The Good News
It has been narrated that Imam Al-Hasan Al-Basri said about hypocrisy:
“مَا أَمِنَهُ إِلَّا مُنَافِقٌ، وَمَا خَافَهُ إِلَّا مُؤْمِنٌ”
“No one feels safe from (falling into) it (i.e. hypocrisy) except a hypocrite, and no one fears from (falling into) it except a believer.” The fact that you are interested in learning how to maintain your sincerity is a great sign, God willing, of your belief and sincerity, and Allah knows best.
Here is a quick reminder of why it is critical to have our intentions in acts of worship sincerely for the sake of Allah alone:
Remember, for one’s act of worship to be accepted there are two conditions that need to be fulfilled:
1) The action has to be correct (i.e. in accordance to the Quran and Sunnah)
2) The action has to be done for sake of Allah alone
“فَمَن كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا”
“…Sowhoever would hope for the meeting with his Lord – let him do righteous work and not associate in the worship of his Lord anyone.” [18:110]
Here are 3 ways to keep your acts of worship sincerely for none other than for the sake of Allah:
1. Seek Allah’s assistance
We need to keep in mind 2 important points:
- Just as we cannot breathe, see, feel, eat nor hear if it wasn’t for Allah’s assistance … we too cannot keep our intentions sincere for the sake of Allah if it wasn’t for His assistance.
- Never feel confident that you will die in a state of sincerity and belief. Read and appreciate this remarkable request from Prophet Ibrahim to Allah in the Quran.
وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَـٰذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ
And [mention, O Muhammad], when Abraham said, “My Lord, make this city [Makkah] secure and keep me and my sons away from worshipping idols.” [14:35]
Do you realize what he asked for? He asked Allah to assist him and his children to not worship idols! If he, Ibrahim, one of the best humans who ever walked the face of this Earth was seeking Allah’s assistance towards not committing major association (shirk akbar) then what should we do…
Not just that, Shahr bin Hawshab said:
شَهْرُ بْنُ حَوْشَبٍ، قَالَ قُلْتُ لأُمِّ سَلَمَةَ يَا أُمَّ الْمُؤْمِنِينَ مَا كَانَ أَكْثَرُ دُعَاءِ رَسُولِ اللَّهِ صلى الله عليه وسلم إِذَا كَانَ عِنْدَكِ قَالَتْ كَانَ أَكْثَرُ دُعَائِهِ ” يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ ” . قَالَتْ قُلْتُ يَا رَسُولَ اللَّهِ مَا لأَكْثَرِ دُعَائِكَ يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ
“I said to Umm Salamah: ‘O Mother of the Believers! What was the supplication that the Messenger of Allah (ﷺ) said most frequently when he was with you?” She said: ‘The supplication he said most frequently was: “O Changer of the hearts, make my heart firm upon Your religion (Yā Muqallibal-qulūb, thabbit qalbī `alā dīnik).’” [At-tirmidhi]
Simply amazing! The one who went to the heavens and spoke with Allah still sought assistance in Him towards keeping his heart steadfast and sincere… So be in a habit of making this supplication especially when you feel your sincerity may sway away.
Another supplication one should be in the habit of saying:
Allah commanded Prophet Muhammad (ﷺ) to say:
وَقُل رَّبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَل لِّي مِن لَّدُنكَ سُلْطَانًا نَّصِيرًا
“And say, “My Lord, cause me to enter a truthful entrance and to exit a truthful exit and grant me from Yourself a supporting authority.” [17:80]
What does it mean to ask for “a truthful entrance?” One of its meanings, as Dr. Mohammed Al-Nabulsi said, is a person asking Allah for that entrance (i.e. to their job, university, travel, marriage, etc.) to be for the sake of Allah alone, subhana Allah. That is beautiful, but is it enough? A person may start an action sincerely for the sake of Allah but as time progresses one’s intention may drift away towards worldly reasons instead. Here, the second part of the supplication comes in where we ask Allah for a “truthful exit”. Just as we would seek to begin our acts of worship with a sincere intention for none other than Allah we would love to end the action with the same sincere intention for Allah.
2. Hide your good deeds
“ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً ۚ إِنَّهُ لَا يُحِبُّ الْمُعْتَدِينَ”
“Call upon your Lord in humility and privately; indeed, He does not like transgressors.” [7:55]
Imam As-shinqiti explains the concept of hiding your deeds in Adwaa’ Al-Bayaan:
إنما كان الإخفاء أفضل من الإظهار لأنه أقرب إلى الإخلاص، وأبعد من الرياء.
“Hiding (the good deed) is better than publicizing it because it is closer to sincerity and further from showing off (to people).”
The earlyMuslims would not indulge in sharing their worship. We learn from Ibn Katheer that Imam Al-Hasan Al-Basri said:
أدركنا أقوامًا ما كان على الأرض من عمل يقدرون أن يعملوه في السر فيكون علانية أبدا
“We have known people who no act of worship on Earth which they can perform secretly except that they would never end up publicizing it.”
But one, obviously, can publicize their good deed if it wasn’t possible to hide it and if it was seen to be better than hiding it as Allah said:
“إِن تُبْدُوا الصَّدَقَاتِ فَنِعِمَّا هِيَ ۖ وَإِن تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاءَ فَهُوَ خَيْرٌ لَّكُمْ ۚ وَيُكَفِّرُ عَنكُم مِّن سَيِّئَاتِكُمْ ۗ وَاللَّـهُ بِمَا تَعْمَلُونَ خَبِيرٌ”
“If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you, and He will remove from you some of your misdeeds [thereby]. And Allah, with what you do, is [fully] acquainted.” [2:271]
Ibn Katheer stated about this verse:
فيه دلالة على أن إسرار الصدقة أفضل من إظهارها ; لأنه أبعد عن الرياء ، إلا أن يترتب على الإظهار مصلحة راجحة ، من اقتداء الناس به ، فيكون أفضل من هذه الحيثية
“In it (i.e. this verse) a sign that hiding and being secretive in giving charity is better than publicizing it; because it is further from showing off, unless publicizing the act is more beneficial, such as, for people to be inspired and be positively influenced, then it is better (to publicize it) from this angle.”
One day I had to pick up a brother very early in the morning for an appointment. Upon picking him I asked: “Brother, you seem wide awake. Did you not sleep?” He replied: “I did sleep but I woke up, prayed qiyam (night prayers) and stayed awake since.” To me personally, there were great lessons to extract from this incident. Mainly, one should avoid accusing anyone’s intentions, since one’s intention is located in the heart and only Allah knows about, and because it is possible that the brother publicized to me such a supposedly secret deed just to inspire me to wake up at night and pray to Allah.
With that being said, I’d like to share a thought with you: it is a lot easier to be sincere when performing public good deeds if a person has a good amount of secret good deeds. Think about that. On the other hand, as many have advised in the past: “Hide your good deeds the way you would hide your bad ones”.
3. Keep in mind the consequences, in this life and afterlife, of seeking peoples’ pleasure over Allah’s pleasure
The insincere will be exposed in this life. Prophet Muhammad (ﷺ) said:
“مَنْ سَمَّعَ سَمَّعَ اللَّهُ بِهِ، وَمَنْ يُرَائِي يُرَائِي اللَّهُ بِهِ”
“He who lets the people hear of his good deeds intentionally, to win their praise, Allah will let the people know his real intention, and he who does good things in public to show off and win the praise of the people, Allah will disclose his real intention (and humiliate him).” [Al-Bukhari]
My beloved, be watchful of your intention, be watchful of it even when you are posting on social media. Do not post a hadith, verse or an Islamic reminder of some sort except that your main focus is whether Allah will be pleased with it or not and not whether you will get many likes or not. The people may praise us for the “dawah” work we do but it would be just a matter of time till we get exposed had we been doing it just to please the people and for an intention other than it being for the sake of Allah, and Allah knows best.
The insincere will suffer mentally and physical
Why is that? Because if an act of worship was not performed for the sake of The Creator then it is surely done for the sake of the creation and it will never be possible to please all the creation. So the insincere is wasting his energy, time and all valuable assets for a goal that will never be accomplished. Prophet Muhammad (ﷺ) himself did not have everybody pleased with him. The people accused him of being a magician, madman, possessed…etc. Allah says in the Quran
كَذَٰلِكَ مَا أَتَى الَّذِينَ مِن قَبْلِهِم مِّن رَّسُولٍ إِلَّا قَالُوا سَاحِرٌ أَوْ مَجْنُونٌ
“Similarly, there came not to those before them any messenger except that they said, “A magician or a madman.” [51:52]
Not just that! Even Allah, glory be to Him, did not have everybody pleased with him and some even considered Him stingy! Allah said in Surah Maidah:
وَقَالَتِ الْيَهُودُ يَدُ اللَّـهِ مَغْلُولَةٌ ۚ غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا بِمَا قَالُوا ۘ بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنفِقُ كَيْفَ يَشَاءُ ۚ
And the Yahood said, “The hand of Allah is chained.” Chained are their hands, and cursed are they for what they say. Rather, both His hands are extended; He spends however He wills. [5:64]
Please pay attention to the following as well: leaving a good deed for the fear that people may think you are showing off is in essence showing off.
Moving on to mentioning the consequences of being insincere in the afterlife- the insincere will be mocked and the first to be punished on the day of judgment. The Beloved Prophet Muhammad (ﷺ) said:
إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ الشِّرْكُ الأَصْغَرُ . قَالُوا يَا رَسُولَ اللَّهِ : وَمَا الشِّرْكُ الأَصْغَرُ؟ قَالَ :الرِّيَاء . إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَقُولُ يَوْمَ تُجَازَى الْعِبَادُ بِأَعْمَالِهِمْ اذْهَبُوا إِلَى الَّذِينَ كُنْتُمْ تُرَاءُونَ بِأَعْمَالِكُمْ فِي الدُّنْيَا فَانْظُرُوا هَلْ تَجِدُونَ عِنْدَهُمْ جَزَاءً
The thing that I fear most for you is minor shirk.” They (companions) said: “O Messenger of Allah, what is minor shirk?” He said: “Showing off, for Allaah will say on the Day when people are recompensed for their actions: ‘Go to those for whom you were showing off with your deeds in the world, and see what reward you find with them.’” [As-selselah As-saheehah]
Prophet Muhammad (ﷺ) also said:
إِنَّ أَوَّلَ النَّاسِ يُقْضَى يَوْمَ الْقِيَامَةِ عَلَيْهِ رَجُلٌ اسْتُشْهِدَ فَأُتِيَ بِهِ فَعَرَّفَهُ نِعَمَهُ فَعَرَفَهَا قَالَ فَمَا عَمِلْتَ فِيهَا قَالَ قَاتَلْتُ فِيكَ حَتَّى اسْتُشْهِدْتُ . قَالَ كَذَبْتَ وَلَكِنَّكَ قَاتَلْتَ لأَنْ يُقَالَ جَرِيءٌ . فَقَدْ قِيلَ . ثُمَّ أُمِرَ بِهِ فَسُحِبَ عَلَى وَجْهِهِ حَتَّى أُلْقِيَ فِي النَّارِ وَرَجُلٌ تَعَلَّمَ الْعِلْمَ وَعَلَّمَهُ وَقَرَأَ الْقُرْآنَ فَأُتِيَ بِهِ فَعَرَّفَهُ نِعَمَهُ فَعَرَفَهَا قَالَ فَمَا عَمِلْتَ فِيهَا قَالَ تَعَلَّمْتُ الْعِلْمَ وَعَلَّمْتُهُ وَقَرَأْتُ فِيكَ الْقُرْآنَ . قَالَ كَذَبْتَ وَلَكِنَّكَ تَعَلَّمْتَ الْعِلْمَ لِيُقَالَ عَالِمٌ . وَقَرَأْتَ الْقُرْآنَ لِيُقَالَ هُوَ قَارِئٌ . فَقَدْ قِيلَ ثُمَّ أُمِرَ بِهِ فَسُحِبَ عَلَى وَجْهِهِ حَتَّى أُلْقِيَ فِي النَّارِ . وَرَجُلٌ وَسَّعَ اللَّهُ عَلَيْهِ وَأَعْطَاهُ مِنْ أَصْنَافِ الْمَالِ كُلِّهِ فَأُتِيَ بِهِ فَعَرَّفَهُ نِعَمَهُ فَعَرَفَهَا قَالَ فَمَا عَمِلْتَ فِيهَا قَالَ مَا تَرَكْتُ مِنْ سَبِيلٍ تُحِبُّ أَنْ يُنْفَقَ فِيهَا إِلاَّ أَنْفَقْتُ فِيهَا لَكَ قَالَ كَذَبْتَ وَلَكِنَّكَ فَعَلْتَ لِيُقَالَ هُوَ جَوَادٌ . فَقَدْ قِيلَ ثُمَّ أُمِرَ بِهِ فَسُحِبَ عَلَى وَجْهِهِ ثُمَّ أُلْقِيَ فِي النَّارِ
The first of men (whose case) will be decided on the Day of Judgment will be a man who died as a martyr. He shall be brought (before the Judgment Seat). Allah will make him recount His blessings (i. e. the blessings which He had bestowed upon him) and he will recount them (and admit having enjoyed them in his life). (Then) will Allah say: What did you do (to requite these blessings)? He will say: I fought for Thee until I died as a martyr. Allah will say: You have told a lie. You fought that you might be called a” brave warrior”. And you were called so. (Then) orders will be passed against him and he will be dragged with his face downward and cast into Hell. Then will be brought forward a man who acquired knowledge and imparted it (to others) and recited the Qur’an. He will be brought And Allah will make him recount His blessings and he will recount them (and admit having enjoyed them in his lifetime). Then will Allah ask: What did you do (to requite these blessings)? He will say: I acquired knowledge and disseminated it and recited the Qur’an seeking Thy pleasure. Allah will say: You have told a lie. You acquired knowledge so that you might be called” a scholar,” and you recited the Qur’an so that it might be said:” He is a Qari” and such has been said. Then orders will be passed against him and he shall be dragged with his face downward and cast into the Fire. Then will be brought a man whom Allah had made abundantly rich and had granted every kind of wealth. He will be brought and Allah will make him recount His blessings and he will recount them and (admit having enjoyed them in his lifetime). Allah will (then) ask: What have you done (to requite these blessings)? He will say: I spent money in every cause in which Thou wished that it should be spent. Allah will say: You are lying. You did (so) that it might be said about (You):” He is a generous fellow” and so it was said. Then will Allah pass orders and he will be dragged with his face downward and thrown into Hell. [Muslim]
May Allah protect us…
Do you know when should one feel completely safe and confident that they are going to make it to Jannah, in shaa Allah? It is when the person hears the angel of death right next to his or her head during the last moments of their life and says as Allah says:
يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ﴿٢٧﴾ ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً ﴿٢٨﴾
“[To the righteous it will be said], “O reassured soul, (27) Return to your Lord, well-pleased and pleasing [to Him], (28)” [89:27-28]
I pray to Allah that you get to hear this said to you, my beloved and respected brothers and sisters, but to hear it you need to do your best to perform your acts of worship sincerely for none other than Allah. Remember to seek Allah’s assistance and hide your good deeds.
This Article Could be Zakat-Eligible
Who Accounts For This Pillar of Islam
Co-written by Shaykh Osman Umarji
As writers on MuslimMatters, it came as a surprise when the website we write on marked itself zakat-eligible on its fundraiser for operations in Ramadan. This website has previously highlighted the misuse and abuse of zakat for vague and dodgy reasons, including instances of outright fraud by nonprofit corporations. We have lamented the seemingly inexorable march from zakat being for living human beings in need to financial play-doh for nonprofit corporate boards.
Estimated global zakat is somewhere between $200 billion to $1 trillion. Eliminating global poverty is estimated at $187 billion– not just for Muslims, but everyone. There continue to be strong interests in favor of more putty-like zakat to benefit the interests of the organizations that are not focused on reducing poverty. Thus, in many ways, a sizeable chunk of zakat benefits the affluent rather than the needy. Zakat, rather than being a credit to the Muslim community, starts to look more like an indictment of it.
No, it’s not ikhtilaf
The recent article on this website, Dr. Usama Al-Azmi seemed somewhat oblivious to the cavalier way the nonprofit corporate sector in the United States treats Zakat. The article did not do justice to legitimate concerns about zakat distribution by dismissing the issue as one of “ikhtilaf,” or a reasonable difference of opinion, as it ignored the broader concern about forces working hard to make zakat a “wild west” act of worship where just about anything goes.
It’s essential to identify the crux of the problem. Zakat has eight categories of permissible beneficiaries in the Quran. 1 Two are various levels of poor, distribution overhead; then there are those whose hearts are to be inclined, free captives, relieve indebtedness, the wayfarer, and the cause of Allah (fisabilillah). The category of fisabilillah, historically, the majority of scholars have interpreted as the cost of jihad (like actual fighting). However, in recent times, Muslim nonprofit corporations, with support of learned Muslim leaders, have adopted an increasingly aggressive and vague posture that allows nearly any beneficial cause to get zakat.
The concerns about the abuse of zakat, and the self-serving desire by corporations to turn fisabilillah into a wastebasket Zakat category that could be “incredibly broad” has to do with far more than a difference of opinion (ikhtilaf ) about the eligibility of Dawah organizations. Let’s assume dawah and educational organizations are eligible to administer Zakat funds. We need to know what that means in practice. What we have is a fundamental question the fisabilillah-can-mean-virtually-anything faction never manages to answer: are there any limits to zakat usage at all?
Show Your Work
We fully understand that in our religious practice, there is a set of rules. In Islamic Inheritance for example, for example, we cannot cavalierly change the definition of what a “daughter” is to mean any girl you want to treat like a daughter. There is an established set of rules relating to acts of worship. For the third pillar of Islam, zakat, there seem to be no limits to the absurd-sounding questions we can ask that now seem plausible.
Unfortunately, we have too many folks who invoke “ikhtilaf” to justify adopting almost any opinion and not enough people who are willing to explain their positions. We need a better understanding of zakat and draw the lines on when nonprofit corporations are going too far.
You can be conservative and stand for zakat as an act of worship that contributes to social justice. You can have a more expansive interpretation friendly to the nonprofit corporate sector’s needs to include the revenue source. Wherever you stand, if you don’t provide evidence and develop detailed uniform and accepted principles and rules that protect those people zakat was meant to help, you are inviting abuse and at the very least, opening the door towards inequitable results. 2
Can you feed the needy lentils and rice for $100 a meal, with margins of $99 a meal going to pay salaries to provide these meals and fundraise for them? Why or why not?
Can a Dawah organization purchase an $80 million jet for its CEO, who can use it to travel the world to do “dawah,” including places like Davos or various ski resorts? What rules exist that would prevent something like this? As far as we know, nothing at all.
In the United States, demographic sorting is a common issue that affects all charitable giving, not just giving by Muslims. The most affluent live in neighborhoods with other people who are generally as prosperous as they are. Certain places seem almost perversely designed to allow wealthy residents to be oblivious to the challenges of the poor. There are undeniable reasons why what counts as “charity” for the wealthy means giving money to the Opera, the Met Gala, and Stanford University.
The only real way affluent Muslims know they supposed to care about poor people is that maybe they have a Shaikh giving khutbas talking about the need to do so and their obligation of zakat once a year or so. That is now becoming a thing of the past. Now it is just care about fisabilillah- it means whatever your tender heart wants it to mean.
As zakat becomes less about the poor, appeals will be for other projects with a higher amount of visibility to the affluent. Nonprofits now collect Zakat for galas with celebrities. Not fundraising at the gala dinner mind you, but merely serving dinner and entertaining rich people. Educational institutions and Masajid that have dawah activities (besides, everything a Masjid does is fisabilillah) can be quite expensive. Getting talent to run and teach in these institutions is also costly. Since many of the people running these institutions are public figures and charismatic speakers with easy access and credibility with the affluent. It is far easier for them to get Zakat funds for their projects.
People who benefit from these projects because they send their children to these institutions or attend lectures themselves will naturally feel an affinity for these institutions that they won’t have with the poor. Zakat will stay in their bubble. Fisabilillah.
Dawa is the new Jihad
Jihad, as in war carried out by a Khalifah and paid for with zakat funds, is an expensive enterprise. But no society is in a permanent state of warfare, so they can work towards eliminating poverty during peacetime. Muslim communities have done this in the past. Dawah is qualitatively different from jihad as it is permanent. There was never a period in Islamic history when there was no need to do dawah. Many times in history, nobody was fighting jihad. There was no period of Islamic history when there were there was never a need for money to educate people. Of course, earlier Muslims used zakat in education in limited, defined circumstances. It is not clear why limitations no longer apply.
Indeed dawah is a broad category. For example, many people regard the Turkish costume drama “Diriliş: Ertuğrul” as dawah. Fans of the show can’t stop talking about the positive effects it has had on their lives and their iman. What prevents zakat from funding future expensive television costume dramas? Nothing, as far as we can see.
No Standards or Accountability
Unfortunately, in the United States, there are no uniform, specific standards governing zakat. Anything goes now when previously in Islamic history, there were appropriate standards. Nonprofit corporations themselves decide if they are zakat-eligible or not. In some instances, they provide objectively comical explanations, which supporters within the corporation’s bubble pretty much always swallow whole. Corporations don’t have to segregate Zakat-eligible funds from general funds. When they do, they can make up their own rules for how and when they spend zakat. No rules make zakat indistinguishable from any other funding source since they can change their standards year after year depending on their funding needs (if they have rules at all) and nobody would be the wiser. It is exceedingly rare for these corporations to issue detailed reports on how they use zakat.
The Shift to Meaninglessness
Organizations with platforms (like the one that runs this website) are going to be eager to get on the zakat gravy train. There is no cost to slapping a “zakat-eligible” label on yourself, either financial or social. It seems like everyone does it now. Some Zakat collectors are conscientious and care about helping the poor, though they are starting to look a little old-fashioned. For them, it may make sense to certify Zakat administrators like halal butchers.
Zakat used to be about helping discrete categories of human beings that can benefit from it. It can now mean anything you want it to mean. In the end, though, without real standards, it may mean nothing at all.
- The sunnah also highlights the essence of zakah as tending to the needs of the poor. For example, the Prophet commanded Muadh bin Jabal, when sending him to Yemen, to teach the people that Allah has obligated charity upon them to be taken from their rich and given to their poor (Sahih Muslim).
- In Islamic legal theory (usool al-fiqh), sadd al-dhariya is a principle that refers to blocking the means to evil before it can materialize. It is invoked when a seemingly permissible action may lead to unethical behavior. This principle is often employed in financial matters.
Do You Know These Heroes of Eid?
Ramadan is a time of sacrifice, and the Eid honors and celebrates the fulfillment of that sacrifice. But for many the hardships do not end.
Ramadan is a time of sacrifice, and the Eid honors and celebrates the fulfillment of that sacrifice. But for many the hardships do not end.
Between one million and three million Muslims are being detained in concentration camps in China, while masjids are being demolished and imams executed.
The Rohingya Muslims of Burma continue to suffer from terrible persecution. In one Rohingya refugee camp on the Burma / Bangladesh border there are half a million children. These children are banned by the Burmese authorities from attending school and are at risk of early marriage, child labor or being trafficked.
In the Central African Republic, the Muslim minority lives in daily fear of being killed, especially in the south.
The Palestinians continue to suffer after seventy years of occupation, with no end in sight.
Russian and Assad regime attacks on civilians continue in Syria, with the real possibility of an upcoming genocide in Idlib province.
In the midst of this all suffering, heroes abound. There’s Serikzhan Bilash of Kazakhstan, who has labored feverishly to document China’s internment of Muslims across the border. He urges those in his organization to continue their work, even as he himself has been arrested.
Those Rohingya children I mentioned in the refugee camp, banned from attending school? One 14-year-old Rohingya girl mentioned in the article has managed to enroll in school in Bangladesh. Her mother sold her food rations and borrowed money to create a fake Bangladeshi birth certificate, then paid a smuggler to take her daughter out of the camp. The girl herself says, “People hate the Rohingya here. I don’t tell people I am one… I have to lie about my identity to survive. Even though it’s a big struggle… I am able to study. There are hundreds of thousands of kids like me inside of the camps who are forced to marry off early…They have no opportunities.”
Also in that camp is 13-year-old Halim, who runs his own tutoring service, where he teaches more than 20 children. He says, “I am teaching them so they can do something for our nation. If they don’t learn anything, they can’t prosper in their life, as well as they can’t fight for the nation.”
In Palestine, let us not forget Razan al-Najjar, a 21-year-old volunteer paramedic from Gaza who was shot by an Israeli sniper on June 1, 2018, while tending to a tear gas victim. In her last Facebook post, the day before she was killed, she wrote, “Your conscience will be comforted as much as possible since God always knows your intention. #sleep_well Be good.”
In Syria, we have Dr. Omar Ibrahim, an Egyptian neurosurgeon who could probably be earning a hefty salary anywhere in the world, but instead labors under constant bombardment in the war-torn and half crushed city of Idlib. He’s been in Syria for five years and says, “I have no regrets about doing this work. Because I have passion for my work, and this work inspires me.”
A Religion of Heroes
Such stories are amazing, but they are not unique. There are countless heroes, and should that surprise us? Islam is a religion of heroes, and has always been so, going all the way back to its inception in Makkah, when the Prophet Muhammad (sws) drew around himself the weak and powerless, the slaves and foreigners. They were tortured, but did not surrender their new faith. Heroes.
Or, several years later, when the disbelievers of Arabia came in great numbers to wipe the Muslims off the face of the earth. The Muslims dug a great trench around Madinah, and held off the attackers under conditions of hunger and terrible cold, until – with Allah’s help – the siege was broken. Heroes.
So if you thought such heroes were a thing of the past, remember Serikzhan Bilash, the Rohingya girl, Halim, Razan al-Najjar, Dr. Omar Ibrahim and the untold, uncounted heroes like them. You may even know a few heroes personally. I do.
There’s my friend Karim, who works for an organization that sponsors Muslim orphans. He’s overworked and underpaid, and struggles to support his family and two children. He’s highly experienced and could earn more somewhere else. But he sticks with it because he believes in Islamic work.
I think also of my daughter’s homeroom teacher, sister Sharmeen. She’s an enthusiastic teacher who pushes the children to read, write and understand the roots of language. She does more than is required and is not appreciated as she should be. But once again, her passion drives her.
Persistence of Dua’
Our local Imam recently gave a khutbah about the importance of dua’. He said that Allah loves the dua’ that is persistent. Ibn al-Qayyim (may Allaah have mercy on him) said in al-Daa’ wa’l-Dawa’: “One of the most beneficial of remedies is persisting in dua’.”
So be persistent. Pray for our suffering Ummah, and pray for our heroes. And donate whatever you can spare to the organizations that work on their behalf.
My Ordinary Life
As for me, my life is ordinary. On the morning of Eid, I, my mother and my daughter Salma – who is twelve years old now – wake up early and put on our best clothes, inshaAllah. We get in the car and stop at Krispy Kreme donuts. I buy a box of a dozen to share with others after Salat al-Eid, and a few extras in a bag for our family, so we don’t have to wait in a long line and elbow people to snatch a cruller.
I pick up my cousin’s son, who does not have a car. We go downtown to the Fresno convention center and sit among a thousand other Muslims. We recite the Takbeerat al-Eid, praising Allah’s greatness. The Eid salat begins, then I strain to hear the khutbah as so many people begin chattering right away. Especially, the sisters. Sorry ladies, but it’s true :-)
I know, it all sounds a bit silly, but I’m excited. It’s a wonderful day. I see brothers that I haven’t seen since last year. Everyone is wearing their best outfits.
But it’s not about the donuts or the nice clothes. It is this feeling of sharing a connection with every Muslim around the world; a feeling of being part of something great.
When we return home, my mother makes cookies, and we put some decorations on the walls. Salma opens her presents, which this year are a new Switch game, a dartboard and a pearl necklace. It’s the first piece of real jewelry I’ve ever bought her. Buying it left me with $18 in my bank account, which means I predict a lot of Uber driving (my side job) in my near future. So I hope she likes it.
On such days, I thank Allah that I am alive to see another sunrise. Another day to strive to be a better Muslim and a better human being.
The Spirit of the Prophets
I also talk to Salma, as I do every year, about our Muslim brothers and sisters who are struggling all over the world, fighting for their freedom and their very survival. They don’t have pizza and donuts on Eid or pearl necklaces. Some are starving. Most have lost someone: a parent, a child, a sibling or a friend. Some have been utterly devastated.
Yet they are resolute. They have a deep strength that, like the well of Zamzam, never runs dry, SubhanAllah. They will not give up their hopes, their dreams or their faith, Allah willing.
These are the real heroes of Eid. I feel small next to them. They are the ones living the spirit of the Prophets and the Sahabah. They have made the greatest sacrifices, and are still striving, undaunted. They are living the words of Allah:
“Say: ‘Verily, my ṣalāh, my sacrifice, my living, and my dying are all for Allāh, the Lord of the ‘Alameen’” (6:162).
May Allah ease the hearts of all who are suffering, replace pain with comfort and joy, sickness with health, oppression with liberation, and tyranny with freedom. May Allah give them security, safety, comfort, victory, and Jannah.
Lesson 13 From Surah Al -Kahf
Last verses of Surah Kahf
Alhamdulillah last session we were able to cover the meanings of verses 83-98. InshAllah tonight we’ll explore the meanings of verses 99-110, which will bring us to the end of this noble and beautiful Surah. Just as a quick reminder, the last set of verses related the story of Dhul Qarnain, who was an upright and God-conscious ruler who ruled over the entire known world of his time. He was a righteous servant of Allah to whom Allah granted might, power and sovereignty over the world along with knowledge and wisdom. He was a special servant of God. We’re told about his journeys to the east, west, and north as well as his building of a huge wall to prevent Ya’jūj and Ma’jūj from escaping. This story highlighted the fitna and trial of might, power, leadership, and authority and showed us that the way to deal with it is through faith and sincerity. Dhul Qarnain was tested with a lot of wealth and power but it was unable to corrupt him because of his faith and sincerity. The Surah follows the story of Dhul Qarnain with a scene from the Day of Judgment.
Verse 99: And We shall leave them, on that day, to surge over one another like waves. And the trumpet shall be blown, and We shall gather them together.
The first part of this verse is referring to Ya’jūj and Ma’jūj and the second part refers to resurrection, when the Angel Isrāfīl will blow into the horn bringing all creation back to life. On that day, is referring to the day near the end of times when Ya’jūj and Ma’jūj will break through the barrier and surge down the mountains like waves upon humanity destroying everything in their way. As Allah ﷻ tells us in Surah Al-Anbiya, “Until when [the dam of] Gog and Magog has been opened and they, from every elevation, descend…” They will wreak havoc for a period of time known to Allah until they will be destroyed.
As we’ve covered before there will be two instances when the trumpet will be sounded. Allah has appointed the Angel Isrāfīl to blow into the trumpet. This will happen twice. The first time every single thing will be destroyed. The second time every single thing will be brought back to life. This is how the day of Resurrection will start. The sūr, which is a trumpet or a horn, will be blown and all of mankind will rise from their graves and come towards the plain of judgment. That’s what Allah ﷻ is mentioning here in this verse, “And the trumpet shall be blown, and We shall gather them together.”
The Surah then describes a scene from the day of Judgment that’s specific to the non-believers. Those who received the message and consciously chose to reject it and rebel against God and His messengers.
Verse 100-101: And We shall present Hell, on that Day, as an array before the non-believers, those whose eyes were veiled from the remembrance of Me, and could not hear.
Meaning on the Day of Judgment Allah ﷻ will show the non-believers Hell Fire, exposing it to them so that they can see it with their own eyes. They will see it with their own eyes and hear its raging and frightening sounds even before entering it. Allah then describes the non-believers with 3 characteristics, which are essentially three reasons why they will be punished in the hereafter:
1) “Those whose eyes were veiled from the remembrance of Me, and could not hear.” They weren’t able to understand the truth when it was presented to them because they were spiritually blind and deaf. They were blind to the signs of Allah’s existence and power all around them spread throughout the universe, so they never thought or reflected over them. On top of that, they weren’t able to understand what was being recited to them. Meaning, they consciously chose to ignore the message and turn away from it. Here Allah is contrasting their condition in the hereafter to their condition in the life of this world. In this world, they chose to turn away from belief in the fire and in the hereafter, they won’t have the option to turn away. The veil over their eyes will be removed and they will see the consequences of their choice.
2) The second is that they worshipped others besides Allah.
Verse 102: Do those who disbelieve reckon that they may take My servants as protectors apart from Me? Truly We have prepared Hell as a welcome for the disbelievers!
Allah is scolding them and showing them their mistake. Did they really think or believe that they could take created beings or inanimate objects as protectors apart from Me? Did they really believe that worshipping idols, angels or people would benefit them or help them in any way? There’s no help or protection except with Allah, who deserves to be worshipped alone without any partners. As Allah ﷻ says in Surah Maryam, “No! Those “gods” will deny their worship of them and will be against them opponents [on the Day of Judgment].” Allah then tells us that their punishment is Jahannam, which has been prepared as a resting place for them. “Truly We have prepared Hell as a welcome for the disbelievers!”
3) The third quality that the non-believers are described with is that they are fools for thinking that their actions in this world will be of any benefit to them in the Hereafter.
Verse 103-104: Say, “Shall We inform you who are the greatest losers in respect to their deeds? Those whose efforts go astray in the life of this world, while they think that they are virtuous in their works.
In this verse, Allah ﷻ is addressing the Prophet ﷺ directly and he’s telling him to pose this question to the non-believers. “Shall We inform you who are the greatest losers in respect to their deeds?” Do you want to know who the greatest and biggest losers are with respect to their deeds? They are the ones who did good deeds and put in effort, but all of it went to waste. Those individuals who were misguided in the life of this world so their actions were guided by their wants, desires, and pleasures. Their actions were misplaced and not guided by faith in Allah. The reason why all of their efforts will go to waste is their disbelief or absence of faith. As Allah says,
Verse 105-106: They are those who disbelieve in the signs of their Lord, and in the meeting with Him. So their deeds have gone to waste, and on the Day of Resurrection, We shall assign them no weight. That is their recompense, the Jahannam, for having disbelieved and for having taken My signs and My messengers in mockery.
The greatest losers with respect to their deeds are those who reject the signs of Allah in this world. Those who refuse to accept the oneness, might, power and magnificence of Allah, those who refuse to believe in life after death and accountability. Their deeds will go to waste and on the Day of Judgment, they won’t have any weight. We know from multiple verses and narrations that our deeds are going to be weighed on the Day of Judgment. And on the Day of Judgment, it’s not about the number of deeds but the quality. That’s why on the Day of Judgment our deeds won’t be counted but they will be weighed. It could be that the weight of one action or deed is more than a thousand other deeds.
Those actions that are devoid of faith and sincerity will have no weight whatsoever. As Allah ﷻ says in Surah Al-Furqān, “And We will regard what they have done of deeds and make them as dust dispersed.” Their recompense is the fire of Jahannam, and that is the ultimate justice and fairness. They get punishment as recompense because of their rejection and disbelief and mockery of Allah’s signs and His messengers. Allah ﷻ then contrasts the punishment of the non-believers with the reward of the believers in Paradise.
Verse 107-108: Those who believe and perform righteous deeds, theirs shall be the Gardens of Paradise as a welcome. Abiding therein forever, they don’t seek any change from it.
Just as Hell is a “welcome” for the non-believers, Paradise is a true “welcome” for the believers. Meaning, those who believe in the existence and oneness of Allah, believe in the Prophet ﷺ and life after death and that faith expresses itself through their actions, their reward will be Gardens of Paradise. Again we see this formula being mentioned, faith + righteous deeds. This is the simple formula to achieve success in this world and the next. Our faith has to be real and practical; it has to translate into action. If we do so then our reward will be Jannah al-Firdaws, which is the highest and most virtuous level of Paradise. The Prophet ﷺ said, “When you ask Allah for Paradise ask Him for Al-Firdaws. It is the highest level of Paradise, the middle of Paradise and the rivers of Paradise flow from it.”
- إذا سألتم الله الجنة، فاسألوه الفردوس، فإنه أعلى الجنة، و أوسط الجنة، و منها تفجر أنهار الدنة.
In another narration, the Prophet ﷺ said, “In Paradise, there are a hundred levels, what is between every two levels is like what is between the heavens and the earth. Al-Firdaws is its highest level, and from it the four rivers of Paradise are made to flow forth. So when you ask Allah, ask Him for Al-Firdaws.”
- “ فِي الْجَنَّةِ مِائَةُ دَرَجَةٍ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالأَرْضِ وَالْفِرْدَوْسُ أَعْلاَهَا دَرَجَةً وَمِنْهَا تُفَجَّرُ أَنْهَارُ الْجَنَّةِ الأَرْبَعَةُ وَمِنْ فَوْقِهَا يَكُونُ الْعَرْشُ فَإِذَا سَأَلْتُمُ اللَّهَ فَسَلُوهُ الْفِرْدَوْسَ ” .
They will be in Paradise for all of eternity, enjoying all of its pleasures and not wanting or desiring anything other than it. Allah (swt) then tells us about the extent and vastness of His knowledge. That his knowledge is infinite. This is also a description of the greatness and status of the Qur’ān.
Verse 109: Say, “If the ocean were ink for the words of my Lord, the ocean would be exhausted before the words of my Lord were exhausted, even if We brought the like thereof to replenish it.”
“The words of my Lord” may be a reference to Allah’s infinite knowledge or wisdom or the meanings of the Qur’ān. Meaning that if the oceans were turned into ink and the words of Allah were to be written with this ink, then the ink would run out and the words of Allah (swt) would still be left, even if more ink were to be brought. This is an example to make us understand the vastness of Allah’s knowledge, wisdom, and secrets. This example is being given to make us as human beings recognize the infinite nature of Allah’s knowledge as compared to or finite and limited knowledge.
The ocean is the largest and richest creation known to us as human beings. It takes up more than 70% of the surface of the Earth. And we use ink to document and record our knowledge, which we think is vast and amazing. So Allah gives this example of the ocean as ink being used to write and record His words. The entire ocean is used up and then it’s replenished but the words of Allah are still being written. This example is trying to help us comprehend the difference between the infinite and the finite. “And if all the trees on earth were pens, and if the sea and seven more added to it were ink, the words of Allah would not be exhausted. Truly Allah is Mighty, Wise.” This example should allow us to recognize the greatness and magnificence of Allah ﷻ as well as humble us as human beings as well.
We as human beings should never be deceived or fooled by our own intellect and abilities. No matter how much we learn and how advanced we become scientifically and technologically, it’s nothing compared to the infinite knowledge and wisdom of Allah ﷻ. Our knowledge compared to the knowledge of Allah is like a drop of water compared to all the oceans. Allah ﷻ then ends the noble Surah by reminding the Prophet (saw) about humility and us about the path of true salvation.
Verse 110: Say, “I am only a human being like you. It has been revealed to me that your God is one God. So whosoever hopes for the meeting with his Lord, let him perform righteous deeds and make no one a partner with his Lord in worship.
Allah ﷻ is speaking directly to the Prophet ﷺ. He’s telling him to tell his nation, his community, that he is a human being just like them. He’s not an Angel nor is he divine in any way. He eats, drinks, walks, talks and sleeps just like them. The only difference is that he ﷺ receives revelation from above from the Most High. It has been revealed to him that there is only one God, alone without any partners. So whoever believes in the meeting with their Lord, meaning they believe in the last day, resurrection, accountability and judgment. They know that the life of this world is temporary and finite and that the life of the hereafter is eternal and infinite, should “perform righteous deeds and make no one a partner with his Lord in worship.”
Righteous deeds include fulfilling all of our obligations, obeying the commands of Allah and staying away from His prohibitions. It includes all voluntary acts of worship such as praying, fasting, reading Quran, making dua, dhikr and charity. It includes being kind to our parents, spouses, children, relatives, neighbors, and co-workers. It even includes smiling at someone. There are multiple paths of righteousness in Islam.
We’re then reminded to not associate partners with Allah in our worship; to not commit shirk. There are two types of shirk: al-shirk al-akbar and al-shirk al-asghar. Al-Shirk Al-Akbar is associating partners with Allah; it’s an act of disbelief. Al-Shirk Al-Asghar refers to ostentation and showing off or not having sincerity in acts of worship. The Prophet ﷺ referred to ostentation as “the lesser idolatry.” The Prophet ﷺ said, “I do not fear that you will worship the sun, the stars and the moon, but I fear your worshipping other than Allah through ostentation.” The Prophet ﷺ said, “What I fear most for my community is doing things for other than the sake of Allah.” Ibn al-‘Arabi quotes his shaykh, “Let not the hours of your dear life pass away confronting contemporaries and socializing with friends. Watch out! Allah concluded His statement on the following verse…”
Alhamdulillah that brings us to then end of this noble and beautiful Surah. A Surah that has a special and unique status because the Prophet ﷺ encouraged us to recite it specifically on Fridays. Through four stories the Surah focuses on four different types of trials we’re going to face in this world and how to respond to them.
1) The story of the people of the cave represents the trial of faith. And we’re taught that one of the best ways to deal with it is through good company; surrounding ourselves with people of faith and righteousness.
2) The story of the owner of the two gardens is representative of the trial of wealth. And we’re taught the most powerful way to deal with it is by recognizing the reality of the life of this world.
3) The story of Musa (as) with Khidr is representative of the trial of knowledge and the way to deal with it is through seeking knowledge and humility.
4) The last story, the story of Dhul Qarnain is representative of the trial of power. The solution is sincerity and righte
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