On Sunday morning Sri Lankan Christians went to their local churches for Easter services, as they have done for centuries. Easter is a special occasion for Christian families in ethnically diverse Sri Lanka. A time for families to gather to worship in their churches, and then to enjoy their festivities. Many went to their local church on Sunday morning to be followed by a traditional family breakfast at home or a local restaurant.

It would have been like any other Easter Sunday for prominent mother-daughter television duo, Shanthaa Mayadunne and Nisanga Mayadunne. Except that it wasn’t.

Nisanga Mayadunne posted a family photograph on Facebook at 8.47 AM with the title “Easter breakfast with family” and had tagged the location, the Shangri-La Hotel in Colombo. Little would she have known that hitting ‘post’ would be among the last things she would do in this earthly abode. Minutes later a bomb exploded at the Shangri-La, killing her and her mother.

In more than a half a dozen coordinated bomb blasts on Sunday, 360 people have been confirmed dead, with the number expected to most likely rise. Among the dead are children who have lost parents and mothers & fathers whose families will never be together again.

Many could not get past the church service. A friend remembers the service is usually so long that the men sometimes go outside to get some fresh air, with women and children remaining inside – painting a vivid and harrowing picture of the children who may have been within the hall.

Perpetrators of these heinous crimes against their own faith, and against humanity have been identified as radicalised Muslim youth, claiming to be part of a hitherto little-known organisation. Community leaders claim with much pain of how authorities were alerted years ago to the criminal intent of these specific youth.

Mainstream Muslims have in fact been at the forefront not just locally, but also internationally in the fight against extremism within Muslim communities. This is why Sri Lankan Muslims are especially shaken by what has taken place when men who have stolen their identity commit acts of terror in their name. Sri Lankan Muslims and Catholics have not been in conflict in the past, adding to a palimpsest of reasons that make this attack all the more puzzling to experts. Many here are bewildered as to what strategic objective these terrorists sought to achieve.

Sri Lankan Muslims Take Lead

Sri Lankan Muslims, a numerical minority, though a well-integrated native community in Sri Lanka’s colourful social fabric, seek to take lead in helping to alleviate the suffering currently plaguing our nation.

Promoting love alone will not foster good sustainable communal relationships – unless it is accompanied by tangible systemic interventions that address communal trigger points that could contribute to ethnic or religious tensions. Terror in all its forms must be tackled in due measure by law enforcement authorities.

However, showing love, empathy and kindness is as good a starting point in a national crisis as any.

Sri Lankan Muslims have called to fast tomorrow (Thursday) in solidarity with their fellow Christian and non-Christian friends who have died or are undergoing unbearable pain, trauma, and suffering.  #MyFastMySriLanka Terror at its heart seeks to divide, to create phases of grief that ferments to anger, and for this anger to unleash cycles of violence that usurps the lives of innocent men, women, and children. Instead of letting terror take its course, Sri Lankans are aspiring to come together, to not let terror have its way.

Together with my fellow Sri Lankan Muslims, I will be fasting tomorrow from dawn to dusk. I will be foregoing any food and drink during this period.

It occurs to many of us that it is unconscientious to have regular days on these painful days when we know of so many other Sri Lankans who have had their lives obliterated by the despicable atrocities committed by terrorists last Sunday. Fasting is a special act of worship done by Muslims, it is a time and state in which prayers are answered. It is a state in which it is incumbent upon us to be more charitable, with our time, warmth and whatever we could share.

I will be fasting and praying tomorrow, to ease the pain and suffering of those affected.

I will be praying for a peaceful Sri Lanka, where our children – all our children, of all faiths – can walk the streets without fear and have the freedom to worship in peace.

I will be fasting tomorrow for my Sri Lanka. I urge you to do the same.

Had Allah willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so race to [all that is] good. To Allah is your return all together, and He will [then] inform you concerning that over which you used to differ. Surah Maidah

We travel through time and see the different times as a race that we have advanced through. A few of those times were identified by the materials used or that were life-changing. The stone age, the bronze age, and the iron age. If our time was to be identified, it is undeniable the plastic age.

Chemically, plastic is made up from organic compounds like such as cellulose, coal, natural gas, salt and, of course, crude oil. When plastics were first introduced, it was a life-changing compound that littered homes (then the world). Billions of pounds of plastic can be found in swirling convergences in the oceans making up about 40 percent of the world’s ocean surfaces. It makes visiting beautiful sites created by Allah, disappointing. What does pollution, specifically plastic, has to do with our role as Muslims? and to what capacity?

Before understanding that, we have to see how plastics impact life on Earth.

Plastic constitutes approximately 90 percent of all trash floating on the ocean’s surface, with 46,000 pieces of plastic per square mile.

One million seabirds and 100,000 marine mammals are killed annually from plastic in our oceans.

44 percent of all seabird species, 22 percent of cetaceans, all sea turtle species and a growing list of fish species have been documented with plastic in or around their bodies.

Plastic chemicals can be absorbed by the body—93 percent of Americans age six or older test positive for BPA (a plastic chemical).

Some of these compounds found in plastic have been found to alter hormones or have other potential human health effects.

These are just a few examples, the list is much longer. Before I go any further, I want to express my opinion first, as an environmental activist. Your individual actions in dealing with pollution are your duty as a Muslim, but the change we need for our survival needs to happen on an international level.

Abu Zarr Al-Ghafari (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said, “Removing harmful things from the road is an act of charity (sadaqah).”

This simple hadith resonates with us due to the magnitude of its influence. Moving an obstacle is charity, we associate money with charity and tend to forget that other actions that can count as charity. What does removing an obstacle has to do with plastics? As I mentioned earlier 40% of the ocean’s surface is covered in plastic. That is a disturbance to other living creatures. As we remove the obstacles from the path of many creatures, we can work on ourselves to avoid putting it there, to begin with. This also relates to point number three of how many living creatures are impacted by our negligence. Not just plants and animals, but people as well. You can take a moment to google images of plastic in our world and see that they aren’t just neatly packed in garbage bags or recycling bins.

Imaams al-Bukhari and Muslim reported from Abu Hurayrah that the Prophet said: “There is a reward for service to every living creature.”

These are violations we commit and deeds we are prevented from by participating in this plastic culture. More importantly, we are harming ourselves and contaminating useable drinking water. Earlier I wrote an article about water its right upon us.

God’s Messenger expressed this in the following way:

“It is a fact that in the next life you will render their rights to those to whom they are due. The hornless sheep even will receive its right by way of retaliation from a horned sheep that butted it.” Muslim, Birr, 60.

Our actions in this modern era echo around the world. My polluting habits may cause harm elsewhere. My spending habits may entice more harm than good. It may seem extreme, but science proves that we are all connected in a delicate chain or balance, a balance set by the wisdom of Allah . More importantly, it is documented from the words of the Prophet. An-Nu’man ibn Basheer reported: The Messenger of Allah, peace, and blessings be upon him, said, “The parable of the believers in their affection, mercy, and compassion for each other is that of a body. When any limb aches, the whole body reacts with sleeplessness and fever.”

Source: Ṣaḥīḥ al-Bukhārī 5665, Ṣaḥīḥ Muslim 2586

When water gets contaminated it is then rendered useless, depriving millions of basic survival. There are plenty of freshwater reserves completely useless due to toxic pollution from plastic manufacturing.

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ أَبِي صَالِحٍ السَّمَّانِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ

عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏”‏ ثَلاَثَةٌ لاَ يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيَامَةِ، وَلاَ يَنْظُرُ إِلَيْهِمْ رَجُلٌ حَلَفَ عَلَى سِلْعَةٍ لَقَدْ أَعْطَى بِهَا أَكْثَرَ مِمَّا أَعْطَى وَهْوَ كَاذِبٌ، وَرَجُلٌ حَلَفَ عَلَى يَمِينٍ كَاذِبَةٍ بَعْدَ الْعَصْرِ لِيَقْتَطِعَ بِهَا مَالَ رَجُلٍ مُسْلِمٍ، وَرَجُلٌ مَنَعَ فَضْلَ مَاءٍ، فَيَقُولُ اللَّهُ الْيَوْمَ أَمْنَعُكَ فَضْلِي، كَمَا مَنَعْتَ فَضْلَ مَا لَمْ تَعْمَلْ يَدَاكَ ‏”‏‏.‏ قَالَ عَلِيٌّ حَدَّثَنَا سُفْيَانُ غَيْرَ مَرَّةٍ عَنْ عَمْرٍو سَمِعَ أَبَا صَالِحٍ يَبْلُغُ بِهِ النَّبِيَّ صلى الله عليه وسلم‏.‏

As narrated by Abu Huraira:

“The Prophet said, ‘There are three types of people whom Allah will neither talk to nor look at, on the Day of Resurrection. (They are): 1. A man who takes an oath falsely that he has been offered for his goods so much more than what he is given. 2. A man who takes a false oath after the ‘Asr prayer in order to grab a Muslim’s property, and 3. A man who withholds his superfluous water. Allah will say to him, Today I will withhold My Grace from you as you withheld the superfluity of what you had not created.” [Bukhari: 2370]

We do not want to be guilty of withholding water from other directly or indirectly. With the advanced technology and the thousands of websites providing information, there are plenty of ways to determine if your daily habits have an impact on others well being.

We only manage to recycle 5% of the plastic wasted, and 90% of the pollution in the ocean is plastic. Are we asked to recycle? Is it just good practice or a practice is preferred?

Asked about what the Prophet used to do in his house, the Prophet’s wife, `A’ishah (may Allah be pleased with her), said that he used to repair his shoes, sow his clothes and used to do all such household works done by an average person.

Recycling and reusing is a critical part of conserving and protecting what we have. You can start with yourself, but your goal is to expand these actions to other families, communities, countries. If the action is sincere this would bring us closer to Allah . “The world is beautiful and verdant, and verily God, be He exalted, has made you His stewards in it, and He sees how you acquit yourselves.” (Saheeh Muslim)

A man passed by al-Miqdaad ibn al-Aswad , one of the most distinguished Companions of the Prophet . The man said, “How lucky your two eyes that witnessed the Prophet ”. Ibn al-Aswad profoundly responded by saying,

Why should anyone wish to witness a scene that Allah did not wish him to see? He does not know what it would have been like if he had witnessed it or which party he would have been among if he went back in time.

By Allah! Allah’s Prophet saw people who were thrown right into Hell, so you should thank Allah that you were spared such a trial and were honored by firm belief in Allah and his Prophet”.

As human beings, we all struggle with adversity especially in societies which are driven by competition and materialistic pleasure. This drive creates difficult expectations, labels, and stigmas that breed unhealthy communities which spur widespread stress and pain. As Muslims, many of us struggle to define our role and place in societies where Muslims are the minority. We are horrified and worried when atrocities seem to occur so often solely because of the faith we believe in, such as in Burma or Central African Republic. Across the world, many countries with Muslims as the majority population are crippled by war such as Syria and Yemen. Our faith is abused by twisted minds to create chaos. In addition, random terrorist attacks in Mali and New Zealand have us wondering whether we will be attacked at our local masjid, or even in public settings such as offices and schools.

Our Ummah has always faced adversity and we will continue to do so as we struggle to be on the path of Islam. However, Allah has given us the Prophet Muhammad as a guide to this Ummah on how to deal with adversity and keep our optimism. His life is a means for us to be inspired and motivated to strive for excellence. Indeed, the Prophet was tested more than any other prophet that preceded him. The rapid spread of Islam and the change it brought to the world was built upon a prophet and his companions who endured an extraordinary amount of adversity, all in order to provide a means of salvation for the generations that would come after them.

Many Muslims know the basics of the Prophet’s life such as his birth in Makkah, the migration to Madina, some of the battles, and the conquest of Makkah. However, if one were to read the Seerah of the Prophet in-depth, one would be astonished to the sheer amount of trauma, pain, and grief the Prophet ( experienced. He was subject to intense verbal/physical abuse, public humiliation, family deaths, and more. Depending on the physical and emotional toll, we know different people are more or less sensitive to adversity. For the Prophet , the adversity of establishing the Deen was immensely troubling as he had the purest and softest of characters. In addition, the prophets who came before him were comforted in knowing that they had a successor. Some of them were their children in Ismail to Ibrahim and Yahya to Zakariyya . But the Prophet had no prophet to follow him, therefore his Message would be the last that mankind could benefit from.

The Quran says in Surah al-Ahzab:

مَا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ مِن رّ‌ِجَالِكُمْ وَلَكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيّـِينَ وَكَانَ اللَّهُ بِكُلّ‌ِ شَيْءٍ

عَلِيماً

Muhammad is not the father of (any) of your men, but (he is) the Messenger of Allah and last of the prophets. And God has full knowledge of all things. (Verse 33:40)

To proclaim the Divine Message to a resistant society has shown through the history of the Prophets to yield hardship and extreme difficulty. To be the final messenger was an increased burden. One example was when the Prophet was praying in front of the Kaaba and a member of the Quraysh named Uqbah ibn Abu Mu’ayt placed the intestines, dung, and feces on the back of the Prophet while he was in sujood. The weight of the filth was so heavy that the Prophet could not get up until he received the assistance of his daughter Fatima , who was a pre-teenager at the time. How hurtful must that scene have been for the Prophet ? How did he deal with the humiliation the leaders of his city displayed in front of his child? How disheartening must have it been for his resolve to establish the worship of Allah?

This type of treatment was a regular occurrence in the pre-Hijrah era of Islam. Eventually, the treatment spurred into a boycott against the Muslims and the Hashemites who were the Prophet’s clan. According to Muhammad: His Life Based on the Earliest Sources by Martin Lings:

A document was drawn up according to which it was undertaken that no one would marry a woman of Hashim or give his daughter in marriage to a man of Hashim; and no one was to sell anything to them, or buy anything from them. This was to continue until the clan of Hashim themselves outlawed Muhammad, or until he renounced his claim to prophethood.

In those three years of boycott, many of the followers of the Prophet such as Abu Bakr lost their statuses in society. Public humiliation, poverty, malnourishment, torture, molestation, and even murder were perpetrated against the small community of Muslims around the Prophet . There are narrations which talk about the fact that they would hear the cries of babies going to sleep at night. They buried so many children and babies at that time who died due to disease, malnourishment, and starvation. They could hear the mothers crying who had buried their babies the day before. It was a time of great suffering and sacrifice.

Shortly after the ban was annulled, Allah increased the test of His beloved Messenger at a time called ‘Ām al-Ḥuzn (عام الحزن), the Year of Sadness. In 619 AD, Khadijah bint Khuwaylid , the wife of the Prophet for 25 years passed away. When the Prophet was in shock after the first revelation descended, it was Khadijah who comforted him and consoled him. She was one of the first believer, mother of the Prophet’s children, and a caretaker to the Prophet’s cousin Ali and adopted son Zayd (RA). She was his main confidante and his closest friend. Her death was considered to be the greatest personal tragedy to the Prophet (SAW). In fact, his later wife ʿĀʾishah bint Abī Bakr said that she was never jealous of the co-wives of the Prophet except for Khadijah who had passed before she had wed the Prophet . The Prophet , who would usually stay quiet in disputes with Aisha, stated when ʿĀʾishah voiced her upsetness at the Prophet’s lingering love for Khadijah:

Make this clear Aisha, you are not better than Khadijah. She believed in me when no one did and she testified to my truth when people said I was a liar. She gave everything she had to give me support.

Shortly afterward, Abu Talib, the Prophet’s uncle and chief tribal protector in Makkah passed away. Abu Talib had been the caretaker of the Prophet after the Prophet’s mother and grandfather passed away. But the situation before the passing of both these allies to the Prophet was poor and it was now going to become unbearable. Abu Lahab, another one of the Prophet’s uncles and one of his bitter enemies, arose as chieftain of the Hashemites would not give the Muslims adequate protection.

When adversity brought the Prophet to his knees, he put his trust in Allah and continued to push forward. It was in this moment of desperation that the Prophet was sent his ultimate test; the Day of Taif. The Prophet described the Day of Taif more testing than the Battle of Uhud. In his desperation, the Prophet traveled to the nearby city of Taif in order to seek the city’s protection. When the Prophet met with the three leaders of the city, they feverishly rejected him and decided to turn the public against him. The representatives of the community gathered the youth, slaves, and others and to stone the Prophet and Zayd ibn Harithah . The people of Taif purposely targeted the Prophet’s feet, severely damaging them. His blessed body was profusely bleeding and the crowd pursued both the Prophet and Zayd ibn Harithah for an excruciating three to six miles until he settled in a private orchard. It was in this moment where all hope had vanished. Now pushed to his extreme limits of endurance, he raised his hands and called out to his Lord:

اللهم إليك أشكو ضعف قوتي وقلة حيلتي وهواني على الناس

ياأرحم الراحمين أنت أرحم الراحمين

أنت رب المستضعفين وأنت ربي

إلى من تكلني إلى عدو يتجهمني أم الى عدو ملكته امرى

إن لم يكن بك غضب علي فلا أبالي ولكن عافيتك هي أوسع لي

أعوذ بنور وجهك الذي أضاءت له السموات و الأرض

وأشرقت له الظلمات وصلح عليه أمر الدنيا والأخره

أن ينزل بي غضبك أو يحل علي سخطك

لك العتبى حتى ترضى ولاحول ولاقوة إلابك

To You, my Lord, I complain of my weakness, lack of support and the humiliation I am made to receive.

Most Compassionate and Merciful! You are the Lord of the weak, and you are my Lord.

To whom do You leave me? To a distant person who receives me with hostility? Or to an enemy You have given power over me?

As long as you are not displeased with me, I do not care what I face. I would, however, be much happier with Your mercy.

I seek refuge in the light of Your face by which all darkness is dispelled and both this life and the life to come are put in their right course against incurring your wrath or being the subject of your anger.

To You, I submit, until I earn Your pleasure. Everything is powerless without your support.

When we struggle with adversity, calling out to our Lord is one of the last things that comes to our mind. Even if it does, we struggle to motivate ourselves to learn how to make dua to Allah and we struggle to raise our hands. The amount of sincerity and power of this dua to Allah was so great that Jibril came down to the Prophet and reported that the Prophet’s appeal shook the heavens. Here, the Prophet seeks only the pleasure of his Lord and he will do whatever he can to fulfill his Lord’s pleasure. However, the pleasure of Allah only comes with Allah’s own support and we should be seeking it with every trial or tribulation that we face.

There are three lessons that we can take away the way the Prophet dealt with adversity. First, how can we sincerely put our trust in Allah to give us guidance when we have little to no relationship with our Lord to begin with. Therefore, the struggling believer must consistently engage in self-reflection. He or she should be asking, “Am I praying my five daily prayers?”, “Am I consistent in my prayers?”, “How much attention and effort do I give my five prayers?”, “Do I engage in the remembrance of Allah in my daily actions?”, “How often do I ask Allah for help”, “Am I trying to learn what is halal and haram?”. “Am I trying to inculcate more good deeds in my life?”, “Am I trying to leave sinning?”, “If I am still struggling in my relationship with Allah (SWT), am I reaching out to someone more learned?”, etc. These are the first things we need to be fulfilling in our struggle to be optimistic. If we still need help, we should not have fear in asking a professional such as a counselor or mentor.

Second, we need to be active in making our society a better place. The prophets were not just scholars, but they were changer-makers. They sought to make society a better place. Not only is our duty as Muslims to others who are struggling, but it alleviates a lot of burden on us when we help others. We are reminded of the hadith,

“Whoever relieves a believer’s distress of the distressful aspects of this world, Allah will rescue him from a difficulty of the difficulties of the Hereafter.”

Lastly, be comforted in Allah’s everlasting control over all the affairs of humanity and beyond. Allah was there before us, when we die, and for eternity. Everything is in accordance with His Will. When we set our intentions right and make sacrifices in our lives to please Him, Allah will replenish the believer with something equal or better. After this painful period in the Seerah, Allah gifted His devout Messenger with two things, the miraculous journey of the Isra wal M’iraj and the story of Prophet Yusuf . The story of Prophet Yusuf was sent down to show the Prophet that he was not the first prophet who experienced difficulty. In Surah Yusuf, the Quran reminds us that Allah is عَلِيۡمٌ and حَكِيۡمٌ, the All-Knowing and All-Wise. In the verses of the Surah, these words were mentioned before the adversities in Yusuf and Yaqub’s life, during the adversity, and after Allah had rewarded Yusuf and Yaqub for their resolve. There is light at the end of every tunnel of adversity and only Allah can give us the guidance to get there, we only have to turn to him.

We ask Allah to grant us the ability to maintain our optimism in our adversities. We ask Allah to grant us an understanding of Islam so that we may help others overcome their adversities. We ask Allah to relieve the adversity of the Ummah.

Shaykh Abdullah Waheed was born and raised in the suburbs of Detroit, MI. Shaykh Abdullah commenced his studies at the age of 10 in Toronto, Canada where he went to memorize the Quran.  He completed the memorization of the Holy Quran by the tender age of 12 and then went on to study in the 7-year extensive Shariah program in Toronto, Canada. Shaykh Abdullah then continued his research and studies, which took him on global journeys, such as Pakistan, Kuwait, and England.

Shaykh Abdullah specialized in Tafseer of the Quran. Sheikh Abdullah spent years to study the details and beauty of our Holy book since understanding and mastering the language of Holy Quran was always the primary goal.

Shaykh Abdullah is serving as an Instructor at Miftaah institute and is also the Director of Islamic Affairs at Flint Islamic Center. Shaykh Abdullah travels across North America for khutbas, workshops, and seminars. He is known for his motivational and enthusiastic style of speaking which leaves the audience focused and learning.