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When Nineveh Met Taif

Zeba Khan

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Nineveh

[dropcap size=big]I[/dropcap]t was a sad day in Ninevah. The Prophet Yunus, peace be upon him, was leaving.

Angry, frustrated, and unable to continue what felt like a hopeless endeavor, he boarded the first ship out of town, leaving his homeland behind. He had tried and tried and tried– but no matter how hard he argued or how sincerely he reasoned, his people were unwilling to see that reason. And he couldn’t see himself staying there anymore, so he left.

The ship left the shore, and as it sailed towards the open sea his homeland grew smaller in the distance. He looked towards its shore and he could see the land, the trees, the sky above the place where he had been born and brought up. He could also see clouds- dark, angry rolling clouds gathering above. A storm was brewing.

Yunus assumed that the storm would be unleashed on his people, but it turns out that the people of Nineveh did something unusual when they saw the wrath of God coming- they actually repented. And Allah forgave them.

Wow. I know, right? All those other times people saw the wrath of God coming and thought, “Wow, those are some ominous-looking clouds. I bet it’s going to be a lovely drizzle! It’s not like God’s angry at us or anything…” but the people of Nineveh got it right. So that storm never hit them. It hit Prophet Yunus 'alayhi'l-salām (peace be upon him) instead.

Back on the boat, there was chaos. The ocean waves had grown into rolling hills, and the ship scaled their heights before racing down their depths and into the danger of capsizing. People began throwing their belongings over- their life’s possessions, their wares, their financial investments in the future- to save the reality of their present. It wasn’t enough. That’s when they threw Yunus 'alayhi'l-salām (peace be upon him) over instead.

Man, first his own people rejected him. Now the people on the boat chucked him into the monstrous waves of a Wrath-level storm. It couldn’t get any worse. Or maybe it did, because that’s when an enormous whale swallowed Yunus 'alayhi'l-salām (peace be upon him) and swam straight to the bottom of the ocean.

Beneath the darkness of the storm lay the darkness of the water. Within the darkness of the water swam the darkness within the whale. And in the darkness of the whale, Yunus 'alayhi'l-salām (peace be upon him) thought he was dead.

He lay unmoving, unseeing, unsure of what-if anything- was to come. Then, in silence of the darkness he heard a tiny sound. He listened closer and realized he was hearing the pebbles on the ocean floor. They were making tasbih.

That is when Yunus 'alayhi'l-salām (peace be upon him) understood he was still alive. Grateful, ashamed, humbled – he began to turn his body. He squeezed and pushed against the crushing insides of the whale until he was lying on his stomach. Then he strained, he pulled, he fought until his knees were bent beneath him, and pulled his hands around to his face. There, in the belly of the whale, in the darkness within the darkness within the darkness- Yunus 'alayhi'l-salām (peace be upon him) made sujood.

He prayed.

لَّا إِلَهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ

La illaha illa Anta Subhanak, inni kuntu min adhdhalimeen 

There is no God but you Allah, and truly I am from among those who have sinned.

There is no God but you Allah, and truly I am from among those who have sinned.

There is no God but you Allah, and truly I am from among those who have sinned.

He made this dua over and over again, and he kept repeated it until the whale began to swim upwards, rising from the ocean’s darkness to the shore’s light, where he spat Yunus onto the shore.

Sunlight seared Yunus’s raw, acid-burned skin. He screamed, and then turned that scream into prayer- GAAAAAAAAaaaaaaaaathere is no God but you Allah, and truly I am from among those who have sinned. There is no God but you Allah, and truly I am from among those who have sinned.

He kept praying until the pain subsided and the skin healed, and to make a long story short- it turns out the people that Yunus AS ran away from were looking for him. They wanted him to teach them the faith that they had earlier rejected. And here is where Nineveh meets Taif.

When the Messenger of Allah, Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) was ten years into his mission, he was hit with terrible loss. His wife Khadijah raḍyAllāhu 'anha (may Allāh be pleased with her)– who had been best friend, his wife, his first believer and his first supporter- died. In the same year, his Uncle Abu Taleb— who had been his protector and friend —also died. And not only did he die- he died without accepting Islam or becoming a Muslim.

In this state of grief, Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) had a big problem.

The chiefs of the Quraysh controlled who could live or stay in Makkah, and getting the chief’s stamp was kind of like getting a visa or a greencard. No visa? No residence. Abu Talib had been stamping Muhammad’s ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) proverbial visa to this point, but when he died, his brother stood next in line to head the tribe of Bani Hashim.

You know Abu Talib’s younger brother don’t you? Abdul Uzza- aka- your jolly old uncle Abu Lahab?

Abu Lahab was one of the Prophet’s most hateful opponents. Despite being related by blood, he was viciously opposed to his nephew’s mission. His wife put thorns outside the Prophet’s door, and Abu Lahab himself dumped camel guts there. Because when cursing, rejecting, and disowning your own family members isn’t enough, the next logical step is guts.

Having lost his wife, his uncle, and the protection needed to stay in his hometown, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) went to Taif to see if the people there would be receptive to the message of Islam.

Contrary to pop-seerah, he didn’t just walk in and then get pelted out with stones on the same day. He was there for weeks- talking, reasoning, calling people to the beauty of Islam and instead facing the ugliness of rejection.

“What, you? A messenger?” people spat in his direction.

He faced weeks of spite, arrogance, and verbal abuse. Finally, he was forced to leave the city, and on his way out, the children of Taif pelted him with stones until he bled all the way into his sandals.

In physical pain and emotional anguish, the Messenger of Allah slumped down against a palm tree outside a home at the outskirts of Taif, and covered in blood- he began to cry.

The owners of the home looked out their window and took pity on him, sending out a slave with a plate of grapes. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) accepted the grapes and before eating said, “Bismillah hir-Rahman nir-Raheem.”

Curious, the slave asked Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) what his name was. Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) introduced himself and asked the slave what his name was.   The slave’s name was Addas.

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) asked where he was from, as Addas was not a local name. Addas said he was from Nineveh.

“Nineveh?” The Prophet remarked, “You are of the people of Yunus.”

“What would you know about Yunus?” Addas challenged, surprised that some random bleeding Arab would have anything to say about his Christian homeland.

The Prophet said, “Yunus was a prophet, and I am a prophet, and the prophets are brothers.”

And there the story of Yunus intertwined with the story of Muhammad, and Addas— a Christian slave— became the only person to embrace both the Prophet and Islam in Taif that day.

And Allah is the Best of Planners.

Update: For the source of this story and more detailed information, please refer to Tafseer of Surah Al Anbiyyah, Shaykh Abdul Naser Jangda, Ayah 87, video available here.  

Zeba Khan is the Director of Development for MuslimMatters.org, as well as a writer, speaker, and disability awareness advocate. In addition to having a child with autism, she herself lives with Ehlers-Danlos Sydrome, Dysautonomia, Mast-Cell Activation Disorder, and a random assortment of acronyms that collectively translate to chronic illness and progressive disability.

13 Comments

13 Comments

  1. Avatar

    RedCloakedGirl

    June 7, 2016 at 6:26 AM

    Hilariously written, yet apt in description. Jaza kallah khair :)
    *chuckles in the corner* Pop Seerah

  2. Avatar

    Nuraini

    June 7, 2016 at 7:53 AM

    Could you provide citations sister? This is a lovely story.

  3. Avatar

    Zakariya

    June 7, 2016 at 1:26 PM

    Subhanallah beautiful ☺

  4. Avatar

    M

    June 7, 2016 at 1:47 PM

    Pop-seerah? Loll. I would really love it if you could provide citations sister. I never heard this part of Prophet Yunus’s (PBUH) story before; I never knew his people repented. And how did they end up being Christian?

  5. Avatar

    Umm Jehan

    June 8, 2016 at 5:05 AM

    Although the article is well written, its below the dignity to use words like pop seerah when writting about RasoolAllah (pbuh), Allah’s beloved prophet. RasoolalAllah (pbuh) position is so exalted that he (pbuh) conversed with Allah without any barriers on the night of Isra. Please be careful.

    • Zeba Khan

      Zeba Khan

      June 8, 2016 at 11:34 PM

      AssalamuAlaikum Sister, JazakAllahuKheiran for the feed-back. :) Pop-Seerah refers to the popular practice of shortening and over-simplifying the actual Seerah of the Prophet ﷺ. Stories of much pain, importance, and significance get turned into sound-bytes and the details become lost in their translation from true seerah to pop-seerah. That is what is being referred to InshaAllah.

  6. Avatar

    Jemil Ahmed

    June 8, 2016 at 5:14 AM

    Subhanellah!! Very Beautiful Story

  7. Avatar

    Spirituality

    June 8, 2016 at 1:22 PM

    Jazak Allau Khayran a million times for these stories!

    The telling was light hearted, culturally relevant, and very picturesque. I am going through some hardships now, and found it very moving and deep as well.

    لَّا إِلَهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ

  8. Avatar

    Suleman

    June 9, 2016 at 3:55 AM

    well written
    May Allah bestow all of us with the main crux regarding this article.
    All Prophets bear so many hardships only and only so that ummah get successful in this world and Hereafter.
    So lets we all decide and start to practice religion ourself and also to make effort so that all the ummah get start practicing 100% religion.

  9. Avatar

    Muhammed ali mirza

    June 9, 2016 at 6:03 AM

    Subhanallah mashallah

  10. Avatar

    Umaneesa

    June 10, 2016 at 1:40 AM

    Just marvelling over the significance and symbolism of the 2 cities: the guided and the to-be-guided. Also how Addas was not going to repeat history by rejecting again. Great writing sis!

  11. Avatar

    Zain Zubair

    June 13, 2016 at 6:43 AM

    SubhanAllah. .Amazing post. .Thanks for Sharing!!!! :-)

  12. Avatar

    Khadhija

    June 18, 2016 at 12:38 PM

    Somehow i wish u had not tried to make a fun version out of the seerah. It difficult to connect to harship of our prophet saw in the manner presented.
    May allah forgive all our short comings

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#Islam

Lesson 11 From Surah Al-Kahf

Tafsir Verses 72-81

Shaykh Furhan Zubairi

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Alhamdulillah last session we were able to explore the meanings and lessons of verses 60-70. InshAllah, we’ll try our best to cover the meanings of verse 71-82. As we learned in the last session, this passage of the Surah deals with a very unique and interesting episode from the life of Musa 'alayhi'l-salām (peace be upon him). It’s the story of his encounter and journey with a man of God known as Khidr or Khadir. We reached the point in the story where Musa 'alayhi'l-salām (peace be upon him) finally finds Khidr and asks with the utmost humility and respect to allow him to be his student. This highlights Musa’s 'alayhi'l-salām (peace be upon him) sincerity in seeking knowledge, his lack of pride and his willingness to humble himself in front of Khidr despite his own status as a Prophet.

But Khidr initially declined his request telling him, “Truly you will not be able to bear patiently with me. And how can you be patient with that which you have no knowledge?” Khidr recognized that he would do things that Musa 'alayhi'l-salām (peace be upon him) would find to be illogical, irrational and even impermissible. Things that on the surface level seem to be horrible and despicable. Musa 'alayhi'l-salām (peace be upon him) was sent as a Prophet of Divine Law, while Khidr had been entrusted with some unique knowledge and actions that seemed to be contradictory to that law. So he explained to Musa 'alayhi'l-salām (peace be upon him) that he wouldn’t be able to be patient with him and his actions. But Musa 'alayhi'l-salām (peace be upon him) was extremely eager to learn. He resolved to be patient and obedient while relying upon the will of Allah ﷻ.

He tells Khidr, “You will find me patient, if Allah wills, and I shall not disobey you in any matter.” Khidr finally gave in and both of them set off on their way. This is where we’ll pick up the story again. Allah ﷻ says,

Verse 71: So they both went on till, when they had embarked upon a ship, he made a hole in it. He said, “Have you made a hole in it to drown its people? Certainly, you have done a grave thing.”

They set out walking together along the shore looking for a ship to ride. As they were walking a ship of sailors passed by them and Khidr asked for a ride. The sailors knew Khidr so they let both him and Musa 'alayhi'l-salām (peace be upon him) come on board without any charge. After traveling for a while Khidr got up and pulled out one of the planks from the bottom of the ship using an ax making a hole in it. This placed everyone on the ship in danger of drowning. Obviously, this seemingly absurd and cruel behavior surprised Musa 'alayhi'l-salām (peace be upon him). He was literally in shock. He couldn’t understand why Khidr would do such a thing to someone who helped him out. This went against his moral compass of what’s right and wrong. Musa 'alayhi'l-salām (peace be upon him) forgot about the conditions of his teacher and objected. These people gave us a free ride and you’re pulling a plank to drown their ship. You’ve done something bad. “Have you made a hole in it to drown its people? Certainly, you have done a grave thing.” Khidr then reminded him gently with patience.

Verse 72: He said, “Did I not say that you can never bear with me patiently?”

Didn’t I tell you that you wouldn’t be able to be patient with me and my actions? The way he says this shows that he was willing to overlook and tolerate Musa’s (as) impatience. Musa (as) felt a sense of regret and apologized to Khidr telling him that he completely forgot about his deal.

Verse 73: He (Musa) said, “Do not hold me responsible for what I forgot, and do not make my course too difficult for me.”

Basically he apologized. He said please don’t hold me responsible for what I forgot and allow me to continue travelling in your company. While telling the story the Prophet ﷺ says, “the first (question) was out of forgetfulness. While this conversation was taking place a bird came and sat on the side of the boat and took a sip of water from the ocean. Khidr said to Musa, ‘my knowledge and yours combined in comparison to the knowledge of Allah is like the sip of water compared to the ocean.’” Khidr accepting his apology and they continued travelling on their way.

Verse 74: So, they moved ahead until when they met a boy, he killed him (the boy). He (Musa) said, “Did you kill an innocent soul while he did not kill anyone? You have committed a heinous act indeed.”

“So they continued…” They both got off the ship and started walking along the shore until they came across a young boy playing with his friends. Khidr went up to this young boy and killed him by either strangling him to death or striking him on his head. This was too much for Musa (as) to handle. He objected even more vehemently. How can he kill an innocent young boy for no reason whatsoever? To Musa (as) this seemed absolutely absurd, cruel and unjustified. It was too much for him to tolerate patiently despite his promise not to question anything that he saw. So he said, How can you kill a pure innocent child for no reason whatsoever? You have done something unjustified and have committed a heinous act. Once again Khidr reminds him of the condition that he made and the promise that Musa (as) had given.

Verse 75: He said, “Did I not tell you that you can never bear with me patiently?”

Didn’t I warn you that you wouldn’t be able to handle what I would do? Didn’t I tell you that you wouldn’t be able to remain silent when I do certain things? In this reminder, Khidr added the word “laka” to show that this time his reminder is more severe and clearer. The first time someone forgets and makes a mistake it’s overlooked. The second time it’s also overlooked but with a sense of hesitation. Musa 'alayhi'l-salām (peace be upon him) again feels a sense of regret for breaking his word and not sticking to the conditions of Khidr. He’s now done this twice so he apologizes by saying,

Verse 76: He said, “If I ask you about something after this, do not keep me in your company. You have had enough excuses from me.”

Musa 'alayhi'l-salām (peace be upon him)(as) again apologizes but this time gives himself one last chance. He said if he questions Khidr one more time then Khidr can choose to part ways with him. Once again Khidr accepts his apology and they set off on their way. After commenting on this part ibn Kathīr narrates a hadīth from the Prophet ﷺ. He writes, “Ibn Jarir narrated from Ibn `Abbas that Ubayy bin Ka`b said: “Whenever the Prophet ﷺ mentioned anyone, he would pray for himself first. One day he said:

  • «رَحْمَةُ اللهِ عَلَيْنَا وَعَلَى مُوسَى لَوْ لَبِثَ مَعَ صَاحِبِهِ لَأَبْصَرَ الْعَجَبَ، وَلَكِنَّهُ قَالَ:
  • ﴿إِن سَأَلْتُكَ عَن شَىْءٍ بَعْدَهَا فَلاَ تُصَاحِبْنِى قَدْ بَلَغْتَ مِن لَّدُنِّى عُذْراً﴾»

May the mercy of Allah be upon us and upon Musa. If he had stayed with his companion he would have seen wonders, but he said, (`If I ask you anything after this, keep me not in your company, you have received an excuse from me.’))” That brings us to the third and last adventure they had together.

Verse 77: Then, they moved on until they came to the people of a town and sought food from them. But they refused to show them any hospitality. Then, they found there a wall that was about to fall down. So he (Khidr) set it right. He (Musa) said, “If you wished, you could have charged a fee for this.”

Musa 'alayhi'l-salām (peace be upon him) and Khidr continued traveling until they came upon the people of a town that most commentators identify as the ancient city of Antioch. Being tired and hungry they asked them for some food but they refused to give them any or show them any hospitality whatsoever. As they were leaving the city they came across a wall that was about to fall down. Khidr stopped by it and repaired it. Now, this situation is also bizarre; Khidr is a complete stranger in a town that refused to give them food or host them yet he still stops and fixes their wall for nothing in return. Musa 'alayhi'l-salām (peace be upon him) finds the situation full of irony. Why should a stranger exert so much effort in rebuilding a wall in a town where they were denied even a little food and all hospitality? He should have at least demanded some money for his labor and then they could have bought some food to eat.

Musa 'alayhi'l-salām (peace be upon him) couldn’t hold himself so he objected, “If you wished, you could have charged a fee for this.” And that was the end of their relationship. Khidr responded,

Verse 78: He said, “This is the parting between me and you. I shall inform you of the meaning of that which you were unable to bear with patiently.”

Meaning, this is the end of our relationship and this is where we’ll part ways. But before we go our separate ways I’ll explain to you the wisdom and hidden meaning behind everything I did. Up till this point in the story, we’ve probably been just as impatient as Musa 'alayhi'l-salām (peace be upon him); we have no clue why Khidr did the things he did. But he then explains everything is detail; why he pulled a plank out of the bottom the ship, why he killed an innocent child and why he rebuilt the wall without taking anything in return.

Verse 79: As for the ship, it belonged to some poor people who worked at sea. I wanted to damage it, for just beyond them was a king who was seizing every ship by force.

Khidr is explained that his act of damaging the ship was, in reality, a means of saving it. It comes in a narration that these poor people were ten brothers, 5 of them were handicapped while the other five worked. The ship was their only source of income. The king was a cruel, tyrannical oppressor who would take ships by force. The damage done to the ship made it undesirable for the king and ultimately saved it for its owners. Had it been seaworthy, it would certainly have been confiscated by the tyrannical king. Perpetrating some small damage to the boat saved it from the greater harm and ruinous injustice which was certain to take place without it. Hence, causing such damage was a good and kindly action. So damaging the ship actually turned out to be a good thing.

Verses 80-81: And as for the young boy, his parents were believers and we feared that he would make them suffer much through rebellion and disbelief. So we desired that their Lord give them in exchange one who is better than him in purity, and nearer to mercy.

Although the young child seemed to be pure and innocent in reality the seeds of disbelief and wickedness were entrenched in his heart. If he had grown up he would have been a source of grief and sorrow for his parents who were believers. Their love for this child would have led them towards evil and wickedness as well. They would suffer because of the rebellion and disbelief. So Allah told Khidr to kill this boy to spare them that grief and to replace him with a child that would be better and more dutiful. Now obviously the parents weren’t aware of this at this time so to them this was a huge loss and tragedy. They weren’t aware of the future difficulties that they were saved from by his death.

Qatādah said, “His parents rejoiced when he was born and grieved for him when he was killed. If he had stayed alive, he would have been the cause of their doom. So let a man be content with the decree of Allah, for the decree of Allah for the believer, if he dislikes it, is better for him than if He were to decree something that he likes for him.” That’s why in connection to these verses ibn Kathīr رحمهم الله quotes the hadīth, “Allah does not decree anything for a believer, save that it is better for him.”

  • «لَا يَقْضِي اللهُ لِلْمُؤْمِنِ مِنْ قَضَاءٍ إِلَّا كَانَ خَيْرًا لَه»

It is mentioned in a narration that the parents were blessed with a pious daughter who gave birth to a Prophet. So the murder of this child actually turned out to be something good in the long run.

Verse 82: And as for the wall, it belonged to two orphan boys in the city, and beneath it was a treasure belonging to them. Their father was righteous, and your Lord desired that they should reach their maturity and extract their treasure, as a mercy from your Lord. And I didn’t do this upon my own command. This is the meaning of that which you couldn’t bear with patiently.

Khidr explained to Musa 'alayhi'l-salām (peace be upon him) that the wall that was about to fall that he rebuilt was covering a treasure that belonged to two orphan boys. If the wall had fallen down the treasure would be exposed and the orphan children would’ve been deprived of their wealth. By rebuilding the wall Khidr made it possible for them to access their treasure when they grew up. This was done partially because their father was a righteous and pious man. Khidr then explains to Musa 'alayhi'l-salām (peace be upon him) that he didn’t do any of these things based on his own accord or understanding. Rather he did them according to the Divine command, decree, and will of Allah ﷻ. “And I didn’t do this upon my own command.” He concludes by saying, “This is the meaning of that which you couldn’t bear with patiently.” Meaning, this is the explanation of my actions that you didn’t understand and weren’t able to be patient with.

Lessons:

1) One of the most powerful and profound lessons we learn from this entire episode is that oftentimes a tragedy is a blessing in disguise. Everything that happens in this world, whether good or bad, happens according to the Divine will and decree of Allah ﷻ. There’s some deep divine wisdom behind every single thing that happens in this world. When something good happens we recognize it as a blessing. For example, if we get a good job, get a raise at work, purchase a new car or are blessed with the birth of a child. All of recognize this as something positive. On the other hand whenever we face setbacks, difficulties, hardships and tragedies we tend to lose patience.

This incident is teaching us that difficulties, tests, trials, and hardships are oftentimes blessing in disguise. The first thing to understand is that Allah isn’t sending these difficulties our way to break us or destroy us. Rather he’s sending them our way to test our patience and faith, as a source of mercy and a reminder. As a way of nurturing and training us. He’s reminding us to turn back to Him, to hold on to our faith, to be steadfast, patient, strong, and to persevere. When we’re struggling and going through difficult times we shouldn’t assume that somehow Allah is displeased with us. Similarly, when we’re comfortable and enjoying life we shouldn’t assume that Allah is pleased with us. The opposite can be true. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said,

  • « إِذَا أَرَادَ اللَّهُ بِعَبْدِهِ الْخَيْرَ عَجَّلَ لَهُالْعُقُوبَةَ فِى الدُّنْيَا وَإِذَا أَرَادَ اللَّهُ بِعَبْدِهِ الشَّرَّأَمْسَكَ عَنْهُ بِذَنْبِهِ حَتَّى يُوَفَّى بِهِ يَوْمَ الْقِيَامَةِ

“If Allah wants good for his servant, He hurries on His punishment in this world, and if He wills ill for a servant, he holds back punishing him for his sin so He can give it to him in full on the Day of Resurrection.”

Everything we face in this world is actually a source of blessing for us. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said:

  • «مَا يُصِيبُ المُسْلِمَ مِنْ نَصَبٍ،وَلاَ وَصَبٍ، وَلاَ هَمِّ، وَلاَ حُزْنٍ، وَلاَ أَذًى، وَلاَ غَمِّ، حَتَّىالشَّوْكَةِ يُشَاكُهَا؛ إِلاَّ كَفَّرَ الله بِهَا مِنْ خَطَايَاهُ»

“No fatigue, illness, anxiety, sorrow, harm or sadness afflicts any Muslim, even to the extent of a thorn pricking him, without Allah wiping out his sins by it.”

Allah subḥānahu wa ta'āla (glorified and exalted be He) tells us that the main tool, the key to deal with the world and all the problems it contains is through patience and turning towards Him. When we’re dealing with our problems we should turn to Allah. We should make dhikr, read Quran, spend time in prayer and reflection and try to be around good company. We should try to focus our attention, our spiritual and emotional energy on our relationship with Allah instead of our problem. By doing so we’ll find peace and comfort. True contentment. Part of patience is recognizing that whatever we’re going through is something that we can handle. Whatever we’re going through will not last forever. That’s why throughout the Quran whenever Allah subḥānahu wa ta'āla (glorified and exalted be He) consoles and comforts the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) He reminds him to be patient and to turn to him. “So be patient over what they say and exalt [Allah] with praise of your Lord.” (20:130) “So be patient. Indeed, the promise of Allah is truth.” (30:60) “So be patient, [O Muhammad], over what they say and exalt [Allah] with praise of your Lord before the rising of the sun and before its setting.” (50:39)

2) Being content with the Divine decree of Allah ﷻ.

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Why I Turned to Tech to Catch Laylatul Qadr

Make sure you maximize your sadaqah

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By Ismael Abdela

My life, just like yours, is sooo busy. So naturally, as the tech nerd I am, I turn to tech to help me manage my regular routine including project management apps to manage my daily tasks. I even have a sleeping app that wakes me up at the optimum time (whatever that means!). But even though tech has changed everything in all sectors and helped make efficiencies in my daily life, it had had little impact on my religious activities.

A few years ago, whilst I was preparing for the last 10 nights of Ramadan, it hit me – why doesn’t something exist that automates my donations during these blessed nights to catch Laylatul Qadr. Rather than putting a reminder on my phone to bring out my bank card every night and inputting it into a website – why doesn’t something exist that does it for me, solving the problem of me forgetting to donate. After all we are human and it’s interesting that the Arabic word for human being is ‘insan’ which is derived from the word ‘nasiya’ which means ‘to forget.’ It is human nature to forget.

So the techie in me came out and I built the first scrappy version of MyTenNights, a platform to automate donations in the last 10 nights of Ramadan (took two weeks) because I wanted to use it myself! I thought it would be cool and my friends and family could use it too. That same year, nearly 2000 other people used it – servers crashed, tech broke and I had to get all my friends and Oreo (my cat) to respond to email complaints about our temperamental site!

I quickly realised I wasn’t alone in my need  – everyone wanted a way to never miss Laylatul Qadr! Two years down the line we’ve called it MyTenNights, and our team has grown to 10, including Oreo, senior developers, QA specialists, brand strategists, creative directors and more. It fast became a fierce operation – an operation to help people all over the world catch Laylatul Qadr!

Last year alone we raised almost $2 million in just 10 days – and that was just in the UK. We’ve now opened MyTenNights to our American, Canadian. South African and Australian brothers and sisters and we’re so excited to see how they use it! We’ve made it available through all the biggest house name charities – Islamic Relief, Muslim Aid, Helping Hand, Penny Appeal, you name it! All donations go directly to the charity donors choose – all 100% of it.

Looking back at the last couple of years – it feels surreal: The biggest charities in the world and tens of thousands of users who share my need to be certain they’ve caught Laylatul Qadr. Although I hear many impressed with the sheer amount MyTenNights has raised for charity (and that excites me too!), it’s not what motives me to go on. What excites me most is the growing number of people who catch Laylatul Qadr because we made it easier.

I often tell my team that the number of people that use MyTenNights is the only metric we care about, and the only metric we celebrate. It makes no difference to us whether you donate $1 or a million – we just want you to catch Laylatul Qadr and for you to transform your Akhirah, because (after Allah) we helped you do it.

To catch Laylatul Qadr with MyTenNights, visit their website MyTenNights.com

Ismael Abdela is a Law & Anthropology graduate from the London School of Economics. He spent some years studying Islamic Sciences in Qaseem, Saudi Arabia. He is now a keen social entrepreneur. Ismael likes to write about spiritual reflections, social commentary, and tafsīr. He is particularly interested in putting religion in conversation with the social sciences.

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