By Mansoor Ahmed

“And tell My servants to say that which is best. Indeed, Satan induces [dissension] among them. Indeed Satan is ever, to mankind, a clear enemy.” [Qur’an 17:53]

How many times has the following happened to us?

We’re driving down the highway and suddenly, a car swerves in front of us and cuts us off causing us to swear as we swerve sharply out of the way. Or we’re late for work or class and we’re being pushed into the packed bus at rush hour. Someone steps on our foot really hard and we mutter, “#$@!#@”—swearing out of frustration. Or someone did something that really got under our skin and we decide to express our anger at them using the choicest of swear words.

It happens to all of us sometimes. In the heat of the moment we’re not aware of what is coming out of our mouths and sometimes, the words that do come out are not befitting of a servant of God to utter. It is at these times that we need to be extra mindful of what we are saying precisely because this is when we lose control over our tongue. Everything we utter, no matter how insignificant we believe it to be, is being written down by the angels and will be shown to us on the Day of Judgment:

“Man does not utter any word except that with him is an observer prepared [to record].” (Qur’an 50:18)

Our speech is part of our actions and we will be questioned about what we say.  Therefore, it is imperative that we try to keep our speech clean and modest. It is not correct for a servant of God, who knows that his Master is watching him, to speak immodestly. The Messenger of Allah ﷺ (peace be upon him) said,

“A true believer does not taunt or curse or abuse or talk indecently.”1

If we are in the habit of losing control and speaking immodest words, can we guarantee that those words that come out of our mouths won’t be our last? What if they are our last?

Imagine that the car that cuts you off on the highway bumps into you and throws you straight into oncoming traffic—and imagine that as you’re losing control of your car and about to run head-on into another, you say the first thing that comes to your mind. What do you want to say at this point? Do you want to remember God and say, “La ilaha illallah (none is worthy of worship except God),” knowing that the one who does so as his final words enters Paradise2 ? Or do you want to swear? Of course, we all want to remember God in those moments but what we forget is that in those situations, we don’t have control of our tongue. Our body takes over and we’re in auto drive. What is within us, the reality of who we are in our heart of hearts, is what comes out. If we are people who remember God often and are constantly in dhikr (remembrance of God) and reciting Qur’an with our tongues, we will be blessed with the ability to say the dhikr and recite the Qur’an at those moments as well. If, on the other hand, our tongues are used to resorting to foul language, then we will by default use that language and it may so happen that those become our final words.

Breaking the Habit

To break the habit of using foul language is not difficult, but it requires a conscious effort. If we train ourselves daily to be engaged in dhikr, even if it is something simple such as uttering, “Alhamdullilah (All praise belongs to God),” or “Subhanallah (God is free of all imperfections),” whenever we can, we can begin to replace the swear words with the words of remembrance. Memorizing Qur’an is also helpful because memorization requires repetition. If we do this, we are not only getting the reward of remembering God but we are also cleaning our hearts and tongues of the darkness of foul language. This will allow us to be conscious of what our tongues are saying and we will be able to catch ourselves before we accidently swear.

“Indeed, Allah will admit those who believe and do righteous deeds to gardens beneath which rivers flow. They will be adorned therein with bracelets of gold and pearl, and their garments therein will be silk.  And they had been guided [in worldly life] to good speech, and they were guided to the path of the Praiseworthy.” (Qur’an 22:23-24)

Good, pure speech in this life is a cause of being admitted into Paradise because it is a sign of a good and pure heart. The words that appear on our tongues are only a manifestation of what is in our hearts. A heart that is aware of God and a tongue that is moist with the remembrance of God will not turn from something so noble to something so low. It is a sign of nobility that one does not use foul speech. In the above verse, God equates good speech to being guided on the path towards Him and the reward described in the previous verse is given to those people who uttered the testimony of faith and followed that up with pure speech—a sign of their pure hearts.

Imagine that every time we used inappropriate language, we remembered God instead. We can begin to do that and resolve to purify our tongues. Once our tongues are used to remembering God frequently, no matter how intense a situation, our tongues and hearts will immediately revert to His remembrance and our tongues will only utter that which is pure. And the amazing thing about this is that, regardless of where we are or what we are doing, we will constantly be in a state of worship and as a result, if God wills, we will be counted amongst those who receive the reward mentioned in the verse above, all by simply purifying our tongues.

1. At-Tirmidhi
2. The Messenger of Allah ﷺ said, “He whose last words are: `La ilaha illallah (There is no true god except Allah)’ will enter Jannah.”

By Aber Kawas

There have been pictures and videos circulating for these past few nights of a boy whose face had been cut off in the unrelenting onslaught of Syrian violence. The despairing images of his jawless grimace, dripping with blood and his eyes full of pain have brought awareness, disgust, and outrage against the Syrian oppressors who have been mercilessly killing their people in an act of intimidation. Rivers of blood are running in the streets of Syria to quench Bashar Al Assad’s regime and their insatiable thirst for power.

The boy whose face has been seen by us all—his name is Hamza. He is my brother in Islam.

The name Hamza means ‘the one who is strong and steadfast’. It is the name of the Prophet’s ﷺ (peace be upon him) uncle radi allahu `anhu (may God be please with him) whose conversion brought strength, dignity, and most importantly safety to the Muslim ummah (community) during a time of oppression brought on by the Quraysh.

Hamza ibn Abd Al Muttalib was a fearless warrior, a man of integrity who fought vehemently against the makers of injustice, against those who used violence as intimidation against the Muslims for power centuries ago, just as today. His death and martyrdom brought peace to the Muslim nation; for the gruesome manner in which the Quraysh had dismantled his body when killed in the battle of Uhud, inspired a Qur’anic revelation to the Prophet ﷺ.

“Call mankind to the Way of your Lord with wisdom and sound advice, and reason with them in a well-mannered way. Indeed your Lord is well aware of those who have gone astray from His way, and He is well aware of those who are guided. And if you retaliate, let your retaliation be to the extent that you were afflicted, but if you are patient, it will certainly be best for those who are patient; and be patient, yet your patience is only with the help of GOD, and do not sorrow for them, not distress yourself at what they devise. Indeed God is with those who are pious and those who are doers of good,” (Qur’an 16:125-128).

This ayah (verse, revelation) taught the Muslims to handle violence with mercy and patience, to never treat any human being, not even their enemies, with inhumanity no matter the circumstance—even in times of war. This is a lesson that the aggressors of today have ignored, as they continue to behave in a despicable manner against innocent civilians of their own lands.

Just as we felt our stomachs drop and could barely stand watching the images of Hamza sitting on a hospital bed helplessly and painfully waiting to die, upon seeing the corpse of Hamza on the battlefield of Uhud, the Prophet ﷺ also winced and could not stand the sight of his beloved uncle’s mutilated body.

Both the Hamza dominating our newsfeeds today, and the Hamza who has dominated the great stories of our past have been slaughtered in an appalling manner demonstrating the evil measures of their oppressors. However just as Hamza ibn Abd Al Muttalib’s death inspired peace and raised his rank and honor, we must do the same for our brother Hamza from today, who has also died in a fight for Allah subhanahu wa ta`ala (exalted is He) a fight for freedom and justice, a fight for peace.

We must not let his death be in vain; we must speak out against the violence that he and his countrymen have endured, we must pray for their safety, and we must not ignore their cries.

May all of our brothers and sisters who have died in Syria, Egypt, Libya, Tunisia, Yemen, and everywhere else while fighting for peace against oppression, find their peace in Jannah. May the blood that has charred their faces today turn into light on the day when the faces of their oppressors will be dark as ash. May Allah (swt) grant them victory and bring the nations they fought for to peace.

May our martyr Hamza one day meet his counterpart ‘The Chief of the Martyrs’ Hamza ibn Abd Al Muttalib. May they walk into Jannah together hand in hand, as our leaders, as the ones most deserving of al Firdous (the highest rank). For it is only fitting that they share this name, that this great martyr of our ummah today has been honored with the association of the greatest martyr of our history and past.

Bashar may be named Al Assad (the lion), but the young boy he brutally murdered is named after the Lion of Allah (swt)! May he be rewarded for the strength and steadfastness that his name upholds.

Verily it is to Allah (swt) that we belong, and to Him we will all return.

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By Deena Majeed

You have owned an iPhone 4 since it came out. You accessorized it with different covers, a wall-charger, and even a car-charger. Then in October 2011, the iPhone 4S emerges. Suddenly, you want the new iPhone, you need the new iPhone, you envision the new iPhone in your hands. So you upgrade, and you get rid of your (suddenly) old model. The newer version is minimum two hundred dollars with a two-year contract, you add on insurance (just in case), and a new cover or two.

You are content…until the iPhone 5 comes out in 2012, and then the cycle repeats.

This scenario is familiar to many Americans who like to keep up with the latest trends. It is a cycle of replacing and upgrading perfectly usable objects that we own, and it is a result of ‘perceived obsolescence’. Perceived obsolescence is a concept that explains how we believe that the items we own, that are still usable, have suddenly become ‘obsolete’ (The Story of Stuff). They cannot be used anymore because there is a better, newer, and more functional version out there. Remember the first version of the iPhone? It has become so obsolete that the concept of buying and using one now is laughable.

However, perceived obsolescence applies to more than just iPhones; it applies to any material object that we buy. Down the line, we decide that we want to get rid of these objects because they are no longer trendy; this includes clothing, electronics, and even home décor.

The Qur’an tells us how we have become so distracted with material objects:

“Competition in [worldly] increase diverts you, until you visit the graveyards,” (Qur’an 102:1-2).

Do we wish to spend all of our lives racing to accumulate material goods and benefits that will never bring us true satisfaction? Although it is exciting to receive a new iPhone, how long until we get bored and decide that we want something better, newer, and more expensive? We spend countless hours per week working, only to spend a great percentage of our paycheck on things that we do not need.

As for the solution, are we supposed to shun all material aspects of this life and deem them haram (prohibited)? No, not necessarily. But we do need to realize that the problem is not in the practice of being consumers, but in the actual mindset of consuming. We need to learn how to alter our perspective and realize the difference between wanting something and needing something. Of course we all know the actual difference between wanting and needing, but the line between these two concepts becomes fuzzy when we desire the wrong things. We begin to believe that we actually need the new iPhone, video game console, or pair of jeans, even though we simply want it and in reality, our life would not crumble or fall apart without it.

As Yasmin Mogahed reminds us: “Remember that everything in this life is only a glimpse. Love, beauty, happiness are only imperfect approximations. Only the dunya (worldly) version of these things. Seek the Real thing […]”

The line between the ‘real thing’ and ‘approximations’, however, has become blurred. We have become so bombarded with advertisements that lure us into believing we want things that we do not even want. Men are convinced that if they buy a certain cologne they will look as handsome as the model wearing it, and women are convinced that if they buy a certain mascara they will have eyes as beautiful as the model’s, even though both the male and female models in the advertisements have been heavily photoshopped. Many times we believe the advertisement, we fall for its promises, its deceptions, its lies, and we buy the cologne, the mascara, the jeans, the camera—anything and everything that is advertised these days. We buy the product, we may use it for a while, and eventually it becomes clutter that fills up our homes and our lives. Eventually our homes and our minds become so stuffed with clutter and things that we do not need that our values become inflated as well. We forget what is important and what is not.

Remember our main goal in this life: to serve Allah subhanahu wa ta`ala (exalted is He), and to reach jannah (heaven) in the real, everlasting life. Enjoy the beauties of this world because they are gifts from Allah (swt) but do not be led astray by them. The less stuff we have, the more grateful we will be for the things we do have.

Studies have shown that truly happy purchases are not material objects, but experiences that we create. These types of purchases create memories that will never be forgotten, that we can carry with us at all times, and that will never clutter up our shelves.

I spent my time at a recent wedding listening to people’s marriage problems. As the guests danced the night away in celebration, I sat in the back of the hall talking about shattered dreams and unfulfilled expectations. Sometimes, we had to scream to hear each other over the music. There was the young woman whose husband wouldn’t let her finish her education. Then, a friend wanted advice about dealing with her in-laws. And a mother cried as she shared her worries about welcoming her daughter home as a divorcee.

What a night! The reception ended with the passing of favors and du`a’ (supplication) for the newlyweds. I remember making extra du`a’ for the bride and groom.  Dear God, please bless them with a lasting and healthy union. Ameen. I left the wedding in deep thought and had trouble falling asleep that night. I was so moved by the irony of that experience.

In just the past few months, a significant number of marriages in my community have ended in divorce.  I know many more couples are on the verge of separation. Don’t get me wrong. I personally believe that divorce can be a healthier, and sometimes necessary, option.  But why are so many marriages ending so soon? What needs to change to foster a culture of commitment and responsibility?

All the stories shared with me that night had a common theme: None of the couples had premarital counseling before they got married.  No one had prepared them for the challenges of marriage, and many of their problems stemmed from issues that were not discussed before the wedding. A recent study1 about divorce in the Muslim community found that none of the divorced men and women in the study had formal premarital counseling, other than a brief meeting with an imam. Many of them wished they had been offered more extensive premarital counseling, and that they had easier access to counseling services once they were married and experiencing problems. It’s a sad testimony to the lack of marriage preparation in our communities.

When a couple announces their engagement, we rush to celebrate. Have we stopped to consider how much preparation and support the new couple will need for this decision of a lifetime? How many couples truly know what they’re getting into when they’re smiling for pictures on their wedding day? The love and excitement of the new relationship often blinds them from comprehending the reality that marriage is a sacred covenant with God. Wouldn’t it make sense to prepare for this spiritual partnership?

How is it that we invest so much time, money, and energy preparing for the wedding celebration and not for the marriage? We consider the smallest details for that special evening; yet we ignore the essential reason for our celebration—a commitment to spend a lifetime with another human being.  As one woman said to me, “I had two months to plan for the wedding. I was in love, and didn’t have time to think about any issue!”

Many couples mistakenly believe that they don’t need counseling before marriage and that conflict should be avoided. However, a certain level of conflict is healthy and necessary, and premarital counseling can offer an opportunity to discuss potential problematic issues.

Consider premarital counseling before you make a commitment for marriage.  According to Lisa Kift2 , a marriage and family therapist, premarital counseling will help you:

1. Discuss role expectations. It’s important to talk about the responsibilities of each partner in marriage – who will take care of the finances, chores, etc? Discussing roles early on will clarify expectations for the future.
2. Explore your spiritual and religious beliefs. What are your views on music, hijab, zabiha meat, and following a certain madhab (school of thought)? Discussing these issues ahead of time will help determine your compatibility and help you learn to manage different opinions.
3. Identify any family of origin issues. Much of what we learn about relationships comes from our parents and other family members. Identifying our early influences and discussing our learned behaviors will help us understand how this might play out in marriage.
4. Learn communication and conflict resolution skills. Couples that communicate effectively can resolve conflicts more effectively. This will allow you to spend less time arguing and more time understanding.
5. Develop personal, couple, and family goals. You are committing to share a life with someone. Isn’t it important to discuss what you want your future to look like together? Where do you want to be in three years? How many children do you want to have? Outlining a plan for life can be a wonderful way to learn about each other and to strengthen your commitment to each other.

Premarital counseling can protect couples from much heartache and conflict. Since prevention is central to our deen, many imams and community leaders now require premarital counseling and education prior to the marriage ceremony—a guaranteed investment in happier couples and healthier marriages.

What’s your take?

• Do you think that premarital counseling would be helpful to prospective spouses?
• What issues should be covered/ discussed in premarital counseling?
• How can couples be encouraged to attend premarital counseling?

Share your thoughts below.

 

1. Macfarlane, J. (2012). Understanding Trends in American Muslim Divorce and Marriage: A Discussion Guide for Families and Communities. Available from http://ispu.org/pdfs/ISPU%20Report_Marriage%20II_Macfarlane_WEB.pdf
2. Adapted from Getting Married? 6 Great Reasons to Get Premarital Counseling
   http://family-marriage-counseling.com/mentalhealth/getting-married-6-great-reasons-to-get-premarital-counseling.htm

In this video, Imam Suhaib Webb answers the question, “Who is Mohammad?”

Could getting your dream job be bad for you? Is there a way that losing a loved one could be a blessing in disguise? Each and every event in our life is a test from Allah. This session will explore a world view based on God consciousness, and what we can do to make everything in our life an opportunity to draw nearer to our Lord.

She quietly slipped onto the train, and if our eyes hadn’t met, I wouldn’t have noticed the tears at all. They hung, in her eyes, waiting for any moment to pour forth. I glanced down at her feet and noticed they were bare, her slippers in her hands. In her arms was a baby, wrapped in a brilliant blue blanket; he didn’t make a sound. She began to come near the passengers whispering something, but her voice was drowned out by the tissue seller: ‘600 tissues for 2 pounds! 5 for ten!’ I had grown accustomed to that phrase, hearing it multiple times each day, and resting assured that if I ever needed tissues, they wouldn’t be too far away. The woman came close to my side of the train and shamefully looked at her used, worn out slippers and said, “Would anyone need this? Would anyone like to buy this from me?” Everyone nervously said no, not really understanding why they would buy used—old—slippers. A woman pulled out a few pounds and tried to give them to her out of charity. The woman refused to accept anything of the sort, even when it was placed in her sleeping baby’s arm. She gave it back, went to an empty place near the door and slouched, looking rather defeated.

The woman hung her head, as to not alert the other passengers of the tears that were beginning to pour down her face. A woman then approached her, kneeled down and whispered, “I’ll buy them from you.” The woman selling her slippers looked up hopefully. “Buy them right? You’ll buy them? Not charity, I’m not begging.” The other woman smiled and nodded, slipping a large bill into her hand, taking the slippers and walking away from the barefooted woman.

Immediately, a verse from the Qur’an began repeating over and over in my head, sparked by the scene I had just witnessed:

“[Charity is] for the poor who have been restricted for the cause of Allah, unable to move about in the land. An ignorant [person] would think them self-sufficient because of their ta`afuf (restraint), but you will know them by their [characteristic] sign. They do not ask people persistently [or at all]. And whatever you spend of good – indeed, Allah is Knowing of it.” [2:273]

I don’t know this woman’s story, what she needed the money for, or what she was going to do with it; but what I do know is that her eyes were filled with pain and her shoulders looked as if she had been carrying a heavy burden. I had read this verse many times before and listened to lectures about it but never did I feel the weight of this ayah (verse) until I saw it played out before my eyes.

Again, words began to repeat in my head, this time words from a hadeeth (record of the words of the Prophet ﷺ (peace be upon him):

Anas radi Allahu anhu (may Allah be pleased with him) reported that a person asked Rasul Allah (the Messenger of God) ﷺ, “Should I tie my camel and have tawakkul (trust in Allah for protection) or should I leave her untied and have tawakkul?” Rasul Allah ﷺ replied, “Tie her and have tawakkul.”

It would have been easy for this woman to just give up—to think that she had nothing to sell so there is no way she could make any money. But instead, she embodied this hadeeth. She took the very little she had, that was not worth much to the people on the train, placed her trust in God, and got more than she probably bargained for. As Allah subhanahu wa ta`ala (exalted is He) says in the Qur’an:

“[...] And whoever fears Allah – He will make for him a way out and will provide for him from where he does not expect. And whoever relies upon Allah – then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah is able to do all things.” [65:2-3]

A woman on the train, struggling to fix her own personal problem, left me with a handful of lessons, in the few minutes that I saw her. She had very little in her hands, but I could tell that her heart was more than full. It is from her that we can learn that Allah (swt) is the one that provides—in the amount that He wills, not the amount we expect. We can learn that even when we feel that we have very little to contribute to any situation—we should think again because Allah (swt) could cause this little amount to flourish beyond our expectations. And lastly, we can learn about ta`afuf in the ayah and the beauty that it brings fourth, for in this woman was an unexplainable beauty of the soul.

By Lubna Shaikh, Revival Arts

It’s important that we seek creative ways of imparting the knowledge of our deen.  We must help our children by keeping things relevant and relatable.  Here’s a simple project idea that we can use to cultivate and deepen our connection and love for the Prophet ﷺ (peace be upon him).  Let’s help our kids build a personal connection to their Prophet ﷺ by creating their own artwork about him.  This project is especially useful in this month of Rabi’ al-Awwal, as people remember and revere the birth and life of our beloved Prophet ﷺ in many different ways.

Below you will find the basic steps to creating this calligraphic collage.  Please do not feel limited by the instructions provided.  Use your creativity to adapt the project to different age groups, and to extend the project beyond what’s listed below.

Materials:

• glue (glue stick is best, but liquid glue works too)
• paper
• scissors
• magazines and/or newspapers
• cardboard or poster paper (optional)
• paint (optional)

Before you start:

Before starting this project it’s important to let the kids tell you about their Prophet ﷺ.  Ask them open ended questions, let them tell you what they know, and share their love for him.  It’s great to see how excited the kids get when they get to talk about the Prophet ﷺ. You can share some stories, poetry, or description of him with them as well.

1. Print out a image of the Prophet’s ﷺ name in calligraphy.  You can do a google search or use this example: http://www.clker.com/cliparts/3/a/5/a/1248399275887515453muhammed-pbuh.svg.med.png
2. Enlarge the print out and use it as your collage base, or use the print out as a guide for your child to practice their own calligraphy.  You can choose to do your own calligraphy on poster paper or cardboard.  Once you have the calligraphic image printed or drawn to the exact size that you want the collage, you’re ready to start!
3. Cut out the calligraphy with scissors (cut around the outline of the calligraphy so the background is no longer there).  Fold the head of the meem (the first letter of the Prophet’s name ﷺ) and make a small cut in the center so you can open it up and cut out the rest of the inside circle.  (You can choose not to cut out the image, and just work within the lines of calligraphy on the solid sheet)
4. If your calligraphy cutout is on cardboard or poster board, you may choose to paint a colored background.  Although it’s not necessary, especially if you plan to cover the entire base with words.
5. Go through magazines or newspapers and find any words that you feel tell you about the Prophet ﷺ.  Start cutting!  Clip out words, or even images of any size and collect them.
6. If you have enough words, start gluing some onto the calligraphy cut out.  You may want to glue larger words first, but it will work either way.  Don’t worry if the word goes off the edge of the cutout, just have fun gluing!
7. Keep cutting and pasting until you feel you’ve completed the collage.  The last step is to turn it over and cut off the excess magazine clippings that you see cross the edge of the base.
8. Turn it around and look at the wonderful piece you’ve created.  You can mount the calligraphy on a board, hang it on the wall, or even place it in a glass clip frame!  A beautiful work of art, and a timeless reminder of our beloved Prophet ﷺ.

Things to keep in mind:

With proper modifications, this project can be done with almost all age groups.  Some children may need help cutting, and pasting.  If you have children that cannot read, they can help clip out images, or glue the words.

For older children, you may have them discuss the different names of the Prophet ﷺ.  And maybe instead of doing a calligraphy with the name Muhammad ﷺ, they will feel they relate more to the name ‘Al ameen’ (or another of his names).  Make sure to leave it open ended so the children can use their creativity and imagination and really OWN the piece.

Be patient, and understand that art is about the process.  You may find your child choose a word that you don’t think is befitting.  DON’T immediately disregard it.  Find out what thought process lead your child to choose the word they did, and discuss it with them.   It’s a great learning experience, and most of all, your patience and care with them will show them that you are trying to emulate the Prophet ﷺ.

Take every moment as an opportunity for learning.  The end result of your work is a tangible piece, but the memories and experiences built are part of the process – not the product.  Use this project as a way to build connections, not only with our Prophet ﷺ but also with each other.

Balancing Arabization Series: Part I | Part II | Part III | Part IV | Part V | Part VI

There is a big misunderstanding amongst much of our immigrant community here in the West. Sadly, this misunderstanding has been passed on to other Muslims and non-Muslims here, thus making it an accepted reality. This series—specifically this article—attempts to clear up this misunderstanding.

I was speaking with a sister who thinks that what I am preaching in the Mosque is against Arabic—which she believes is the language of Islam. She was talking about the fact that  our Mosque used to do the first half of the sermon in Arabic and then a translation in English. I told them that we should follow the majority opinion of our scholars in that we do a small intro in Arabic to fulfill the pillars of the sermon for those that believe sermons must be in Arabic and then only recite the scriptural references in Arabic with immediate translation. Other than that the general preaching should be in the language of the land we live in so that the people may benefit.

Another brother who has been here 20 years and is fluent in English defended the old way by saying that he prefers it that way because true preaching can only be in Arabic and the sermon in English just doesn’t move him the same way! I told him that his feeling is reflective of ethnocentrism which is comfortable for him as opposed to others.  The reality is that here in America there are many cultures of Muslims in our Mosques and the unifying language among them is English. This applies especially in the long run when future generations become the majority of American Muslims. Here is a previous juristic research we posted a couple years ago on the subject.

The community claimed that even if they don’t understand Arabic, having the sermon in Arabic will encourage them to learn the language! This idealist claim is completely unrealistic for the vast majority of Muslims. The purpose of the sermon is to disseminate spiritual guidance to the congregation. The one thing which strikes me as strange about both the juristic opinion as well as the cultural view against using English is that they are based on the idea that the Arabic language—outside of  scripture—is somehow holier or superior than any other language. The fact is that when an Arab Imam makes his sermon up—outside of scriptural or other quotes—it is fully his own making. What is being said is that the ideas in the Arabic sermon which came from his mind are somehow holier or more Islamic than the ideas of an Imam who delivers it in English or any other language. I lived in the Arab world for 5 years and I can easily confirm that I’ve heard many boring sermons with no substance in Arabic. These sermons could not begin to hold a candle to a sermon by say Imam Suhaib Webb, Zaid Shakir, Siraj Wahaj, Nouman Ali Khan etc  Most of the time I sought out prominent Imams and I benefitted greatly, as I would from any of our skilled orators here. The reason I benefitted was not the language; rather it was the substance, style, and meaning of the speech itself.

This is the same issue we spoke about in a previous article in this series related to supplicating in prostration in salat ( ritual prayers) . Much to our surprise, the majority of our scholars understood this point in that according to a hadith (record of the words of the Prophet ﷺ, peace be upon him) they permitted the Arab to supplicate in his language freely from his own heart (which often comes out in a far from Qur’anic colloquial dialect). So the majority position of our scholars is that the supplication of a non-Arab in his or her own language is also perfectly acceptable. The logic being that this supplication is not a revelation; rather it is of their own making. I myself am a certified master of the Arabic language and am deeply intrigued by its beauty and ability to articulate eloquent meaning in such brevity. That being said, God has revealed scripture in many languages and they were all equally divine in nature.

Many brothers from the subcontinent have told me that they were taught by their family and even their Imams to respect Arab people simply because they know/speak the language of the Qur’an/Sunnah (tradition of the Prophet ﷺ). One response to this claim is that their knowledge of the Qur’an, (albeit  vastly more than non-Arabs) is not nearly as good as the knowledge of the common companion of the Prophet ﷺ. Secondly, what they speak is even farther from Qur’anic Arabic. So the justification has some issues from the get-go.

Recently, I was visiting one of my original mentors and he started talking to my 5-year-old son in Arabic. The brother was upset that my son doesn’t speak conversational Arabic. I told him that if he asked him about theological concepts and phrases, by the grace of God, he will find him more advanced than the average 5-year-old Muslim regardless of their cultural background.  He then responded in dismay and commanded me to teach him to be fluent in Arabic! I said—with all due respect sheikh—my son is an American and will live here for the rest of his life. If my son expresses a desire to become a scholar of Islamic sciences then at that time I will begin a comprehensive training, starting with the Arabic language, as that is the key to such a field of expertise. Other than that, we are raising him to be a devout Muslim of the highest level of piety and God-consciousness. Islam is a universal message that can be completely understood and practiced in any language. We teach him about Arabic concepts as we study and recite the Qur’an to give him reference, but other than that we don’t see fluency in Arabic as a priority. He paused for a minute and then said that the Arabic language comes with a depth of Islamic culture imbedded in it. I then reminded him that Arabs are just like any other people. They have atheists, Christians, Jews, etc. They have murderers, thieves, fornicators, liars, etc. This is throughout their history, and their fluency in Arabic did not save them from that. For those who have read the work of many great poets during the Ummayad and Abbaside Caliphates, they can see that many wrote of their love for intoxication and pedophilia.

The Qur’an tells mankind how to be the best believer:

“Dear Mankind, I have created you all from a male and female. I made you into different tribes and nations so that you may get to know each other. Indeed the most noble among you are the most pious. Indeed God is Omniscient and Fully Aware.  ” (Qur’an, 49:13)

Notice He is talking to all of mankind and mentioning that they are all of many different languages and cultures. He then made the criterion that it is the most pious who are the best among them. The Prophet ﷺ was very aware of ethnocentrism and that Islam will be a universal message that will reach the corners of the Earth. For this reason, in his farewell pilgrimage months before he passed, he made it very clear, preaching to thousands of believers, “There is no precedence of an Arab over a non-Arab […]” 

On more than one occasion, I have experienced this ethnocentrism from Arabs blatantly or indirectly accusing non-Arab Muslims of somehow being beneath them or having a lesser understanding of Islam than them. The fact is that I have met many non-Arabic speaking Muslims whose understanding and practice of Islam are higher than many practicing Arab Muslims I know.

Even when it comes to the Qur’an we often misrepresent the reality. I myself used to repeat the claim that much of the meaning of the Qur’an is lost in translation, thus negating a comprehensive understanding of Islam to non-Arabs. The truth is that the only literal word of God is the Arabic Qur’an which has been divinely preserved for our nation as a pure resource for true guidance in our lives. I would say—with all due respect—that if you are using any of the older English translations of the Qur’an it will not necessarily lose meaning, but because of the way it was translated it doesn’t get across the meanings very well and thus seemingly looses Qur’anic meaning. Let’s remember that English translations are barely a century old. It is undoubtedly a developing science. When reading M.A.S. Abdel-Haleem’s or better yet Yahiya Emerick’s translations, for example, you will get a much more comprehensive grasp of all of the meanings found in the Qur’an. You might have a long explanation for some words and phrases and it might not sound as poetic, but language is language and meanings are universal. That doesn’t make the translations an exact English replica of the infallible Holy Qur’an though. Rather, they are the best human works at translating the meanings of the Qur’an to English and are subject to human flaw just as is an Arab’s understanding or interpretation of the Arabic itself.

In conclusion we need to balance the Arabization of Islam in that we maintain a comprehensive understanding and expression of Islam as it relates to our culture and language here in the states. At the same time, we realize that the scholarly understanding of Islam can only be attained through mastering Arabic and learning from scholars who represent the 14-century-old tradition of Islamic scholarship. Arabic is not the language of Islam, rather it is the final language in which Islam was revealed and preserved. If we were to say that Arabic is the language of Islam then we would be saying the great Noah, Abraham, Moses and Jesus were not true Muslims since they didn’t speak or know Arabic! No Muslim is better or more authentic than another except by piety and God-consciousness.

* The detailed differences in application of Islamic Law from culture to culture i.e. Arab to American will—God willing—be researched in a future article as I’m sure some of you thought this would be the subject matter of this article.

In this video, Imam Suhaib Webb answers the question, “How Can Islam Benefit Society?”

As a virtual mosque, we strive to provide a safe space for learning and discussion. We would like to invite our readers to join this process. Everyone has a reflection to share, expertise on a specific topic, or a new idea. We hope, by opening up submissions from guest authors, that we can highlight the work of new, talented writers in our virtual community. If you feel like you have something you can contribute, submit a piece!

Send your piece to submissions[at]suhaibwebb[dot]com. We evaluate each article and select it for publishing based on writing quality, content, and whether it fits the vision of the website (as found here.) Articles will be published under guest author status. Content must be original (i.e. not published elsewhere). We do not cross-post with other websites, with few exceptions.

UPDATE: Due to the large volume of submissions, here are some guidelines that will make the selection process faster. Please:

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We encourage you to submit your best work. May Allah reward you for all the work you do.

By Ehab Hassan

“I’m sorry; we’ve decided to go with someone else. We’ll be sure to keep your resume on file for a year in case something else comes up.“

I’ve been to plenty of job interviews. I’ve applied to more places than I can count since I finished my undergrad and interviewed at more places than I can remember. I definitely did not land every job I interviewed for. No matter how great or horrific my interviews went though, I learned something from them. I’ve also interviewed my fair share of people and talked to other managers in the process about what we’re looking for and what we’re not. These are simply some of my thoughts, based on my experience as both an interviewer and an interviewee. I hope that my advice will help you find something that you love, make you successful, and allow our ummah (community) to prosper insha’Allah (God willing).

1. Make Istikharah Before the Interview

You can pray istikharah (prayer for guidance) after the interview as well, but doing it before accomplishes several things. One, it gives you comfort that the outcome is from Allah subhanahu wa ta`ala (exalted is He). You remember that your potential employer is not your provider. Two, it calms you down. You realize that if it is good for you, you will get it, and if not, you won’t. So don’t sweat it! Just make du`a’ (supplication) for whatever is best.

2. Top 5 Things I Want Them to Know About Me

Come up with a list of 5 things about yourself that would make them want to hire you. This can be some big accomplishment you have had, something you studied on the side, a problem you solved, or an example of teamwork or leadership. Work those 5 things into the interview wherever you can. Make sure you do not walk away from the interview wishing that they knew something about you that you just didn’t get a chance to say. There will be opportunities to work them in, so don’t let them pass by.

3. Smart Points

Come up with a list of 5 “smart points”. These are intelligent things that you can say about your field (your area of expertise and the field that you are interviewing for). These are points that will make the interviewer realize that you have background in that area and probably have a solid understanding in your field as well. Know them well; practice them in front of a mirror if you need to. Make sure that you are able to use them during the interview. Unlike the list of things that you want them to know about you, not all smart points have to be used if they don’t seem appropriate. After seeing your resume, there are many cases in which the employer is no longer wondering whether or not you are familiar with the subject. Instead, they just want to know that you’re a good match for the company. You’ll know this when they stay clear from the technical/field related questions. If they do this, do not press it too much, and don’t try to direct the interview in the direction that you want. If not, make sure you insert your smart points wherever possible.

4. Have Questions for Them

Ask questions throughout the interview if appropriate. In addition, have at least two or three questions ready at the end of the interview. They will ask you if you have any questions for them. Never say no. You can even use the opportunity to find out more about the interviewer. Make them sell you the company! The interview goes both ways. Come up with your questions ahead of time. You can even write them down, bring them with you, and read them right off the paper if you need to (but they must be very good if you do). Some sample questions could be:

• What is the biggest challenge you think I would face with this position?
• Why do you feel that I may be a good match for this position? (Again, have them sell the company/position to you)
• Describe a typical day for me if I were to take this position.
• What is your favorite part about your job?
• What is the single most important skill you think I will need for this position?

5. Review Typical Interview Questions

A lot of the interview questions that are asked are somewhat standard. Be ready to answer them. They can be found online and may be repeated throughout your different interviews. There are many questions that you can be sure you will be asked: why do you want this job, tell us about yourself, what is your greatest strength, what is your greatest weakness, etc. And by the way, when they ask for your greatest weakness, do not say that you’re too hard of a worker or something obnoxious like that. You’ll read tips online that will tell you to think of your strength and manipulate it to sound as if that’s your weakness so they think you’re amazing. When people answer me like this, I don’t think, “Wow, this person is really that great.” Instead, I think, “Wow, this person doesn’t even know in what areas they can improve.”

6. Know About the Company

Before you go, read up about the company. Know what they do, their goals, their achievements, their culture. Be prepared to display your knowledge of the company during the interview. This goes a long way in showing that you are really interested in them, and that you’re not just hoping to land any job that comes along.

7. Dress for Success

This is obvious and goes without saying. Dress professionally. Get a haircut if you need one. Shower, smell nice (guys), and make sure your shoes are nice and clean. Sisters, do not sacrifice your Islamic morals for the interview. Wear your hijab right and be modest. You’re not going to win a job by sliding your hijab back a few inches. Also, if you need to, you can carry your cell phone in your pocket, but make sure the ringer is off. I’ve had an interview take a turn for the worse because the person I was interviewing forgot to turn his ringer off, and a very strange ring-tone went off which gave us a completely different impression of the professional person we thought we were interviewing. Don’t take the chance.

8. Islamic Etiquette

Before you go, determine if you will shake hands with the opposite gender. Regardless of your decision, be both confident and polite. Have a general idea of how you will respond if you will not shake their hand. A short, concise, answer should do the trick. Also, consider that you may be put in a position where they want to interview you behind a closed door, with no windows into the room, with one person from the opposite gender (khalwa). You can politely ask that the door be left slightly open.

9. Bring Copies of Your Resume

There isn’t much you need to bring to your interview: some copies of your resume (five should be enough unless you know you need more), a pen, and something to write on. Don’t come in with more than that. Don’t bring your own drink or cup of coffee, snacks, or anything additional. It can be a turn-off.

10. Be On Time

Be on time or else you pretty much automatically don’t get the job. This is the professional world. 9:30 means 9:30. Not 9:33. Also, don’t try to impress them by showing up 45 minutes early. When someone shows up half an hour early, I don’t think that the person is punctual. Instead, I think that that person has no respect for my time. I’m at work, I have things to do, I have other meetings, and a schedule. When someone shows up half an hour early, I have to drop what I’m doing and rearrange my entire day because of it. Get there a half an hour early– but sit in the car, go over your smart points and the things you want them to know about you. Make some du`a’. Just don’t check in with the receptionist (or interviewer) until 5 minutes prior to your interview time.

11. Answer Questions Thoroughly

Do not give one word, yes and no answers. Answer thoroughly. They are asking questions hoping to hold a conversation with you. Whenever possible, tell them a story about yourself – tell them heroic stories of great things you’ve done on the job or a project. They’ll be sure to remember you if you do. Tell them about a problem you solved or method that you improved at your last job or school project. Answer questions completely and enthusiastically. Show them that you can hold a conversation. Use the STAR method when answering questions – Situation (setting the scene), Task (specifics of what’s required), Action (what you did), Result (what happened). Answering in a results-oriented way is critical. You can find some good examples online by doing a Google search on the STAR Method.

12. Be Light-Hearted

Part of the interview process is the employer finding out if you would be a good match for the company. They want someone who is personable, can get along with other employees, and is good for the overall culture. You have those few short hours to prove that you’re that person. It’s OK to crack a joke or laugh at something. Allow your good Muslim character to show.

13. The Muslim Constraints

Of course you will have to take a long break for Jummah (Friday) Prayer. You will need to slip out for 5 minutes to pray Duhr and Asr. You’re going to get the bathroom sink wet once or twice a day making wudu (ablution). Your schedule may need to change slightly during Ramadan. However, there is absolutely no reason you need to mention any of that right off the bat. Most of these will not affect anything at work any more than someone slipping out for a cigarette a couple times a day. The only thing probably worth mentioning is your slightly longer lunch break on Fridays for Jummah Prayer. And don’t even mention that until they make you an offer. And don’t make it a bigger deal than it is.

14. Be Confident in Yourself

Again, this goes with the tip of knowing that Allah (swt) is your provider. This employer is not your provider. So know that they need you just as much as you need them. Be humble, but confident, just like the character of the Prophet Muhammad ﷺ (peace be upon him). Don’t wait for approval in the interviewer’s face because it may not come. Speak clearly, don’t say anything negative (no matter how horrible your last boss was), don’t be nervous, and sit up straight. We once did not make someone an offer because of the way he disrespectfully slouched throughout the entire interview. We decided that he was not someone that we could put in front of our clients.

15. Express Interest

No matter how the interview goes, do not show that you may not be interested in the position. After the interview, follow up with an email thanking them for the opportunity to interview with them and learn about their company. Only after they actually make you an offer should you give some thought about whether or not it’s something you want. Don’t make an early decision that you might regret.

I sped through the parking lot. I was late for my early morning final and I was willing to compromise speed limits, especially when there were only a handful of cars parked.

I neared a parking spot and saw another person getting out of their car. As I parked and started walking, I realized it was my classmate. “Hey!” I greeted enthusiastically. She stared at me and with a flare of anger, she retorted, “You almost hit my car!” At first, I thought she was kidding; I hadn’t driven near her car. I then realized she was serious, and I hung my head in shame.

This was the second bad incident this woman had with a Muslim. Just a week prior, another Muslim girl in our class had acted extremely rude towards this classmate. I was not there, but was told of the incident, and I confronted the sister who had committed the crime of horrific da`wah (calling to Islam) through horrendous behavior. However, the damage had been done to our classmate and I had hoped I could present another image of Islam.

But I had already lost my opportunity. I picked driving at an illegally fast speed over improving this woman’s perception of Islam. I racked my brain on what to do, making istighfar (asking for God’s forgiveness), hoping Allah subhanahu wa ta`ala (exalted is He) would forgive me and guide me.

The final to which I sped comprised of dropping off a project and returning within a couple hours to retrieve it and receive the grade. I realized I may have some time to make something happen, with Allah’s Help. I found the nearest popular juice place and I bought a gift card for my classmate. I then began writing a sincere apology letter, hoping to make up for my immense shortcoming in her measure. I returned to the class, anxious for her to come back, hoping I hadn’t already missed her.

Finally, I saw her walking and I swiftly went to approach her.

“Excuse me?” I began. She turned around and stared at me, annoyed perhaps, apathetic at best. “I just wanted to apologize to you for today,” I began. “You’re right, I should not have been driving that fast.” She scolded me and I accepted full responsibility; she was completely in the right and I was completely at fault. I then offered her the gift; I told her that I know she had an unfortunate experience with another Muslim in our class, and that she also had an unfortunate incident with me, a Muslim woman, that very morning. But I wanted her to know that we are both simply humans who make mistakes; that what we had done was not condoned by Islam, that what we had represented wasn’t the perfection of morals, principals and character taught to us by the Qur’an and the example of the Prophet Muhammad ﷺ (peace be upon him). That we simply slipped; that we are human.

The woman was visibly moved by my action.  She accepted the gift and then slowly replied, “I am so glad that you stopped me and spoke to me. I am one of those people who try really hard not to listen to the stereotypes in the media. But after what I experienced with both of you, I thought, maybe Muslims really are that way.”

People are carefully watching our moves in order to make a decision on their own notions of Islam and the Muslim community–this includes Muslims who feel they have been pushed out or turned off by other Muslims. If we cut corners and try to get away with things that exude sub-standard character, why would our fellow citizens want to be like us? Who do you naturally lean towards? Someone who is upright in character, who admits fault and tries to fix their mistakes? Or someone who, when they are caught red-handed, blows you off and cusses you out?

We often make excuses for our own lapses in character; we sometimes compromise things we see as non-issues in the bigger picture when it will benefit us. However, let us remember that our lapses affect our lives and the lives of those around us.

Next time we make a mistake, let’s think about ways we can fix it. With repentance, continually seeking forgiveness and striving to compensate for our shortcomings, perhaps we may be the reason someone reconsiders their negative perceptions.

 

By Rubina Ali

Let’s start with a few tips to remember when eating out:

1. Do your research. The smartest way to eat healthy is to go online and look up the nutrition information for restaurants you frequent most. Almost all restaurants will have a nutrition guide on their website and the ones that don’t can usually be found on calorie counting sites like livestrong.com.
2. Avoid anything white. That includes mayonnaise, sour cream, butter, and ranch dressing. These sides contain most of the fat calories in your meal so removing them, like asking to have no mayonnaise on your burger, could save you about 150 calories. (Milk and yogurt on the other hand, are good for you).
3. Cut out fried foods. When ordering at a restaurant, look for words like “grilled,” “baked,” “broiled” or “blackened,” which are all healthier options than fried.
4. Do you need those appetizers? Ask the waiter not to bring out the bread bowl before a meal and save about 200 calories.
5. Pay attention to liquid calories. A 12 oz. (small at McDonald’s) serving of regular Coke has 140 calories and coffee can be even worse; the Starbucks Venti White Chocolate Mocha, for example, has 580 calories! That’s an entire meal’s worth!
6. Don’t deprive yourself. If you’re craving chocolate have some. Have a fun size bar or just enough to satisfy your craving. Giving in to your cravings helps you from overindulging later on.

Eating Out

Repeat what your mom has said all your life:  breakfast is the most important meal of the day. New studies also show that eating a healthy breakfast within an hour of waking up will save you from overeating through the rest of the day.

Breakfast on the go can be easier than you think. The best breakfast will have protein to keep you full and carbohydrates to give you energy. The Egg and Cheese English Muffin at Dunkin Donuts and the Egg and Cheese McMuffin at McDonald’s both provide healthy protein and carbs at under 300 calories apiece.

Another good breakfast option is bagels, despite the bad reputation they are often given due to the high number of calories in the cream cheese. The next time you order a bagel, skip the ones with extra toppings and get one that’s either plain or whole grain. Ask for the cream cheese on the side so you can spread it on yourself and you’ll realize you probably don’t even use half of the regular serving.

Lunchtime doesn’t have to be unhealthy if you know where to go. One halal (permissible) way to keep it healthy is veggie burgers. They come with all the protein and nutrients you need and actually keep you full. Burger King and Five Guys Burgers and Fries both have veggie burgers on their menus. Order one without the mayonnaise to keep the calorie count down.

Another go-to lunch stop is Subway; however, eating healthy at Subway depends on what you order. The 6-inch tuna sub comes out to about 500 calories and that’s without cheese, chips or a drink. You may think you’re eating light but all the mayo can really weigh you down. Next time, order a tuna or seafood sub with one scoop of meat instead of two and make sure to leave off the extra toppings like oil and mayo. Get a bag of baked chips in place of the regular ones and you’ve just created a perfect meal.

When eating Mexican food, all the options can be confusing. At Chipotle, nix the tortilla and get a burrito bowl instead, saving almost 300 calories. The sour cream and cheese both do the most damage to your meal but you can keep it healthy by cutting one out and keeping the other. Remember, cheese is full of protein which helps keep you full, so in limited quantities it can help keep you from snacking later. Guacamole is made from avocados which are high in monounsaturated fat, and can help lower cholesterol so make sure to add it to your meal.

Because it’s pretty easy to find pasta dishes that are halal, we tend to eat a lot of it. It’s important to remember that pastas that are made with cream-based sauces, such as alfredo or the Penne Rosa at Noodles & Company, are never low in calories. Order your pasta with marinara, which is tomato-based and is both healthy and tasty. Most importantly, watch out for the cheese. While cheese has protein, someone who is trying to cut calories in order to lose weight also needs to cut down on cheese because it’s high in fat.

When eating traditional (Arab or Desi) food it’s actually pretty easy to eat healthy. Stick with grilled items and forget the oily dishes like curries. Rice and bread both have carbs so eat one instead of both, making sure to balance your plate with protein (any meat), carbs and veggies. Arab restaurants are known for their garlic sauce, but next time skip it; not only does it cause bad breath for the rest of the day but it’s full of fattening oil. Stick with yogurt sauces or hot sauce which can help boost your metabolism.

Remember, the best way to eat healthy and halal when eating out is to know before you go. Plan meals in advance so you know what you’re eating, and to keep you looking and feeling your best.

By Mohamed Ghilan, UVic Neuroscience

It is now recognized in neuroscience that the brain is malleable. It changes with our experience and forms pathways and connections that correlate with what we watch, listen to, and learn. From the active engagement in a philosophical discussion in class to the learning of directions in the new city you moved into; even the seemingly passive sitting down to listen to music or watch television results in a constant formation of new connections in the brain that eventually make us who we are as individuals. A huge problem, albeit a silent one, that has reached epidemic proportions is the viewing of pornography, which affects men more so than it does women.

The great majority of articles on the problematic nature of this subject typically speak about it from a psychological and/or social perspective. This article, however, will shed light on the effects of viewing pornography from a neuroscience perspective.

The current model explaining how we learn and remember things at the brain level uses synaptic plasticity as the basis. Synaptic plasticity is the ability of the brain to change the strength in connections between the neurons (brain cells) in response to experience. This involves changing the amount and types of receptors expressed, as well as the amount of neurotransmitters (communication molecules) being released.

A vital neurotransmitter in the brain is dopamine. It has many important roles that it serves in functions such as voluntary movement, motivation, reward, punishment, and learning. Dopamine has been implicated in children with ADHD, cognitive decline due to aging, and depression. Most of the public’s knowledge about dopamine is about famous individuals with Parkinson’s disease such as Muhammad Ali and Michael J Fox, who have dopamine dysfunction pathology.

A vital role for dopamine is in pleasure experience, reward, and learning. Drugs such as cocaine target the dopaminergic system to release great amounts of dopamine which results in experiencing a “high,” often leading to addiction. A number of studies have implicated dopamine in either the anticipation or the direct experience of pleasure. Depending on the brain area, dopamine can be released either prior to or during the moments of heightened pleasure. When released, dopamine strengthens and reinforces the new connections that are being made in the brain while an activity is undertaken.  This in turn acts to encourage the individual to repeat the activity again so they can feel that pleasure once more.

How is this relevant to pornography? As the images are displayed on the screen, an arousal takes place and the dopaminergic system is triggered just like it would be by drugs such as cocaine. The newly formed connections in the brain from watching pornographic images become greatly reinforced by the massive amounts of dopamine being released. Rather than going into short term memory, where these images can be forgotten after the screen is turned off, the dopamine reinforcement ensures they’re moved into the long-term memory stores where they can be stuck in replay mode in the person’s mind. The troublesome fact about this is that the more something is recalled, the more it solidifies it in the brain. Think back to your school days when you studied for an exam – you repeated the statements you needed to memorize over and over until they stuck.

Pornography is fantasy. Different scenes present with different women give the illusion of the watcher having a relationship with a new person every time. These “stars” subject themselves to different demeaning sexual practices by the men in the scenes. The acts in their totality are detestable to most mentally healthy people. However, the design of the act in a pornographic scene is to link one or two normally arousing and familiar elements with others that are not. This is how the viewer acquires new tastes in sexual practice. Electromagnetic waves are emitted from the screen with a fantasy that triggers a chemical reaction in the brain, releasing dopamine. The result is a feeling of a real, yet delusional, state of pleasure and satisfaction. The dopamine reinforces the new connections with newly acquired sexual tastes, and the next thing taking place is the man asking his wife to engage in a sexual fantasy that was downloaded into his subconscious.

The sequence of events in the brain is quite disturbingly simple. Synaptic plasticity works to form new connections as a result of watching pornography, and newly learned memories are stored. Since the experience is an arousing one, dopamine release results in very strong reinforcement of those new connections. Now that the scenes are in long-term memory, two consequences take place: 1) since the very same system stimulated by cocaine is being triggered by pornography, addiction is developed; and 2) the man will often attempt to create his own re-enactments with his wife, which leads to a great disappointment. The re-enactments do not live up to expectations because instead of many different women, it’s now only one. Worse yet, this only one woman doesn’t sound, act, or look the same as the ones downloaded into his mind. Although the first couple of re-enactments might be exciting, soon reality will strike and dopamine will no longer be released because pleasure is no longer derived.

Sadly, that’s not the end of it. After such a disappointment in the actual experience due to the unrealistic fantasy-based expectations, the brain not only refrains from releasing dopamine; it actually dips below baseline levels. It goes into a depression response that results in disappointment, dissatisfaction, and unhappiness in the marriage since the wife is “not up to what he expected”. Despite the efforts by many women to “spice things up” and even subject themselves to the demeaning acts that have been artificially downloaded into their husbands’ brains, the pornography-addicted husbands will only enjoy themselves for a very short while before losing interest. Meanwhile, the wife feels unattractive and emotionally abandoned despite her best efforts, not knowing that she couldn’t compete with the dopamine buzz offered by pornography.

What’s alarming about this information is that the brain acts as a whole entity; its plasticity is global. Change in one area affects other regions. It is a literal rewiring of overall neural connections as a result of pornography viewing. The extent of influence on other parts of the brain and cognition is an area of research requiring attention.

While neuroscience paints a very disturbing picture for those affected by watching pornography, it’s not all bad news. Although the same system for cocaine addiction is targeted by it, the substance is not the same. A cocaine addict must go through a regimented program to detoxify his system or otherwise he’ll be placing his life at risk. On the other hand, many men that have learned about the real stark effects of watching pornography are able to quit immediately without experiencing negative physiological consequences. It does take a lot of willpower and requires the person to busy themselves with other activities. Initially, tormenting replays of pornographic scenes watched over the past months or years will test the person’s drive and strength to give it up. Luckily, the same brain that went through a rewiring due to viewing pornography can also be rewired again. It is an extremely efficient organ that gets rid of unused connections. The longer a person can go without restimulating his pornographic connections, the more likely he makes it for his brain to discard them. Engaging in new experiences and occupying the brain with other PG-rated matters will be bound to force it to prune others away. It just needs time to do its work and it needs to be given the choice; it will always choose what the person activates more often.

Lecture by Suhaib Webb | Transcribed by Fuseina Mohammad

Surat al-Fatiha Series

Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part VIX | Part X | Part XI | Part XII | Part XIII | Part XIV| Part XV | Part XVI | Part XVII | Part XVIII | Part XIX | Part XX

We praise Allah subhanahu wa ta`ala (exalted is He) and we ask that the peace and blessings of Allah be upon the Prophet ﷺ (peace be upon him) and those who follow his way until the end of time.

Insha’ Allah (God willing), today we’ll continue with our tafsir (exegesis) of Surah Al Fatiha and its effects on the life of a Muslim (Qur’an 1). In Surah Al-Anfal, the eighth chapter of the Qur’an, Allah (swt) tells the Prophet ﷺ and the believers to “gather all you can of strength and be prepared,” (8:60). In Surah An-Nisaa Allah (swt) says, “O you who have believed, take your precaution…” (Qur’an 4:71).

Today we want to talk about how Surah Fatiha prepares us for our greatest enemy. If you want to know how great this enemy is, go to the Qur’an. In about 3 or 4 verses in the Qur’an, Allah (swt) discusses relationships. Half of the verses discuss relationships with human beings. The other half deals with our relationship with this enemy.

When Allah (swt) talks about dealing with people in the Qur’an, it’s really interesting. For example in the seventh chapter of the Qur’an verse 199, Allah (swt) says, “Hold to forgiveness and order to what’s right and turn away from the ignorant people,” (Qur’an 7:199). Sometimes stupid people bother you. Those of you who have little brothers and sisters may know this. Sometimes people bother us because of their ignorance, so Allah (swt) tells us how to deal with these people: turn away from them. In Surah Furqan Allah tells us, “And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace,” (Qur’an 25:63). When they met the ignorant, foolish or insulting people they say salaam (peace).

Also if you go to Surah Fussilat, Allah (swt) says, “Good and evil are not the same. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend,” (Qur’an 41:34). The word idfa’ is interesting. If you go to a grocery store in an Arab country, you’ll see the word idfa’ on the door: push. Allah (swt) is telling us to give back, push back, with something better. This is our means of da’wah (calling to Islam). One of the means to repel is to give back better, because usually when someone bothers you, what’s the logical conclusion? It’s retaliation. So Islam came to change the people.

I remember when I first became Muslim in Oklahoma I was in the Muslim Students’ Association (MSA), and there was this guy named Dennis. We used to call him Dennis the Menace, because he was a menace. I went to middle school and high school with Dennis. One day Dennis was walking across the campus and he saw me. He hadn’t seen me in about eight years. He came up to me and said, “Will, is that you?”

I said, “Yeah, it’s me. How are you doing, Dennis?”

Dennis said, “Man, what are you doing with all these Arabs?”

I told him I became Muslim and he was in a state of shock. For him, Will and Islam was just not a realistic formula. He asked me some questions about Islam, “How did you become Muslim? Do you hate Jesus?” Then while we were talking he said something really stupid and ignorant. He said, “You know, I had a chance to go to a Muslim country when I was in the service. But I didn’t go to that Muslim country because they don’t have any alcohol. But there was another Muslim country where they do have alcohol, so I chose to go to that one. And while I was there I used to get bent every night.”

I thought to myself, “Man, this guy is like a savage. This guy will never become Muslim.” We were nice to him though, and we maintained our composure.

About three months later Dennis called me. He was doing his degree in communications and needed to do a radio show on Islam, so he asked to interview me. He interviewed me over the phone and I answered some questions about Islam. Then, as is the sunnah (tradition) of all college students, I got a job in telemarketing. Every college student has to work as a telemarketer at least once. I was doing 17 hours that semester and the MSA used to have a Wednesday night program in the masjid. The brothers contacted me and said, “Some guy named Dennis came through looking for you.” I thought, “Ok, that’s interesting.” The next week they called me and said the same thing. And every week after that they would call me and tell me a guy named Dennis came looking for me. Subhan Allah (glory be to God), eventually Dennis became Muslim. So, from my experience with him I learned the importance of “push back with that which is better.”

So, when dealing with people Allah (swt) tells us to give back that which is better, or to be patient, or to turn away from them all together. Usually, the verses right after these verses that talk about human relationships talk about how to deal with this enemy. This enemy is so great that Allah (swt) doesn’t let you show him any kindness. Allah (swt) doesn’t let you turn away from him. Allah (swt) doesn’t let you do anything with him to bring about any type of warmth in the relationship. In every verse in the Qur’an where Allah (swt) talks about this enemy in this way He gives you only one option: seek refuge with Allah against this enemy. Allah (swt) didn’t tell you to attack him, or try to fight him. Allah (swt) says in the Qur’an: “So when you recite the Qur’an, [first] seek refuge in Allah from Shaytan (Satan), the expelled [from His mercy],” (Qur’an 16:98).

Shaytan is the enemy that we’re talking about. Nowhere in the Qur’an will you find Allah (swt) telling us to take anyone as an enemy except Shaytan. Even in regards to those people who fought the Prophet ﷺ, like Abu Sufyan and his wife Hind, Allah (swt) said, “But if they repent, establish prayer, and give zakah (charity), then they are your brothers in religion…” (Qur’an 9:11). No such leeway is given to the devil, Shaytan.

Tonight we are going to talk about how Surat Al Fatiha will help us repel the attacks of Shaytan.

Maybe someone thinks, “I don’t have any problems with Shaytan.” If you think that, then you’ve got a problem. The one who thinks he doesn’t have a problem with Shaytan is the one Shaytan has the biggest control over.

This example is important for the brothers and sisters to see how married couples should act. As related by Imam Bukhari, one time the Prophet ﷺ was walking with his wife Aisha radi allahu `anha (may God have mercy on her) at night. She became jealous about something, and the Prophet ﷺ told her, “Your shaytan overtook you, Aisha.” She asked him, “Ya Rasool Allah (O Messenger of Allah), does everyone have a shaytan?” He said, “Yes.” She asked, “Even you?”

Subhan Allah, this is the Prophet ﷺ she’s asking. Sometimes when brothers are married to sisters and the sisters ask questions, brothers get upset. This happens a lot. When I was Imam, people used to call me up and say, “I want to divorce my wife.” When I asked why they would say, “She asked me a question.”  What is she supposed to do? Sometimes a sister will ask a brother a question and he’ll say, “You don’t respect me! You don’t give me my haq (rights), you’re supposed to make sujood (prostration) to me…” and so on. As Imam Siraj says, whipping the woman with the shari`ah (law). Yet Aisha (ra) felt comfortable asking the Prophet ﷺ a question.

She asked him, “Even you have a devil?” This is the Prophet ﷺ. He could have easily gotten offended, but of course he didn’t because he was the Prophet ﷺ. He said, “Yes, even me. Except, Allah (swt) helped me to make my Shaytan Muslim.” This hadith (record of the words of the Prophet ﷺ) is sahih in Al-Bukhari.

One lesson we take from this is that everyone has a devil. Everyone.

In another hadith related by Al-Bukhari, the Prophet ﷺ was in ‘itikaf (seclusion in the masjid). Even though he was in ‘itikaf the Prophet ﷺ was so good to his wife Safiyyah (ra) that he walked her out to the front door. As they were walking some people saw them from far away. The Prophet ﷺ said to them, “Hey, this is my wife, Saffiyah.”

Nowadays on campus we see so many guys and girls walking together. Are we not shyer than the Prophet ﷺ? Do we feel that we are better than the Prophet ﷺ? The Prophet ﷺ was shyer than us, and still Allah (swt) told him that He will forgive all his sins. Shouldn’t we be even shyer than the Prophet ﷺ?

So the Prophet ﷺ told the people that he was walking with his wife Safiyyah and they said, “Subhan Allah, Messenger of Allah! How could we ever think you were walking with a girl?”

The Prophet ﷺ answered, “I was worried because shaytan travels through the sons of Adam like blood in their veins.”

Some ahadith say that every time one of the children of Adam has a child, Shaytan also has a child.

It’s mentioned in the book “My Dear Beloved Son” by Imam Al-Ghazaali that Hatim al-Asamm was the student of Sheikh Shaqeeq al-Balkhi for about 33 years. Shaqeeq said to Hatim, “You’ve studied with me for over thirty years. What have you learned from me?”

Hatim said, “Alhamdullilah (praise be to God), I’ve learned eight things.”

His teacher said, “La hawla wa la quwwata illa billah (there’s no power or strength except from Allah), you’ve only learned eight things in 30 years?”

Hatim said yes and began to list the eight things. One of the things he said was:

I learned that Allah (swt) tells us in the Qur’an to do something and I see everyone doing the opposite. Allah says that Shaytan is an enemy, so take him as an enemy (Qur’an 35:6). I see all the people fighting each other, and realize that these people are doing the opposite of what Allah ordered them to do. They are taking everything else but Shaytan as their enemy.

I’m sure there are some brothers and sisters tonight in this room who have problems with each other. Ask yourselves, when was the last time you woke up in the morning and said, “Today I will take Shaytan as an enemy.” Probably the answer is never. This means you’re sleeping. As Denzel said, “You’ve been bamboozled.” You’ve been tricked.

Your enemy has a strategy, that’s why Allah (swt) didn’t allow you to make any type of concessions to him. When Imam Ahmed ibn Hanbal was dying his sons were telling him to say the shahada (declaration of faith), but he was saying, “No, no, no!”

Afterwards he regained his consciousness and they asked him, “Why were you saying no?”

He said, “When you were telling me to say the shahada, Shaytan came to me and said, ‘You made it. You beat me, you won. You’re successful, you’re an Imam of the Sunnah, you wrote the musnad, you’re the big Shiekh. Don’t worry.’ I was saying, ‘No! Not until I die.’”

Shaytan is your enemy and everyone has a Shaytan. Before computer science was even invented, this shaytan was programmed to destroy you. He knows your weaknesses, he knows where you’re soft, he knows how to make us fall in traps and he knows the right time and the right place to do it. He has hikmah (wisdom) and evil.

When Ibn Qayyim Al Jawziyyah talks about Shaytan you feel as if Shaytan is a person. He says Shaytan is saabir (patient) and persistent. He will wait for you to do something good and then later on he’ll do something to make you lose it. His objective and goals are clear. He knows how to attack.

Tonight, insha’ Allah, we’ll talk about three things:

1. What is Shaytan? Who is Shaytan?
2. The three doors that Shaytan uses to get to you. Everything has an entrance. Shaytan has three means of getting to the servants of Allah (swt).
3. The Seven Habits of Highly Destroyed People. Shaytan has a seven-system plan of destroying you. Ibn Qayyim al Jawziyyah mentions that once Shaytan gets through one of those three doors, he starts to operate according to a very strategic system in order to destroy you. We’ll talk specifically about what Shaytan wants.

What is Shaytan? Who is Shaytan?

Shatana means to be far away from something. This is the root word for Shaytan. Shaytan is far away from khayr (goodness) and far away from the mercy of Allah (swt).

People have a lot of theories about who Shaytan is. Probably the most common theory is that he’s a fallen angel. This is due to Christian thought and the fact that many Muslims are weak in the Arabic language. This is not the correct assessment of who Shaytan is.

Allah (swt) mentions in Surah Baqarah, “And remember when We said to the angels, ‘Prostrate before Adam’; so they prostrated, except for Iblees. He refused and was arrogant and became of the disbelievers,” (Qur’an 2:34).

When many people read this verse, they believe that Ibless (Shaytan) was an angel, because Allah (swt) said He ordered all the angels to prostrate to Adam and all of them did so except Iblees. People think that since Iblees was with the angels and also ordered to prostrate, he must have been an angel. The word illa (except) is called harf al istithnaa (preposition denoting exception). For example, we say la illaha illa Allah (There is no deity worthy of worship except Allah). Now let me show you this in English. If I said, “All of the sisters came into the room and sat down, except Suhaib stood up.” Am I a sister? No, I’m a brother. We can say, “All of the students came into the room and began to study, except the teacher who was writing on the board.” Is the teacher a student? No.

So when Allah (swt) says all the angels prostrated except Iblees it doesn’t mean Iblees was an angel. It means he was there. Ibn Qayyim Al Jawziyyah said that Iblees had the physical form of an angel, but he was a jinn. Allah knows best. This isn’t an opinion that’s based on a proof in the Qur’an.

Another proof that Iblees wasn’t an angel is in the eighteenth chapter of the Qur’an. Allah (swt) says, “And remember when We said to the angels, ‘Prostrate to Adam,’ and they prostrated, except for Iblees. He was of the jinn…” (Qur’an 18:50). There is a weak narration from Ibn Abbas that says that Iblees was an angel who became a jinn, but it’s not widely adopted.

Now we want to talk about the history of Iblees, his means of attack, and some of remedies in Surah al Fatiha. After that we’ll talk about the three doors and the seven habits.

History of Iblees

In order to understand the history of Iblees we have to go to the story of Adam `alayhi as-salaam (peace be upon him) which we mentioned earlier. In Sahih Bukhari as well as Ibn Kathir’s Al Bidayah Wa Al Nihayah (The Beginning and the End) we read the story of how Adam (as) was created.

Allah (swt) took different colors of clay from all over the world and made Adam (as). Adam was shaped as a clay figure with nothing inside him. Iblees used to see Adam and say, “You’ve been created for something great.” Iblees even used to go inside Adam through his mouth and look at him from the inside. This tells you that Iblees knows and understands you. As Iblees was doing that he was becoming jealous. He was wondering, “Why? What is this thing for? I don’t understand why this thing has been created, but it must be for something noble.” Why did he say this? Because Allah (swt) made Adam (as) with His own Hands in a very beautiful way. This is why Muslims don’t put holes in their faces, eyes and stomachs or get tattoos. We feel that Allah (swt) created us in an honorable way.

After Allah (swt) created Adam, He commanded the angels to make sujood (prostration) to him. Someone might ask if this sujood was ‘ibadah (worship). It was not. This was the sujood of ‘ihtiraam (respect). Hasan Al Basry said that when they prostrated to Adam (as) the obedience was to Allah (swt), and the respect was to Adam (as). We know that Allah (swt) ordered Iblees to prostrate along with the angels, but he refused and he was arrogant and he became from the kuffar (disbelievers).

Last time we didn’t have time to finish discussing all the aspects of purification of the soul, but one of the things we were going to talk about was al-hasad (envy). Hasad means more than envy. For example, if I see a brother who has a nice walkman, and I say to myself, “I wish Allah didn’t give him that walkman and He gave it to me.” That’s hasad. Envy means I wish I had it and he had it. But hasad means I wish I had it and he didn’t have it. The ‘ulema (scholars) said that the first sin that ever took place in the history of the world was the hasad that Iblees had for Adam.

If you go to the seventh chapter of the Qur’an, Allah (swt) starts to have a discussion with Iblees:

[ Allah ] said, “What prevented you from prostrating when I commanded you?”

[Satan] said, “I am better than him. You created me from fire and created him from clay.”

[ Allah ] said, “Descend from Paradise, for it is not for you to be arrogant therein. So get out; indeed, you are of the debased.”

(Qur’an 7:12-13)

Allah (swt) tells Iblees to get out because he was arrogant. We take another point about arrogance from here: when someone is arrogant it takes them away from Allah (swt). As soon as it was manifest from Iblees’s actions that he was arrogant, Allah (swt) told him to get out of Paradise. It’s the same with us. If we have arrogance in our hearts we are not going to be close to Allah (swt).

What happened next? What did Iblees do? No one thinks of this word in the context of Iblees. He made du`a’ (supplication to Allah). Iblees made du`a’! He supplicated to his Creator. Can you imagine? Iblees, the one who causes you to miss fajr (dawn prayer); Iblees, the one who causes you to look at nasty things on the internet; Iblees, the one who causes us to lose control with our wives sometimes; Iblees, this enemy, the antithesis of truth, is making du`a’.

He [Iblees] said, “My Lord, then reprieve me until the Day they are resurrected.” (Qur’an 15:36)

What is the main job of Iblees? It’s to invite people to do shirk (to worship something other than Allah). But what does he say here? Does he say, “My enemy, then reprieve me…”? No. He said, rab-by (my Lord). Subhan Allah, here is Iblees in the Qur’an admitting that Allah (swt) is the Lord of everything. That’s why in the du`a’ he said rab-by, like in Surah Fatiha we address Allah as rab-bil ‘aalameen (the Lord of the worlds). The number one job of Iblees is to take people away from the worship of Allah (swt), but right in the Qur’an he’s admitting that Allah (swt) is the true Lord.

Then Allah (swt) responds:

“[ Allah ] said, “Indeed, you are of those reprieved.” (Qur’an 7:15)

What’s the lesson here? How many of us are sinners? All of us are sinners.

Ibn Qayyim Al Jawziyyah mentions one of the goals of Shaytan. He says that before you commit a sin you have this intellectual struggle: to sin or not to sin, that is the question. Shaytan comes to you and says, “Don’t you believe Allah is ar-Rahman (the Most Merciful)? Allah is so merciful. It’s ok to sin. Don’t worry, be happy.”

So the person struggles, and he says, “Istaghfir Allah (God forgive me), I can’t believe I’m about to commit this sin, I’m a Muslim. How can I be sinning like this?”

And Iblees continues to say, “Don’t worry about it, aren’t you from ahl al-sunna wal-jamaa’a (the people of the Sunnah)?”

And the person says, “Yes, yes I am.”

And then Shaytan says, “Well, in Aqidah Tahawiyyah in the seventeenth rule it say that Allah’s Mercy is wide. Do you have a problem with your aqidah (Islamic belief) now?”

“Oh, no, I believe Allah is merciful!”

And then the person will go and commit the sin. Then after they are done they realize they made a mistake. Ibn Qayyim says that in this moment Iblees will come again, and he will say, “You are not good enough to come to Allah (swt). Allah is shadeed al-‘iqaab (the One who is strong to punish). He’s not going to forgive you, look what you did! How can you raise your hands? How can you go to the masjid? You’re a sinner.” Look how Iblees switched it.

So we can take a lesson here, that Allah (swt) even answered the du`a’ of Iblees. Is anyone here worse than Iblees? Shaytan said, “My Lord give me reprieve…” and Allah responded, “Indeed, you are of those reprieved.” Allah answered the du`a’ of Iblees. What about you and me? This is a really amazing point in the Qur’an. Sometimes we feel that we’ve sinned too much, or that Allah (swt) doesn’t hear our du`a’, or that our du`a’ is going nowhere. Here’s Iblees making du`a’ and Allah (swt) answers it immediately.

The Prophet ﷺ said that when you make du`a’ four things happen:

• The first is that your du`a’ is answered.
• The second is that, because Allah is al-‘Aleem and al-Hakeem (the All Knowing and the All Wise), He knows that what you’re asking for isn’t good enough for you. My daughter is an example. We don’t like her to watch too much TV because of the effect on the mind, but for her language development alhamdullilah, we let her watch a little TV. If we leave my daughter she will watch TV all day, and she begs us to let her do this. But it’s not good for her. It’s the same with us. Allah (swt) says, “…But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not,” (Qur’an 2:216). So Allah (swt) answers your du`a’ with something different because He knows it’s better for you. Like the single brothers and sister who keep asking Allah (swt), “Please, please, please let me marry so and so.” But maybe what you think will please you will do the opposite. Allah (swt) gives you what He knows is best for you.
• The third is that by your du`a’ Allah (swt) removes some ibtilaa (trial/test) from you in this life. Maybe some problem or sickness was going to hit you in this life, and instead of answering your du`a’ Allah (swt) removed this from you.
• The last one is summarized in the verse: “And the Hereafter is better for you than the first [life],” (Qur’an 93:4). Allah (swt) delays what you ask for in order to give it to you in the Hereafter.

So Iblees, the one who Allah (swt) has cursed, made du`a’ and Allah (swt) answered him. You and I are not as far away from Allah (swt) as Iblees, so all we have to do is raise our hands and make du`a’ to Him.

After Allah (swt) told Iblees that he’s been given respite, Iblees told Allah (swt) everything about himself. He told Allah (swt) his plan. Of course, he doesn’t have to tell Allah (swt) anything because Allah (swt) already knows. But Allah (swt) allowed this to happen so that we can know the plot of Shaytan.

 

Question:

Is Qasidah Burdah, the famous poem that praises the Prophet Muhammad ﷺ (peace be upon him), shirk (association of something else with God)?

Answer:

Scholars of Ahl-Sunna noted that major shirk can only occur in something explicit. This beautiful poem was explained by some of the greatest scholars of the classical period and none accused it of shirk. That in itself, the fact that scholars who lived during the era of the writer of the poem and after continued, until now, to explain it, is the strongest type of ijaza (allowance).

In fact, in Egypt, the house of one the last century’s great scholars is adorned with the poem from the entrance and ends at the exit of the home. Those who argue that this is shirk have perhaps failed to appreciate the use of rhetoric by its composer (God have mercy upon him), and neglected some of the more important axioms related to declaring a person or action shirk. Al-Dhabahi said, “If I saw a Muslim making sujud (prostration) to a grave, I would not declare him as kafir (a disbeliever) until I spoke to him.” Also, “In the face of probability, faith is maintained,” meaning a person is not declared out of Islam for the doubtful. It is one of the greatest fitnas (trials) of our age that there are some, out of ignorance, who declare other Muslims as mushirks (those who associate something else with God). Imam Abu Hanifa said, “A person does not leave Islam except how he entered it.”

We now live a global village; whether on the internet, in one’s own country, or by traveling, people of all different backgrounds are meeting and interacting in a variety of venues. This is a crucial thing for Muslims as it gives us the opportunity to, and indeed also tests us by, representing Islam and calling people to Islam. Unfortunately, “da’wa” is not as easy as one imagines. Ibn Al Qayyim stated that da’wa has the highest maqam (or station) because that was the role of the Prophets (as). We constantly read in the Qur’an how the Prophets (as) were patient with their people, with Nuh (as) only praying against them after 950 years of calling. Nowadays, however, we are quick to condemn people eternally to kufr, when even in the Qur’an Allah tell us that a person has up until just before his death (not immediately before or when he believes his life is ending) to believe. We do this either by looking down on others instead of loving for our brothers what we love for ourselves- which includes loving Islam for the disbeliever as we love it for ourselves (an-Nawawi’s commentary on the hadith); or by giving up on them after failing to see the fruits of our call. This is why it is crucial to return to the Prophet’s (pbuh) example. When he was in Makkah, we know that he was attacked brutally for his message. But there were certain ringleaders; Abu Jahal, Abu Lahab, Al Walid bin Mugheera and Abu Sufyan. After almost 20 years of the Prophet’s (pbuh) calling, and after fighting numerous wars against the Muslims; Abu Sufyan accepted Islam after the conquest of Makkah. He then fought for Islam and even lost his eye in one of the battles. Who would have thought that a man like Abu Sufyan would finally accept Islam? He could have apostated as many tribes did after the Prophet’s (pbuh) death, but he did not. Let us not forget the story of Ta’if- when the Prophet (pbuh) went there to call the people, they sent their children and those whom they considered lowly, to throw stones and taunt the Messenger (pbuh). The Prophet (pbuh) left Ta’if, bleeding with no human support as his two closest relatives, his wife Khadija (ra) and his uncle Abu Taleb, had passed away. Jibreel came to him afterwards, telling him that there were Angels ready to destroy those people whould the Prophet (pbuh) request. By the Prophet’s (pbuh) own admission, this was his hardest day. But his response was “Maybe Allah will produce from their offspring ones who will worship Him alone.” (Bukhari) Would we still have hope in such people? It was the beloved Prophet’s (pbuh) nature never to give up. Allah had given him a role which he was to fulfill regardless of the results. His uncle, Abu Taleb, protected the Prophet (pbuh), and until his moment of death the Prophet (pbuh) called him to the truth. And then Allah revealed “You [Prophet] cannot guide everyone you love to the truth; it is God who guides whoever He will: He knows best those who will follow guidance.” (Surat Al-Qasas, 28:56) No matter how horrible a person seems to us, we should not assume that this person will never accept Islam- look at the example of Umar (ra), who would beat female slaves when he found out they converted. But Allah guides whom He pleases- Umar (ra) became one of the Prophet’s (pbuh) closest companions, one of ten promised Paradise, and the second of the rightly-guided caliphs. This is in reference purely to da’wa; it does not mean we do not stand up for the rights of our brothers and sisters where they are suffering on the pretext of da’wa, but our reactions should, as with all situations, be tempered with the example of the Beloved (pbuh). Because of the Prophet’s (pbuh) perseverance and Allah’s Will, we are Muslim today. Let us be grateful for that very fact by being persistent in our own quest to tell people about Islam, by supporting the rhetoric with following on the footsteps of the Prophet (pbuh).

By Jinan Bastaki and Noha Salem | Originally Published October 2009

We now live a global village; whether on the internet, in one’s own country, or by traveling, people of all different backgrounds are meeting and interacting in a variety of venues. This is a crucial thing for Muslims as it gives us the opportunity, and indeed also tests us, to represent Islam and call people to Islam.

Unfortunately, da’wah (inviting people to Islam) is not as easy as one imagines. Ibn Al Qayyim stated that da’wah has the highest maqam (or station) because that was the role of the Prophets ﷺ (peace be upon him). We constantly read in the Qur’an how the Prophets `alayhum as-salaam (peace be upon them) were patient with their people, with Nuh (as) (Noah) only praying against them after 950 years of calling them to worship the One God. Nowadays, however, we are quick to condemn people eternally to kufr (disbelief), when even in the Qur’an Allah subhanahu wa ta`ala (exalted is He) tell us that a person has until just before his death to believe. We do this either by looking down on others instead of loving for our brothers what we love for ourselves – which includes loving Islam for the disbeliever as we love it for ourselves (an-Nawawi’s commentary on the hadith, record of the words of the Prophet ﷺ) - or by giving up on them after failing to see the fruits of our call.

This is why it is crucial to return to the Prophet’s ﷺ example. When he was in Makkah, we know that he was attacked brutally for his message. But there were certain ringleaders: Abu Jahal, Abu Lahab, Al Walid bin Mugheera and Abu Sufyan. After almost 20 years of the Prophet’s ﷺ calling, after fighting numerous wars against the Muslims, and after the conquest of Makkah, Abu Sufyan accepted Islam. He then fought for Islam and even lost his eye in one of the battles. Who would have thought that a man like Abu Sufyan would finally accept Islam? He could have apostated as many tribes did after the Prophet’s ﷺ death, but he did not.

Let us not forget the story of the city of Ta’if – when the Prophet ﷺ went there to call the people, they sent their children and those whom they considered lowly to throw stones and taunt the Messenger ﷺ. The Prophet  ﷺ left Ta’if, bleeding, with no human support – his two closest relatives, his wife Khadija radi allahu `anha (may God have mercy on her) and his uncle Abu Talib, had passed away. Jibreel came to him afterwards, telling him that there were angels ready to destroy those people if the Prophet  ﷺ requested it. By the Prophet’s own admission, this was his hardest day. But his response was, “Maybe Allah will produce from their offspring ones who will worship Him alone” (Bukhari). Would we still have hope in such people?

It was the beloved Prophet’s nature never to give up. Allah had given him a role which he was to fulfill regardless of the results. His uncle, Abu Talib, protected the Prophet  ﷺ, and until his moment of death the Prophet  ﷺ called him to the truth. And then Allah revealed “You [Prophet] cannot guide everyone you love to the truth; it is God who guides whoever He will: He knows best those who will follow guidance.” (Qur’an, 28:56)

No matter how horrible a person seems to us, we should not assume that this person will never accept Islam – look at the example of Umar (radiAllahu `anhu – May Allah be pleased with him), who would beat female slaves when he found out they converted. But Allah guides whom He pleases – Umar (ra) became one of the Prophet’s ﷺ closest companions, one of ten promised Paradise, and the second of the rightly-guided khulafaa’ (caliphs).

This is in reference purely to da’wah; it does not mean we do not stand up for the rights of our brothers and sisters where they are suffering on the pretext of da’wah, but our reactions should, as with all situations, be tempered with the example of the Beloved ﷺ.

Because of the Prophet’s ﷺ perseverance and Allah’s Will, we are Muslim today. Let us be grateful for that very fact by being persistent in our own quest to tell people about Islam, by supporting our rhetoric with action – by following in the footsteps of the Prophet  ﷺ.

On Arrogance & the Student of Sacred Knowledge 

Purifying one’s heart is a critically important matter for all believers, as the Qur’an and teachings of our Prophet ﷺ (peace be upon him) emphasize, but for one traveling the path of sacred knowledge it is an even more crucial endeavor.  This is because the state of one’s heart has a very real effect on how one perceives knowledge and how it manifests in one’s deeds.  When one’s heart is sound, knowledge can be absorbed and understood properly and enlighten and illuminate one’s inner state.  It then has a positive and meaningful effect on one’s intellect and limbs, such that it can bring benefit to oneself and others.  This is perhaps one of the reasons why everything on earth—even the ants in their hills and the fish in the sea—prays for the religious scholar, as a prophetic tradition teaches1 .  The benefit of their knowledge has far-reaching effects and touches them all.

On the other hand, when one’s heart is not sound and is plagued by spiritual ailments, the knowledge one attains can actually bring about serious harm.  It can become an obstacle that blocks and impedes one’s path to Allah subhanahu wa ta`ala (exalted is He) in various ways, and can hurt others if that knowledge is misinterpreted, misapplied or misused.  These abuses of knowledge are often done on an unconscious level, the spiritual causes of which—related to the heart—are often overlooked.

The spiritual heart has been likened to a mirror.  If a mirror has not been polished and contains certain blemishes and distortions, it will reflect objects in a faulty and distorted way.  The reflection will be in accordance to the state of the mirror, and not the reality of the object itself.  In the same way, spiritual ailments and contaminants that plague and darken the heart, disconnecting it from Allah (swt) and occupying it with negative characteristics, can mar and distort one’s perceptions of knowledge and one’s ability to distinguish between truth and falsehood, good and bad, and beauty and ugliness.

It is for this reason that one must couple one’s devotion to the Islamic sciences with a deep commitment to the spiritual purification and nourishment of one’s heart.  Imam Nawawi advised, “Purify your hearts (for knowledge) the way land is purified for cultivation.”  And the great scholar and tabi`i (follower) Uways al-Qarni said succinctly, “Keep watch over your heart.” (“Alayka bi qalbik.”)

On Arrogance & Pride

One of the most common spiritual ailments of the student of sacred knowledge is arrogance and blameworthy pride.  Such pride does not necessarily consist of dressing or acting in a dignified manner, but as a tradition of the Prophet ﷺ   teaches, it is “to reject the truth and to have contempt for people.”2

One may wonder how a student of sacred knowledge—who has dedicated him or herself to understanding and learning the truth—could reject or disdain that truth.  Such a distaste or dislike may come to one’s heart when the truth contradicts one’s own understanding or one’s deeds.  It is at the moment when we are confronted with our own errors, failings or missteps that we may feel a hostility or resentment towards truth.  We may dislike being corrected, or turn a blind eye to the soundness of another opinion in order to defend our own position or that of the group to which we ascribe.  Confident in our own understanding, beliefs or actions, we may work to manipulate or alter the truth to suit our own interests and desires, instead of seeking to submit to and accept it.

If one feels anger or resentment when one is corrected or shown the truth of another opinion, this is a sign of blameworthy pride.  If one feels an inner resistance to accepting the truth at the expense of one’s own ego, reputation, or image, this is a sure sign of misplaced priorities and a prideful heart.  One should remind oneself of the serious danger of pride—an atom’s weight of which will bar one from Paradise, as we learn from a prophetic tradition3 —and about which Allah (swt) says in a sobering warning in the Qur’an, “I will turn away from My signs those who are arrogant upon the earth without right.” (7:146)

If one is unable to accept criticism or advice from others, or is overly sensitive to the way one is given advice, this too is a sign of pride that needs to be remedied.  One’s focus should be on one’s own self and not on the one correcting and advising.  One should actually feel relief and happiness when shown one’s mistakes and given the opportunity to rectify them.  Imam Al-Ghazali likened a companion who points out one’s mistakes to kibreet al-ahmar, a very rare natural material, while the noble companion `Umar said, “May Allah have mercy on the one who gives me the gift of showing me my defects and weaknesses!”

The second element of arrogance the Prophet ﷺ mentioned is having contempt for others.  A student dedicated to the study of the sacred sciences and who is often immersed in high-level discourse and ideas may begin to feel a sense of superiority over others, and consider them and their concerns lowly, unimportant or irrelevant.  One may also feel a sense of self-righteousness when considering others who are sinful or evidently heedless of religious practice.  The fact that one may be shown a level of respect and deference due to one’s knowledge may also feed into this feeling of being better than others.

One of the biggest pitfalls arrogance causes a student of knowledge to fall into is a feeling of entitlement.  One may begin to see their knowledge or accumulation of good deeds as a result of their own abilities, and as a guarantee to Paradise, an immediate access to gnosis of Allah Most High, or a legitimate license for contempt and disdain of others.  This folly is what a person of wisdom alluded to in their statement that sometimes “the thickest veils between man and Allah are the wise man’s wisdom, the worshiper’s worship, and the devotion of the devout.”4

The great 18th century scholar Uthman dan Fodio stated that self-recognition is one of the most important keys to curing arrogance.  One should contemplate on the fact that one came into being from non-existence—a state of complete insignificance, ‘a thing unremembered’—and was then created from something base and lowly (earth) and then a thing unclean (a drop of sperm).  This is our origin, until Allah (swt) granted us faculties and senses, and brought us from a state of death to life, incapacity to capacity, and from ignorance into awareness and knowledge.  Allah (swt) says in the Qur’an,

“And Allah has extracted you from the wombs of your mothers not knowing a thing, and He made for you hearing and vision and intellect, that perhaps you would be grateful.” (16:78)

One must remember that any good deed one has been able to perform, any knowledge one has been able to attain, is from the grace and tawfeeq (facilitation) of Allah (swt) alone and not from our own selves.  Deep consideration of our humble origins and the reality of the Source of our knowledge can help us overcome our arrogance.

In this spirit of self-realization, one should also call to mind one’s sins and realize that one holds an honorable position among people only because Allah (swt), from His compassion, has concealed one’s sins and misdeeds.  Being able to deliver a heart-moving lecture, masterfully quote prophetic narrations or recite Qur’an in a beautiful voice may inspire the admiration of people, but it is Allah (swt) who knows whether one’s own heart has actually been moved, whether one abides by those narrations in solitude and if those sacred words have gone ‘past the throat’ and have had a meaningful effect on one’s limbs.  There is no place for arrogance or pretences when one considers their true state before Allah (swt), and contemplates deeply on the bare and exposed state one will find themselves in on the Day of Judgment.

One must further realize that it is not knowledge in and of itself that grants a person a high rank with Allah (swt), but deeds that are pleasing to Him both in their outward form and their inner reality.  Namely, it is the sincerity and mindfulness with which an act is done that can make ‘a small deed great and a great deed small.’  We should therefore be wary of underestimating the deeds of others and exaggerating our own self-worth.  In addition, we do not know people’s ends, and it may very well be that one who is now a sinner will develop a deep sense of remorse and impoverishment before Allah (swt), and die in a state of sincere repentance, while one seemingly headed for Paradise will misstep and end up far distant from Him.

Hassan al-Basri used to say, “I will not leave a room until I feel I’m the worst person in it.”   We too should make this our attitude and mindset when we deal with others, and remember often our true state.

Finally, an important way of counterbalancing pride in one’s heart is to lower oneself to the very people one feels arrogance over, and to seek out tasks which help break one’s ego and increase one in humbleness and humility.

Some examples of such deeds could be:

• Initiating the greeting of salaam (peace), especially when one feels that they should be greeted first.
• Giving gifts and supplicating for those who point out one’s defects and faults.
• Being generous with one’s knowledge and teaching others, even in subjects that seem simplistic or below one’s level.  Once, a scholar of great learning passed away and was seen in a dream by one of his students radiant and happy, wearing the garments of Paradise.  The student asked him, “What deed raised your rank in Paradise?  Was it your mastery of a particular science or understanding of a certain high-level principle?” He responded, “I used to go to the village and sit with some elderly illiterate women and teach them al-Fatiha.  It was this deed that raised my rank in God’s sight.”
• Physically serving others, especially the elderly and the poor, in tasks that are humbling to one’s ego.  Some examples could be bending down to give someone their shoes, cleaning a public or shared area for which one is not usually responsible, cooking and serving a meal to another, helping an elderly person wash or change their clothing, or any other deed to which the ego may feel an aversion.
• One notable shaykh (scholar), who would often sit with many powerful and influential people, was absent from his class one day and his students found him cleaning the bathrooms of the masjid.  He told them, “This is so that my ego remembers who it is.”
• Seeking to be in a state of Allah’s remembrance constantly, and supplicating frequently for His refuge and protection from arrogance and other spiritual ailments.
• Spending time in honest introspection and contemplation on one’s inner state, thoughts, and deeds, and consciously renewing one’s intentions.  Imam al-Jurjani said, “Intentions are a spring the well of which is sidq (a state of truthfulness and candor between oneself and Allah, free of artifice and self-delusion) and only from it does sincerity emerge.”

Conclusion

The great scholar and jurist Imam Shafi’i said, “None of you will seek this knowledge with a domineering attitude and exaggerated self worth and succeed. However, one who seeks this knowledge, struggles with his/her soul, [enduring] strained provision and [struggles in the] service to the scholars is successful.”5

We ask Allah (swt), the Controller of hearts, to help us be in His constant remembrance and to uproot arrogance, pride, and other spiritual ailments from our hearts.  O Allah, do not let us be of those who are turned away from Your signs due to our arrogance.  O Allah, make any increase in knowledge we attain a means for us to draw closer to You and refine our character and our hearts.  O Allah, let us be of those who come to You on the Day of Judgment—the Day when neither wealth nor children will avail us—with sound, pure and enlivened hearts.  Ameen.

1. Tirmidhi
2. Sahih Muslim
3. Sahih Muslim
4. A statement attributed to Bayazid al-Bistami
5. This and several other quotes from this article have been taken from various classes with Imam Suhaib Webb, and from an excellent article of his that can be found here.