the awliya of Allah there will be no fear concerning them, nor will they grieve. Those who believed and had taqwa of Allah.. [Quran, 10:62]. If you want to be a wali of Allah, build a relationship with the Quran and ask Al-Waliy to give you understanding of its ayaat so you will be inspired to live by them Al-Waliyy describes the risk of turning away from the Quran: Whoever turns away from the reminder of the Merciful, we will assign to him a devil, who will be a partner to him [Quran, 43: 36] Another great motivator to increase your taqwa is daily remembering and visualising Paradise. Study the names and attributes of Allah ‘azza wa jall to increase your fear and love for Him and pray to be included in the above ayah as one of His awliyaa.

3. Be a righteous friend.

Be a loving friend to others, protecting their rights. The prophet salallahu ‘alayhi wa sallam said: Allah will aid a servant (of His) so long as the servant aids his brother. [Muslim] Take any responsibility you have seriously in representing someone or supporting someone with their affairs.

4.Trust that Allah is the best ally.

Remind yourself that Al-Waliy is the best ally to turn to at all times and put your trust in Him. When two parties from among you were about to lose heart, but Allah was their Waliy. And in Allah let the believers put their trust [Quran, 3:122] Take comfort in the fact that He knows your enemies and He is your best Helper: Allah is full of knowledge of your enemies, and Allah is Sufficient as a Waliy; and Allah is sufficient as a Helper [Quran, 4:45]

5. Ask Al-Waliyy.

You will always be in need of the support and protection of Al-Waliy so ask Him to protect and assist you in this life, at the time of death, in the grave, and on the Day of Reckoning.

Wallahu ta’alaa ‘alem.

O Allah, Al-Waliy, we know that You are the most  loving Guardian. Make us of your awliyaa and guide us to complement our obligatory acts of worship with abundant voluntary deeds. Bless us with righteous friends, make us pious friends to other believers and assist us in turning to You and trusting in You only as our best Ally at all times, ameen!

The Understand Quran Academy Team

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by Abu Jamal

How do we elevate the process of seeking our rizq to the domain of spiritual growth?  We can do this by fully understanding– and using– the keys to the acquisition of rizq.

Keys to Elevated Rizq-Seeking:

1. Fear of Allâh (swt) (taqua),

2. Reliance upon Allâh (swt) (tawakkul),

3. Certainty (yaquin), and

4. Seeking Allâh’s forgiveness (istighfar)

1. Fear of Allah (Taqua)

Allâh (swt) links having taqwa (and trust in Allâh) with the provision of rizq in the following Ayah:

And whoever fears Allah and keeps his duty to him, He will make a way for him to get out (from every difficulty).  And will provide for him from (sources) he never could imagine.  And whosoever puts his trust in Allâh, then He will suffice him. [from Quran, 65:2-3]

Taqwa primarily conveys the thought of “guarding” against or “refraining” from.  In Qur’anic terminology, it signifies “to guard against sin.”  When the word references Allâh (swt), it is translated as “to fear” Allâh (swt), and signifies guarding against sins by avoiding disobedience of Him.

Taqwa requires that the individual cleanse and purify the heart and soul with the desire to please Allâh (swt).  The possession of taqwa requires the individual to both fear and love of Allâh (swt).

Narrated Abu Huraira: Some people asked the Prophet: “Who is the most honorable amongst the people?” He replied, “The most honorable among them is the one who is the most Allah-fearing.” (Bukhari)  Taqwa motivates the individual to constantly strive for a life of righteousness in this world and to that which Allâh (swt) has promised in the Hereafter to those who fear and love Him.

2. Relying on Allah (Tawakkul)

Tawakkul requires that the individual act in accordance with what he or she understands to be Allâh’s plan in any given situation, to adopt the principles and laws of the shariah in attempting to implement their understanding of His plan, and to submit totally to Him in the matter at hand.

An essential element of tawakkul is sincere, honest, and total acceptance of the concept of tawheed, the oneness of Allâh (swt), that He possesses the power and wisdom that makes Him worthy of all praise and glory.  Sincere acceptance of tawheed captures the heart to such an extent that there remains no room in one’s heart to consider any other concept.  Adoption of this mental attitude plants true iman in one’s heart.

Imraan bin Husayn (r.a) narrates from Rasulullah (s.a.w) that: “The person who (sincerely) relies on Allah Ta’aala, Allah Ta’aala will suffice for all the responsibilities of that person. Rizq will be received from such sources, whence it cannot be imagined. The one who relies on the (material) world, Allah Ta’aala hands that person over to the world.” [Hayatul Muslimeen]

We are content with seeking our rizq through fulfilling our commitments to Allâh (swt) and His messenger, and having the firm belief in Ar-Razzaq to provide for us.  Allâh (swt) says: There is no creature on the earth which is not dependent upon Allah for its provision. [Quran, 11:6]

3. Certainty (Yaquin)

Once the individual has redirected all consideration of a matter from any entity other than Allâh (swt) and herself or himself, as well as has sincerely accepted Him as her or his wakeel, there is absolutely no need for the heart to entertain any doubt or uncertainty.

Because she or he recognizes that all affairs of creation are under the direct and absolute power and control of Allâh (swt), the confidence which this gives releases the creative energies of the individual to perform her or his role in the process of obtaining rizq to the extent that the most effective plan of action unfolds, through the guidance of Allâh (swt).

Qanaa’at (contentment) prevails and the individual is certain that the outcome will be that which is best for her or him in this world and in the afterlife.

The individual’s ability to have confidence in Allâh (swt) is also a testimony to the qualities of the individual: And who is better in judgment than Allâh for a people who have firm faith. [Quran, 5:50]

The Holy Qur’an tells us that this category of individual is open to the guidance that can carry her or him to the higher domains in terms of the provision of rizq: This (Quran) is a clear insight and evidence for mankind, and a guidance and a mercy for people who have Faith with certainty. [Quran, 45:20]

5. Seeking Forgiveness (Istighfar)

These higher domains of rizq are accessible to those individual who recognize the necessity for and value of seeking forgiveness from Allâh (swt).  In a Hadith-e-Qudsi Rasulullah (s.a.w) said:

Allah Ta’aala says, O son of Adam! I will forgive you as long as you implore me and have hope in me in spite of what you have done, and I don’t care how great a sin you have committed. O son of Adam! If your sins reach the clouds and you seek forgiveness from me, I would forgive you and I don’t care. O son of Adam! If you were to meet Me with the earth full of sins, I would certainly come to you with an earth full of forgiveness on condition you do not ascribe partners to me. [Mishkaat]

Just in case we feel that we do not need to seek the forgiveness of Allâh (swt), consider the following hadith: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: “There is none amongst you whose deeds alone would attain salvation for him.” They (the Companions) said: “Allah’s Messenger, not even you?” He (the Holy Prophet) said:” Not even I, but that Allah wraps me in Mercy and He grants me pardon.” Ibn ‘Aun pointed towards his head with his hand saying: “Not even I, but that Allah wraps me in His forgiveness and Mercy.” [Muslim]

by Samina Farooq

Two years back when I gave a brief presentation on this topic, it stirred quite a controversy among the listeners, who’d perhaps thought of the heart as no more than a mushy, bawling-over-love organ.

But after two years of studying Quran, Hadith, and Arabic, I stand my ground even more firmly: feeling generates thought. I don’t have much scientific support for this but the hadith and the verses from Quran speak for themselves. I do hope that someday, someone will make an extensive scientific research on this topic.

Let’s strike at the heart of it, shall we?

1. From the Quran

So have they not traveled through the earth and have hearts by which to reason and ears by which to hear? For indeed, it is not eyes that are blinded but blinded are the hearts which are within the breasts. [Quran, 22:46]

Hearts are the main source of reasoning. Here, rationality has been associated with it, since no organ works if the heart doesn’t.

So you see those in whose hearts is disease hastening into [association with] them, saying . . . [Quran, 5:52]

Almost everywhere, feelings precede thinking. What you feel is what you say usually. It all starts from the root, out until the fruit. Is it really think before you speak, or rather feel before you do?

The Day when there will not benefit [anyone] wealth or children. But only one who comes to Allah with a sound heart. [Quran,26:88-89]

You have a damaged heart and it makes a lot of difference. So don’t take this half-heartedly!

Then do they not reflect upon the Quran, or are there locks upon [their] hearts? [Quran,47:24]

This implies that one can’t reflect if one’s heart is locked. Perhaps we should try to think with an open heart instead of an open mind, because if the heart is open eventually the mind will open, too, because thinking sprouts from the heart.

And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you – when you were enemies and He brought your hearts together and you became, by His favor, brothers. [Quran, 3:103]

Great minds think alike? How about this: Great hearts bond alike.

2. From Hadith

Allah said, ‘I have prepared for My righteous slaves (such excellent things) as no eye has ever seen, nor an ear has ever heard nor a human heart can ever think of.’ [Bukhari]

The heart isalso the source of imagination.

Allah has forgiven my nation for the evil suggestions of their hearts, so long as they do not act upon it or speak of it, and for what they are forced to do. [Ibn Majah]

The false dichotomy of head versus heart cannot be resolved by the mind gaining dominance over the emotions, but rather by increasing the balance between the two systems.

Verily Allah does not look to your bodies nor to your faces but He looks to your hearts. [Muslim]

You can’t have a sweet fruit with a bitter root.

Narrated Abu Hurairah, I came to the Prophet (saws) and spread out my garment to him, then he took it and gathered it at my heart, so I did not forget after that [any Hadith]. [Tirmidhi]

This was really new to me because I would never have connected forgetfulness with the blood-pumping organ, but now I know why they say “know it by heart.”

3. From Science

The heart senses emotional information five to seven seconds before it happens, while the brain senses it three to five seconds beforehand. So not only are emotions important contributors to our output of thoughts, but they may be one of the best ways to influence and create a change in what and how we think.

In 1974, the French researchers Gahery and Vigier, stimulated the vagus nerve (which carries signals from heart to the brain) in cats and found that the heart and nervous system were not simply following the brain’s directions.

In 1983, the heart was reclassified as an endocrine gland when a new hormone called atrial natriuretic factor (ANF), which affects blood vessels, kidneys, adrenal glands and regulatory regions in the brain, was found to be being produced by the heart.

Dr. J. Andrew Armour discovered the heart also contains a cell type known as intrinsic cardiac adrenergic (ICA), which synthesizes and releases neurotransmitters once thought to be produced only by neurons in the brain and nerve ganglia.

The heart starts beating in an unborn fetus before the brain has been formed, a process scientists call “autorhythmic.”

Dr. Armour introduced the concept of a functional “heart brain” in 1991. Considered an independent entity, the heart’s brain is composed of an elaborate network of neurons, support cells and neurotransmitters which enables it to process information, learn, remember and produce feelings of the heart and then transmit this information from one cell to another.

“We observed the heart was acting as though it had a mind of its own and was profoundly affecting perception, intelligence and awareness,” explained McCraty.

According to Goleman, it’s a person’s EQ (Emotional Quotient) that enables them to succeed in life as much or more than their IQ (Intelligence Quotient).

During the ‘60s and ’70s pioneer physiologists John and Beatrice Lacey conducted research that showed that the heart actually communicates with the brain in ways that greatly affect how we perceive and react to the world around us.

Neurologist Antonio Damasio stresses the rationality of emotion in his book Descartes’ Error, where he emphasizes the importance of emotions in decision-making. He points out that patients with brain damage in the areas of the brain that integrate the emotional and cognitive systems can no longer effectively function in the day-to-day world, even though their mental abilities are perfectly normal.

Conclusion

I don’t mean to say that the brain has no purpose in our lives. There are many places where Allah (swt) has mentioned using the intellect, but the main point remains— the heart is an important part of it all.

You have to water the roots first. Don’t cut off the connection with your heart merely because you want to be a logical, rational person, thus burying it under the debris of darkness.

It’s never too late. There is time until the last breath crawls out of our lungs. Heal the heart to cure the brain and mend actions. Instead of solely relying on your own self or the people around you, seek help from Allah (swt) as Prophet (saws) used to.

The supplication he (saws) said most frequently was: O Changer of the hearts, make my heart firm upon Your religion. [Tirmidhi]

May Allah (swt) give every one of us such a sound heart.

By Tabassum Mosleh Bushra

Bismillahi-r-Rahmani-r-Rahim.

In today’s world of materialism and secularism where religions in general, and Islam in particular, are seen as unnecessary, backward and unscientific, it is a great honour from Allah to be among those few who truly learn and practice the teachings of Islam in their lives despite facing social difficulties because of it.

The Prophet  (saws)said, Islam initiated as something strange, and it will revert to its (old position) of being strange. So, glad tidings to the stranger! [Muslim]

The above hadith makes those of us who place ourselves in the category of “strangers” to feel special, and there really is nothing wrong with that. The problem starts when we begin to misuse Islam to fill up this void of self-esteem.

We start by developing the desire to show off to others and begin to regard those whom we consider “non-strangers” as inferior, or as the “losers” mentioned in Surat al Asr. This is a huge test for the student of knowledge, as the great scholar Sufyaan ath Thawri (rahimahullah) has said: I did not treat anything more difficult than my sincerity. [Phillips 20]

How the Problem Begins

The problem can begin in either of two ways. Firstly, the person who is trying to learn about Islam and implement the knowledge in his life receives a lot of praise from those around him who may or may not be practicing Islam themselves. He is seen as almost an alim, and he is asked questions about fiqh and aqeedah which he proudly answers, sometimes without sufficient knowledge to answer such questions.

Thus his feeling of being special and knowledgeable is fuelled. Soon he begins to forget that the reason he is special is that Allah has made him special, and not that he is special because of his own talents or accomplishments. Then he begins to criticize other people’s practice of Islam, even scholars, and if it diverts an iota from his own opinions, those others are labeled as misguided or innovators.

Secondly, the person suffers socially because of the outward manifestations of Islam in his life. He is criticised by parents and he is seen as being “weird” by friends and relatives. He is either laughed at or openly scorned. His ego is thwarted again and again. Soon he begins to reciprocate the same attitude towards those people and begins to scorn them for their apparent lack of Islam and ridicule of the true Muslim identity.

Consequences of Developing the Problem

The arrogant person does not enter Paradise, as the prophet (saws) said, No one who has the weight of a mustard seed of arrogance in his heart will enter Paradise. Someone said, Indeed, a man loves to have beautiful clothes and shoes. So the prophet said, Verily, Allah is beautiful and He loves beauty. Arrogance means rejecting the truth and looking down on people. [Sahih Muslim]

Showing off (riya) is a lesser form of idolatry: Among the first people to enter Hellfire will be a scholar. Allah will say to him, You have lied because you learned religious knowledge so that it would be said you are a scholar and you recited the Quran so that it would be said you are a reciter.[Sahih Muslim]

The prophet (saws) said, “Verily, what I fear most for you is the lesser idolatry.” They said, “What is the lesser idolatry, O Messenger of Allah?” The Prophet said, “It is showing off. Allah the Exalted will say to them on the Day of Resurrection when the people are being rewarded for their deeds: Go to those whom you wished would see you in the world and look, do you find any reward with them?” [Musnad Ahmad]

Developing a hard and argumentative nature is also forbidden: The prophet (saws) said, Whoever seeks knowledge in order to show off to the scholars, or to argue with the foolish, or to attract the attention of people, then he will go to Hellfire. [Shu’b Al-Iman Al-Bayhaqi 1635]

Allah has said about the hypocrites, They think that every shout is against them.[Quran, 63:4]

(to be continued)

My name is Tabassum Mosleh Bushra. I’m from Dhaka, Bangladesh. I am currently studying BA in the Islamic Online University, giving my fifth semester finals. I did a BEng Honors in Mechanical Engineering from the University of Nottingham and went on to studying Islam and psychology. I am currently studying the latter at Saylor Foundation. I also have a diploma in CBT counseling and am pursuing another in hypnotherapy. Alhamdulillah for everything.

Although I have never had an article published in English before, I write at a Bengali Islamic blog: www.ahobaan.com.

Works Cited

http://www.dailyhadithonline.com/ 5 Dec 13

Zayd, Bakr Aboo, The Etiquette of Seeking Knowledge,  Trans. Abu ‘Abdillah Murad ibn Hilmi Ash-Suweikh

By Tabassum Mosleh Bushra

(Read the first part of this article here.)

Bismillahi-r-Rahmani-r-Rahim.

Earning the Displeasure of Allah (swt)

It was also narrated from the Prophet that the most hated person to Allah is he who is Aladd and Khasim (meaning most quarrelsome). [Bukhari, Tafsir ibn Kathir]

Losing reward for all good deeds: The prophet said, Actions are according to intentions, and everyone will get what was intended. [Bukhari, Tafsir ibn Kathir]

If the intention is not for the sake of Allah, rather it is to please people or to make oneself appear superior, there will be no reward from Allah.

The hypocrites will be in the lowest part of the hellfire: One of the signs of a hypocrite is ‘if you have a dispute with him, he is most quarrelsome.’.[Bukhari & Muslim ]

Regarding the lifting of Allah’s guidance and blessings: Allah has said about the hypocrites, They are deaf, dumb, and blind, so they return not (to the Right Path). [Quran, 2:18]

Also:  So, a seal has been set on their hearts and therefore they are devoid of understanding. [Quran, 63:3]

Remedies

The student of knowledge has to sincerely make dua to Allah constantly for guidance:  Guide us to the straight path: The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray. [Quran, 1:6-7]

He also should establish a good relationship with Allah through prayer and remembrance, so that it is easy for him to remember Allah at times when he is bombarded with either praise or criticism, which is inevitable. He also needs to develop the correct attitude to these two.

When he is praised, he should remind himself of his shortcomings, and his previous misdeeds which Allah has covered up for him from the people. He should remind himself of his humbleness in the sight of Allah.

He should read about the prophet’s life, and the biographies of the Sahaba, the Tabi’in and the great scholars of Islam, to remind himself that he has only just started taking infantile steps in the path to knowledge. He should remind himself that all knowledge comes from Allah, as the angels said: Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise. [Quran, 2:32]

When he is criticized, he should look truth in the criticism and accept it. He should tell himself that it is only a means by which Allah is testing his intention, and not become angry and scornful towards the criticizer. If people are scornful towards him, he should be extra polite towards them; because hatred can only be removed by love.

He should be gentle and kind towards those who do not yet have the correct understanding of the deen, make dua for them and gently advise them. You must be gentle, for verily, gentleness is not in anything except that it beautifies it . . .  [Sahih Muslim]

He should remind himself again and again why he is seeking knowledge, and he should be vigilant at all times to detect any signs of hypocrisy and arrogance. If at any time he detects any of these signs within himself, he should immediately seek Allah’s forgiveness and correct the problem.

These are some of the steps the student of knowledge can take in order to protect his intention. And Allah knows best.

Tabassum Mosleh Bushra is from Dhaka, Bangladesh. He did a BEng Honors in Mechanical Engineering from the University of Nottingham and went on to study Islam and psychology, He’s currently studying for a BA in the Islamic Online University. Although this is his first article published in English, he writes for a Bengali Islamic blog: www.ahobaan.com.

Works Cited

http://www.dailyhadithonline.com/ 5 Dec 13

Zayd, Bakr Aboo, The Etiquette of Seeking Knowledge,  Trans. Abu ‘Abdillah Murad ibn Hilmi Ash-Suweikh

by Zahra Hassan

Many non-Muslims have a bad impression of us— they think of Muslims as a bad community with strange thoughts, or, at worst, as terrorists. Why do they think of us like this? Who has portrayed us in such a bad way, and why are we silent and unable to prove ourselves?

The main reason is our attitudes toward other communities and our ways of dealing with them. The Quran has beautifully shown us how to deal with non-Muslims, so let’s focus on what it has to say.

1. Do not compel.

I have seen many Muslims trying to thrust non-Muslims into the fold of Islam, but it’s a bad move that can create the wrong idea. It is only Allah who grants hidayat, and He grants it to those who are paying attention, not to those who are heedless.

There is no compulsion in religion. Certainly, right has become clearly distinct from wrong. Whoever rejects the devil and believes in God has firmly taken hold of a strong handle that never breaks. God is All-hearing and knowing. [Quran, 2:256]

2. Be just with them.

We tend to give a higher priority to Muslims than to others. But Islam insists we avoid such acts and maintain justice in everything. No matter whether they are Christians, Jews, Hindus, or whatever, we must treat them justly and allow them to enjoy their rights without restrictions.

O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah is Acquainted with what you do. [Quran, 5:8]

3. Do not argue.

When we are in discussion with non-Muslims we shouldn’t try to emphasize our points by arguing; instead we should try to be as gentle as possible by keeping in our minds that we are doing all this for the sake of Allah.

And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them, and say: We believe in that which has been revealed to us and revealed to you. And our God and your God is one; and we are Muslims [in submission] to Him. [Quran, 29:46]

 4. Be kind.

The most vital characteristic that should be adopted when dealing with non-Muslims is kindness, because it’s most often kindness that brings a change in the minds of non-Muslims toward us. At the very least, smile!

Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity. [Quran, 60:8]

Nonetheless Allah has commanded us not to be kind to non-Muslims who plot evil against us.

It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allah forbids you to befriend them. And whosoever will befriend them, then such are the Zalimun (wrong-doers those who disobey Allah). [Quran, 60:9]

5. Do not abuse.

Islam is not a religion of conflict, rather it is a means of creating peace all over the world. We are never encouraged to abuse non-Muslims in any way— even breaking their idols is considered to be a bad act in Islam.

Abuse not those to whom they pray, apart from God, or they will abuse God in revenge without knowledge. [Quran, 6:108]

Laughing sardonically is also considered a form of abuse. So do not laugh when they say something pertaining to their religion.

O you who believe! let not (one) people laugh at (another) people perchance they may be better than they, nor let women (laugh) at (other) women, perchance they may be better than they. [Quran, 49:11]

6. Help them when they are in need.

No matter what religion they belong to, we must help them when they are in need. It’s a weak point among us that we think helping them would lead us astray, but it will never lead you to such a situation if you act as a real Muslim. The more you show your attitude as a true Muslim, the more they will be attracted towards our religion, and this will pave the way for them to escape the darkness in which they reside.

And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the words of Allah. Then deliver him to his place of safety. That is because they are a people who do not know. [Quran, 9:6]

7. Act with wisdom.

As Muslims, it is very important to think before we act, so be wise when speaking with Non-Muslims; do not jump at once and make them feel irritated. Pay your fullest attention when they speak. Even if you feel bored in their company, do not express it with your words or actions. Earnestly listen to them, and if you need to clear up any misconceptions in between, speak directly and politely. If you do not know, direct them to a well-known website or to an Islamic scholar.

Call to the way of your Lord with wisdom and goodly exhortation, and have disputations with them in the best manner. [Quran, 16:125]

8. Be forgiving.

Sometimes conflicts emerge between us and non-Muslims, but do not show your anger when this happens. Just turn away and leave, for that is the best thing a Muslim can do on such occasions. Even if you happen to meet them later, do not show anger, resentment, or annoyance towards them.

Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don’t punish them). [Quran, 7:199]

9. Treat them with respect.

The main problem that persists between us and non-Muslims is that we mostly fail to treat them with respect. We think that it isn’t so good to do so since they are disbelievers, but it’s important to give proper respect to their rights. If disbelievers were to be treated disrespectfully, Allah wouldn’t have sent our Prophet as a mercy to all of humanity.

(Muhammad), We have sent you for no other reason but to be a mercy for mankind. [Quran, 21:107]

10. Never cheat.

Some of us try to cheat non-Muslims, thinking that they will believe us because we are Muslims. This is really very bad behavior, because Muslims are not to cheat, but rather to be honest with everyone. They don’t judge us by our words as much as by our actions.

Woe to those who give less [than due], who, when they take a measure from people, take in full. But if they give by measure or by weight to them, they cause loss. [Quran, 83:1-3]

Do a word search here and find out, then check back here on Monday to see if you got it right!

http://understandquran.com/resources/free-online-quran-word-by-word.html#!%23/quran-wordbyword/1

by Samina Farooq

Falaq

I seek refuge of the Lord of daybreak

When through the night, light outbreaks

From the evil of what is created by Him

I seek refuge from everything grim

From evil of darkness when it settles

hiding the evil as it battles

From evil of blowers in knots

Black magic of all evil plots

From evil of an envier when he envies

From blame, calumny, backbite, and tease

Naas

I seek refuge in the lord of mankind

their master and God— only One of His kind

From evil of the retreating whispering one

into their chests the whisper’s done

They may be from humans or jinns

No matter the form, don’t let them win

Ikhlas

He is Allah, He is one

every other god we are to shun

He is self-sufficient, free of need

We are dependent, to Him we plead

He neither begets nor is born

He never sleeps nor feels worn

Nor is there to Him any equivalent

Neither idols nor the prophets He sent

Kaafiroon

O disbelievers! Listen, oh you!

I don’t worship what you do

Nor are you worshipers of what I worship

Since you will never, why should I flip?

So for you is your religion, for me is mine

Between you and me, there’s a fine line

Allah calls Himself Al-Muta’aali— The Supremely Exalted, The Most High— on one occasion in the Quran. He’s the One who is exalted above the whole creation. Al-Muta’aali is beyond the highest, far beyond any thoughts, limits, and ideals of mankind, He is sublime and is above everything due to His might and perfection!

The Supreme One, The Highest of All

Muta’aali comes from the root ayn-laam-waaw, which points to four main meanings. The first is to be high, lofty, and exalted and to ascend. The second main meaning is to overcome and overwhelm and the third to advance and exceed. The fourth main meaning is to be eminent.

This root appears 70 times in the Quran in fourteen derived forms. Examples of these forms are ‘aaliyatin (elevated), al-‘ulyaa (the highest), fata’aalayna (“then come”) and la’aali (“a tyrant”).

Linguistically, uloow points to the attribute of loftiness and a person is ‘alee when he is prominent. The names Al’Muta’aali and Al-‘Alee— meaning “Allah is the highest, above any fault, above any imperfection”— are interrelated.
Al-Muta’aali is the One whose highness exceeds any limits. He is the most lofty and exalted and the One who advances, overcomes and exceeds all of creation in His being and all His attributes. He is proud and great and His glory is too high to be comprehended by us!

Al-Muta’aali Himself said: [He is] Knower of the unseen and the witnessed, the Grand, the Exalted [Quran, 13:9]

Supreme Oneness – Devoting All Deeds to Him

As Muslims we should believe that Allah is One with no partner or associate in His Lordship (ruboobiyyah), divinity (‘uloohiyyah) or names and attributes (al-asma’ wa’l-sifaat).

Tawheed al-‘Uloohiyyah means devoting all acts of worship, both inward and outward, in word and deed, to Allah (Al-Muta’aali) alone, and not worshiping anything or anyone other than Allah, no matter who he is: Worship Allaah and join none with Him (in worship). [Quran, 4:36]  It is called tawheed al-uloohiyyah because it is based on ta’alluh lillaah which is worship and devotion of Allah accompanied by love and veneration.

This is the purpose for which the universe was created and laws were prescribed. Concerning this disputes arose between the Prophets and their peoples, so the stubborn were doomed and the believers were saved! [al-Hujjah fi Bayaan al-Mahajjah, 1/305; Lawaami’ al-Anwaar al-Bahiyyah, 1/57] Our goals, our will, and our actions should all be defined to seek the face of Al-Muta’aali alone!

How Can You Live by This Name?

1. Prioritize.

Is Allah really muta’aali in your life? You can find out by looking at where the deeds He lovingly wants you to carry out– like salah– are on your list. Do you fit your prayers around your daily life activities, delaying them, or do you put your prayers first, above anything else?

Do you first finish watching your favourite TV shows and then see if you have time left for the Quran? Do you start your day by checking messages on your phone or by reciting from the book of Al-Muta’aali? Test your daily schedule; if your acts of worship don’t have priority, change it and you will see how blessed, productive, and peaceful you will feel. Start and end your day by reciting the words of Al-Muta’aali!

2. Don’t place yourself above others.

You cannot do anything except through the power of Al-Muta’aali and everything that you have comes from Him. Your position with Al-Muta’aali is determined by one crucial factor: the level of your taqwa and righteousness.  Mankind! We created you from a male and female, and made you into peoples and tribes so that you might come to know each other. The noblest among you in Allah´s sight is the one with the most taqwa [Quran, 49:13] Never place yourself above others because of your wealth, intelligence, looks, or your lineage!

3. Call others to Al-Muta’aali.

You as a human being are the most honoured creation of Al-Muta’aali; live up to your purpose by not only worshiping Him yourself, but also show others who He is. Do da’wah to be successful! And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful [Quran, 3:104]

4. Know that He is high, yet close.

Sometimes you are so absorbed with stress or grief that you forget Al-Muta’aali, who is higher than and above everything, is closest to you.  And We have already created man and know what his soul whispers to him, and We are closer to him than [his] jugular vein [Quran, 50:16] In times of hardship, know that He is the supreme above the throne, but also the only One who knows exactly what you are going through, so tell Him all you feel and ask Him to help you battle your trials!

5. Never despair.

You know you should not despair in the mercy of Al-Muta’aali, however Shaytan often tricks into another kind of despair: despair in yourself. Did you ever say: “I will never change” or “I will never be able to do this, so why start?” or about someone else:  “they will never change”? Indirectly you are despairing in the power of Al-Muta’aali!

When you say “Allah will never forgive me, I’m doing so many bad things”, you are actually lowering Him, exalted is He, to human standards of forgiveness! So next time you feel like you cannot change a certain habit, or you keep committing the same sin, call upon Al-Muta’aali and ask Him to assist you with unshakable belief in His Highness and abilities.

6. Ask Al-Muta’aali.

Paradise has seven levels; the highest one is Firdaws-al-’aala, the highest level is right under the throne of Al-Muta’aali. The Prophet salallahu ‘alayhi wa sallam said: When you ask of Allah, ask Him for al-Firdaws, for it is in the middle of Paradise and is the highest part of Paradise, and above it is the Throne of the Most Merciful, and from it spring forth the rivers of Paradise [Al-Bukhaari, Muslim]  Call upon Al-Muta’aali!

To read about the beautiful name Al-‘Alee, click here:  http://understandquran.com/and-the-answer-is-al-alee.html

O Allah, Al-Muta’aali, we know that You are the Supreme. Give us knowledge of and lead us  to prioritize the deeds most pleasing to You and assist us in calling others to You. Adorn us with firm belief in your Highness and admit us to the Highest Paradise without Reckoning, ameen!

Wallahu ta’alaa ‘alem.

The Understand Quran Academy Team

by Bela Khan

The Prophet (saws) and Abdullah Bin Ubaiy

Prophet S.A.W had Abdullah Bin Ubaiy in life. He also had many other haters. It hurts to have haters— it’s human nature. But this hurt should not be powerful enough to stop us from living our purpose and pursuing our mission. Let the haters hate. Let the caravan go on.

I’ve also had my days of struggle. During the early days of my transformation to becoming a Muslim by choice from being Muslim by chance, I was scared of people, I confess, and this fear was overwhelming. I didn’t want people to hate me. The fear of love loss is a powerful influence. No one wants to be hated, and everyone is fearful of losing love.

But if you are pursuing the path of righteousness and carrying the prophetic mission forward and if you are on a quest for truth, then this truth is going to hurt others. No one likes to hear that their way of life is not accurate or not in line with the divine guidance. Even the most misguided people think that they are leading an angelic life style.

Prophet’s uncle, Abu Lahab loved him dearly. When he was born, Abu Lahab was overjoyed and freed the slave woman  who brought the news of the birth. Later, Prophet (saw) married two of his daughters to two sons of Abu Lahab.

But then the love transformed into animosity, the warmth of the emotions disappeared, the relationship got scarred, and Abu Lahab started hating the prophet (saw). He became his most stringent opponent and worst critic. Why? He didn’t want to hear the truth, and he didn’t want to change.

Yet the hurt and the fear combined were not powerful enough to stop our prophet (swt) from standing for what’s right and upholding Allah’s system.

But what about us? Haters demoralize us. Every ounce of negativity they generate with their words or actions is very destructive to our morale and our mission. The not-so-complicated formula to deal with them is to fix them, and if you can’t fix them then avoid them. Allah says in the Quran:

Then, if they turn away, your duty (O Muhammad) is only to convey (the Message) in a clear way. [Quran, 16:82]

Your job is to convey the truth and not to make them accept it. Accountability rests with Allah.

Why Avoid Haters?

Have you ever noticed that when some people call you, the mere sight of their “names” flashing on your mobile screen is enough to make you put your mobile on silent? This is their lethal negative energy. Even if you do your best to ignore their negativism (either in the form of words, actions or facial expressions), your subconscious minds records it all. It penetrates your thoughts even before you notice its impact.

It’s suicidal to let too much of criticism enter your brain because if you do so, your subconscious mind will record the data. And every time you come across a difficult situation or fail at something, the subconscious mind will bombard those images back on you (See? Like she told you— you are such a loser!) and you’ll start to believe that your haters were right somewhere.

I am talking about ill-intended criticism and not the constructive feedback that pushes you to become a better version of yourself! I am just focusing on the strategy of the haters that thrive on the opportunity to hold you down. We have enough repulsiveness already— television, newspaper, and social media are constantly broadcasting a neverending stream of nasty goings-on— and this gives us more reason to avoid the negative people more.

Brutus

When talking about the negative people and haters, it’s important to introduce you to Brutus— yes, the same well-trusted Shakespearean Brutus who lovingly stabbed Caesar. Why am I bringing it here? That’s because it’s incumbent upon us to know that we are surrounded by a lot of Brutuses.

It’s easier to recognize the negative people who are venting their negativity openly and are being malevolent but it’s very hard to recognize those who have pleasantly disguised themselves. These people will tell you that you are a loser in such a pleasant way that you’ll never be able to identify their sinister intentions.

Let me give you a personal example. When I wrote my research synopsis, my professor told me that if I really complete the research it would be a unique discovery and a great contribution. But then I met some “well-wishers” who told me that it’s impossible to carry out this kind of research at my level, saying that usually only Ph.D research work is that intense and detailed.

“And you are getting married in few months. What if you fail to complete it? You’ll fail M.Phil altogether!” My guards were down and their trick worked. I ended M.Phil with quite an insignificant research.

These pathological critics offer sugarcoated poison. Drink it and you are dead. Similarly, heed their advice and you are sabotaged. You’ll change your subjects, jobs, give up on Dawah mission or make similar stupid decisions in your life because a critic (who doesn’t have any credential himself) told you to do so. Don’t let them dictate your decisions. Don’t let them sit on the driving seat of your life. They are Brutus-es – who are stabbing you in your back. Watch out!

So what you need to do is to have enough courage not to let the nasty people and the Brutus-es come near you. You can never achieve any success in both the worlds if you have surrounded yourself with haters and nay-Sayers.

And now, listen very closely, if you are a Da’ee working to uphold Allah’s system, you’ll see plenty of such people in your life.  Probably it’s also a part of Allah’s master plan to test us with these people. When you are doing Amar BilMaroof, most of the people will love you but Nahee anal munkir is the real challenge. It’s when your loved one will become your enemy and your friends will become foes. As I said earlier, people hardly want to mend their ways. So they attack you to hide their shortcomings. “You know what, you should start doing Dawah when you are a perfect Muslim yourself.” “Oh, this is a temporary phase, it will go away”. “I’ll see how long and you going to carry yourself in Hijaab”. Let them blow their steam. Do not let them discourage you from your mission. Do not let them scare you. Allah SWT says,

So fear them not but fear Me – [Quran, 2:150]

Are their own hands clean with what they are accusing you of? Are they living a life in perfect obedience to Allah and his messenger? Is their criticism worth being dignified with your attention? If the answer is NO, then say good-bye to the uninvited criticism and move on. Do what you are supposed to do. Carry out your mission and ignore them. Remember, Prophet S.A.W never dignified Abdullah Bin Ubaiy with his counter arguments. He never sought counsel from Abu Lahab. He never put an ear to the criticism of those who called him a poet or lunatic. He just did what he was supposed to do – spread the light. I remind myself and you to do the same, spread positivity and the negativity will take care of itself.

(This article is the third in a series of articles by our sister K. Balkhi, who consciously rejected the corporate world when she realized it failed to affirm Islamic teachings about the proper comportment of women. The first article in the series can be found here and the second article here.)

A Grand Paradox

There is indeed infinite wisdom in women staying within the protection and comfort of their own homes. As controversial as that may sound in current times, I of all women, with my endless travels, know the depth of this advice only too well.

And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance. … Allah intends only to remove from you the impurity [of sin], O people of the [Prophet's] household, and to purify you with [extensive] purification.     [Quran, 33:33]

I look back and wonder how I could have possibly been so naïve. All that solo travel. All that interaction with males. All those spots in the limelight, training and speaking. How could I have believed that just donning conservative clothing (a hijab and full-sleeves) made all mixed interaction kosher— halaal rather?

I know my intentions weren’t wicked— it was nothing but a silly naïveté coupled with the heedlessness of an accomplished new grad. But it could have been much worse. Really, with all those doses of worldliness, how could I have been so trusting of the world and its inherent follies, yet so oblivious to the rulings of my very own creator and His wisdom, to His guidelines for what is truly best for me?

This is, at best, a paradox of the greatest proportions.

Grandma’s Advice

My grandmother always used to tell me women should teach– and I would have such a hard time swallowing that with all my liberal arts, feminist baggage.

But as my life’s paradigm shift began unfolding I began to see just how ill-defined our gender roles and definitions of success really were. Practicing gender segregation, beyond the minimal convenient in our culture, became a priority for me.  I removed myself from the corporate world to avoid the relentless gender mixing.

Slowly but surely my home also adapted to facilitate my observance of Shariah-based hijaab. With the formal living room glass doors now tinted, my father could take male guests straight there without us having to worry about where our niqaabs were every time we crossed the doors. We now also have graceful ceiling-to-floor curtains separating our reception and family lounge, barring general visitors’ gaze from our living areas.

Contrary to worldly expectations, this has not entailed an isolated, fruitless existence. Quite the contrary.

Women in Learning: A Shared Global Heritage

Indeed, in the scholarly tradition of my Jamia (university), exemplary education has always been offered to women, just as it was in the prophet’s time, peace be upon him. And the beautiful part is that all Islamic guidelines and respect for gender segregation are observed. We have male and female professors, but do not interact in person, or in any other way, with our male professors.

We learn from our male professors over a complex speaker system that connects each of the men’s classes with the corresponding women’s classes within the Masjid complex. This way, despite the closely-tied learning and administration, we have zero interaction with men. It’s a one-way street; we simply listen to the classes the men are getting, and that way the quality of our core education is exactly the same as theirs. We have another set of women professors with whom we interact and discuss all our subject matter.

This is a living example of working within the guidelines the Quranic ayaat such as this:

. . . And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts . . . [Quran, 33:53]

Little did I realize I shared a global heritage. Read these uplifting observations about India’s Deobandi community:

“While there is so much talk today by others about the lack of scholarly education for women, the Deobandi community has been educating women for years. [Deoband is the Indian city that is home to the scholarly roots and heritage of most seminaries in this part of the world. The foundation for Darul Uloom Deoband was laid in 1866 when thousands of Muslim scholars were being executed daily in the bazaars of Delhi].”

“There is no shortage of women who have memorized the Quran and teach it. They have set up dozens of girls schools, which include boarding and catering, in which they study all the branches of knowledge including the six standard books of hadith. Whether it is South Africa, Europe, North America or the sub-continent they have full education for women at free or at a minimal fee and are NEVER turned down for not paying. They do this without free mixing and call for gender equity. Their community supports and funds this education the way they do for men. Even women outside of madrasah‘s gather at home for weekly education of practical knowledge.

“Many learned people never get the chance to study the six books, while Deobandi women graduate yearly from Jamia after finishing the six books.”

“Many of our great ulama relied heavily on their works in the field of Hadith extensively until this very day from Shaykh Awammah, Abdul Fattah Abu Ghuddah, Al-A’lawi and countless others who were masters in that field.” [Brooks al-Maliki, Abdus Shakur. The Deobandi Community and the Education of Women]

Undeniably, countless Islamic traditions, guidelines, practices are preserved by this beautiful system and path that Allah has blessed me with. By treading this path, we feel like living examples of how Shariah should be exemplified. For the first area this learning helped rectify was my daily living – and bringing it into sync with the wisdom of Shariah.

Living Inspiration

My own favorite professor is a Hafiza— she’s memorized the entire Quran. And she’s also a Muftia, which means she has been granted the highest degree possible from our jamia (university): the authority to issue fatawa (religious verdicts). Our university’s Dar ul Ifta (additional post-graduate learning option for takhassus or PhD specialization) opened to women primarily because of her insistence and brilliance.

She’s also an excellent, deeply-respected doctor.

And, most appreciated by me, she’s an exceptional teacher of all kinds of learning and a most helpful, candid counselor and mentor!

(In the next article in this series we see how woman’s work in the home is actually a kind of jihad!)

Do a word search here and find out, then check back here on Monday to see if you got it right!
http://understandquran.com/resources/free-online-quran-word-by-word.html#!%23/quran-wordbyword/1