Everyone knows that Islam’s first Muezzin was black, Bilal Ibn Rabah, Radi’Allahu ta’ala ‘anhu. But did you know that the second was blind? I’m going to tell you more about that in a moment, but first, we’re gonna do a little tafseer.
The Prophet frowned and turned away
Because there came to him the blind man (interrupting).
how do you know that he wouldn’t have benefited?
Or that he wouldn’t be reminded and would then benefit from the reminder?
And the one who thinks he doesn’t need any of this,
you address him instead
It’s not on you, whether or not he chooses to benefit from this message.
You know this story already, right? This is the beginning of Surah Abasa, Once upon a time, the Prophet Muhammad was trying to talk to the leaders of the Quraysh, and a blind companion of his interrupted him.
The Prophet frowned and turned away from the blind man, returning his attention to the Quraishi leaders. Allah gently admonished the Prophet for his mistake, and then went on in the Surah to remind mankind of our humble beginnings, our careless existence, and our inevitable end.
The blind companion is relegated to a footnote in our teaching of the Qur’an, and few people know his name.
His name was Abdullah Ibn Umm Maktoum .
Abdullah was the first cousin of the Prophet’s wife Khadijah , and he had been blind from birth.
He was among the earliest acceptors of the message and outlived the Prophet ﷺ. From his life we know that Awareness, Inclusion, and Accommodation of people with disabilities and special needs is not a modern addition to Islam. It is built into the Sunnah and Seerah itself.
You see Surah Abasa is nothing less than a divine message of Disability Awareness.
The one who came to you running-
Who feared Allah in his heart-
Him- you neglected him.
Kalla- No. This is a reminder.
So let whoever wishes to be reminded of it.
The Prophet frowned and turned away, and even though Abdullah Ibn Umm Maktoum never saw that frown, Allah did. And through Surah Abasa, Allah sent him a message.
From there on out, the Prophet made it a point to smile whenever he saw Abdullah Ibn Umm Maktoum, regardless of whether Abdullah would ever see that smile. He specifically sought Abdullah out and asked if there was anything he needed. Years later he still addressed Abdullah with words of humility “Welcome unto him on whose account my Sustainer has rebuked me.”
Allah rebuked the Messenger for neglecting a Muslim with a disability, and it was preserved in the Qur’an to be a perpetual reminder for anyone in danger of making the same mistake. Whoever comes to seeking knowledge of the deen is entitled to it. Everyone deserves the chance to develop a relationship with Allah. There is no excuse for sidelining anyone who comes seeking Islam.
Abdullah ibn Umm Maktoum may be a footnote now, but at no point was he on the sidelines of our history. When Muslims began travelling outside of Makkah to spread the message of Islam, two men reached the city of Yathrib first. One of them was Abdullah Ibn Umm Maktoum .
When Yathrib became Madinatul-Munawaara, and the Messenger established the first Muslim community, two men were appointed to give the call to prayer. One was black and one was blind.
One was Bilal and one of them was Abdullah Ibn Umm Maktoum . May Allah be pleased with them both.
When the Messenger of Allah travelled from Madina to the peaceful conquest of Makkah, he left one man in charge of the community. In this critical time of his absence, that man was Abdullah Ibn Umm Maktoum .
How many of our masajid have anyone with a disability giving the adhaan or leading the salah? How many of our masajid have ANYONE with a disability on the board, and our Prophet left a man with a disability in charge of Madinah itself.
As an Ummah we pride ourselves on how many languages the Qur’an has been translated in to, how many of our masajid keep a copy in Braille?
We give lectures in every language- except sign language.
We post on our masajid doors- Allahumma Aftahlee abwaabe rahmatik. Oh Allah, open for us the doors of your mercy, but we hold the same doors shut when it comes to Muslims with disabilities.
Some may say where are these disabled Muslims? I don’t see any in my community.
First of all, a disabled Muslim is not just a Muslim in a wheelchair. A disabled Muslim may be blind, hearing impaired, intellectually challenged, autistic, or having any number of conditions that make their ability to attend the masjid without accommodations a significant challenge.
Second of all, maybe the reason why no one in a wheelchair comes to your masjid is because they are forced to wait beside the door – rain, shine or snow, Fajr, Asr, or Isha – until someone comes to open it for them.
That is assuming, of course, that there’s even a ramp for them to reach the door. And one on the sister’s side too. Maybe no one in a wheelchair comes to your masjid because they can’t do wudu in your bathroom or fit their chair through the musalla door.
Having said that, there’s more to inclusion that just a ramp and door. If no one with a hearing impairment comes to your masjid, maybe it’s because they understand precisely ZERO of the khutbah unless you interpret it into sign.
Maybe no one with autism comes to masjid because your congregants shamed them for what they didn’t know were autistic behaviours. Maybe they don’t know what autism is. Maybe you never told them.
Maybe, just maybe, the Muslims going through the kinds of trials that you’ve never dealt with – let alone imagined- don’t come to your masjid because you’ve made it impossible for them to do so. Maybe they are cut off from the community because the community has cut them off.
Whether it’s a physical access issue, a social stigma, or that look people give when they think disability is contagious- something significant in your community may be excluding a significant part of your community.
Some may say- Ok, this disability awareness thing is very nice, MashaAllah, but we have more important things going on in the Muslim community right now. Have you turned the news on recently?
I’d like to give you some context for when Surah Abasa was revealed.
Surah Abasa was revealed in Makkah, and as we know, the Makkan period for Muslims was anything but awesome. It was terrible. The Muslims were dealing with torture, humiliation, death, and even assassination attempts on the Messenger himself.
In this dire situation the Prophet Muhammad was given the chance to speak truth to power directly. He had an audience with those responsible for the oppression and therefore, those capable of stopping it.
Getting through to those Quraish Leaders could have meant an end to the unimaginable suffering entirely. Whatever you’re doing in your masjid, it’s not more important than what the Prophet himself was trying to do at that time. And whatever the Prophet was trying to do at that time, Allah told him there was something important enough to interrupt even that.
We have this idea that awareness, inclusion, and accommodation for the Muslims with special needs is extra credit, and we’ll get to it as a community, once we’ve sorted everything else out.
Accommodation is not Nafl. It is fard. And Abdullah Ibn Umm Maktoum was a proof of this in not just one Surah of the Qur’an, but two.
In Surah Nisa 4:95 Allah revealed a verse stating that those who stayed at home were not equal to those who fought in His cause.
Abdullah Ibn Umm Maktoum, deeply hurt by his inability to do more, came to the Prophet to tell him Ya Rasulullah, I would fight for Allah if I could.
Allah then sent further revelation, completing the ayah to read:
Those who stay at home- except those with a disability – are not equal to those who fight in Allah’s cause. Here Allah himself makes accommodations in the Qur’an specifically for Muslims with disabilities.
Awareness, Inclusion, Accommodation- these are part of our faith. Disability is part of our faith too. Muslim speakers all over the world open their talks with the dua of Musa, the Prophet with the Speech Impediment.
Rabbish-rah-li sadri, wa yassirli amri
Wah lul uqdatam min lisaani. Yafqaho qawli
My Lord, open for me my heart, and make my task easy, and untie the knot in my tongue so that people will understand me.
Judaism, Christianity, and Islam- all three Abrahamic faiths share the greatest of story of patience of who? Job- Ayyoub , the Prophet bedridden and disabled by chronic illness for seven years.
Our religious traditions are enriched with stories of the blind, the lame, the epileptic. Allah cites examples of people with disability as Prophets themselves – models for patience, faith, and inspiration.
Abdullah Ibn Umm Maktoum was a true inspiration. Even though he was blind and excused- By God Himself- from participating in battle, he advocated for more.
“Place me between two rows ,” he said, “and give me the standard. I will carry it for you and protect it, for I am blind and cannot run away.”
And so Abdullah Ibn Umm Maktoum became a flag-bearer- literally- for the Muslim Ummah. He participated in every campaign that he could. He died as martyr in the Battle of Qadisiyah, and fell without losing hold of the standard he carried.
It would be nice if we could say the same. Muslims in the West- we consider ourselves to be a marginalized community, yet here we are marginalizing members our own community.
Our hearts ache when we hear of people with disabilities being neglected and abused by those responsible for their care. And yet – we the Muslim community- responsible for the care and the accommodation of all our members- we are neglecting our most vulnerable members.
If it sounds like I’m taking this personally, it’s because I am actually am. I was born into disability awareness the same day as my son. As expected when expecting, I made dua for him every single prayer, every single day. Ya Allah, please grant me a man of Jannah.
Ya Allah, He gave me a child with autism.
I prayed more.
I prayed so hard, so long, and so desperately to find out what was wrong with my son, and when I had an idea what it was- I prayed for it to not be wrong with him anymore.
I blamed myself. It wasn’t hard, society blamed me too. It must’ve been me picking him up when he cried. It must’ve been me not picking him up when he cried. It must’ve been that I spoiled him. It must’ve been that I ignored him.
It must’ve been that I fed him this or didn’t feed him that. It must’ve have been the evil eye- and this is a good one- it must have been that I didn’t pray enough.
No matter what people thought must’ve caused autism, I must’ve caused it, and I lived with debilitating grief and guilt in between therapy and prayers but…
But- Alhamdulillah, Allah saved me from breaking. Even when I knew other mothers who did.
I knew one mother who left. She disappeared, leaving her disabled four-year-old with his father. The father messaged me, looking for help. She had messaged him after leaving, “He’s your son. You deal with it.”
I knew one mother who shattered- losing her faith entirely. She did not believe in God anymore, she said, but she still prayed to him. She prayed that she and her son would both die in a car accident at the same time.
In Texas, the community knew a mother who had two children with autism- Zain and Faryal, but you probably never heard of her until she turned herself in for killing them both.
I’m not going to imply that their deaths could have been prevented with a really inclusive Sunday School program. Allah knows how long we get to spend on this earth and the circumstances we leave it in. I will say this though: Shaytan preys on us especially in times of fear and solitude. In the absence of a supportive community, what protection do Muslims with disabilities have from him?
When I learned that my son had autism, I was told he may never speak. Forty percent of children with autism never really do. When he finally did speak, his first word was OKAY! And to both him and us, it meant everything.
Juice was Okay. Toys were Okay. The car was Okay. We had beautiful conversations – conversations that I waited years to have – that were comprised of only one word, Okay.
I had for the first time, some hope that my son would one day learn his own name and maybe even functional speech. It was heartbreakingly beautiful, but it was because of OKAY that we were first kicked out of a masjid.
It had been an Isha Salah, the imam said AllahuAkbar and my son answered Okay.
The Imam said Fatihah and my son answered Okay.
Sami’Allahu Liman Hamida?
Rabbana Wa lakal Hamd
No sooner did the imam say the salam did someone begin pounding – literally with two fists and outright fury- on the wall of the ladies section. Someone was yelling. Someone was angry.
(My son answered, Okay!)
I ran back to the car with my children and cried. My husband stood in the parking lot and attempted to defuse the situation with the imam and the angry guy.
I was unmosqued for nearly six years.
Between the fear of being humiliated again and the fear of my son wandering out of the masjid during prayers, I missed hundreds of jummahs, dozens of Eids, and the immeasurable amount sisterhood and support I so desperately needed.
Our journey back to the Muslim community is too long a story for this article, but I do want to share this update. The kid who once got us kicked out of the masjid is now a regular fixture at our local masjid. He even got to call the adhan once, and remembering our relationship with other masajid before this one, it was a moment of indescribable sweetness.
The gratitude that I have for the members of our masjid is something that I’ve never fully expressed, but I often make dua for them and pray that Allah befriend them the way they have befriended my children. That Allah show Gentleness to them for the gentleness they have shown my children. That Allah love them, and increase the love they have in their hearts for my families and other families like them.
Our Messenger was sent as a Mercy to all of mankind. In following his example we too can be a mercy. Our communities can be so much more. We can do so much more.
Someone in your community has a disability and they don’t come to the masjid anymore. Whether they can’t get in, whether it’s impossible to stay in, or whether they’ve been told they’re not welcome in- they stay at home, day after day, kuhtbah after khubah, Eid after Eid, growing more isolated, more inward, and more likely to fall than if they had been surrounded by helping hands instead.
Someone in your community is afraid, because living with chronic illness is scary and uncertain. They really need someone to talk to, except they don’t know how, or who, or when. Because your masjid doesn’t have a support group for those Muslims who need support most.
If you’re looking around and thinking well, I don’t know any of these people then thank you for proving my point. Someone in your community is close to breaking and you don’t even know who they are.
Muslims with disabilities exist. That they don’t seem to exist in your community is the problem. Now, let’s talk solutions.
Start by finding one person– one single person – in your community with a disability. Ask them what you can do for them. Ask your imam to meet with them. Ask your imam to talk to the community about their disability in a Khutbah, and make sure your masjid actually has the facilities they need to attend and understand that khutbah too.
Go and visit them. And don’t do it because you pity them, do it because you need them. Do it because Allah expects you to, and if you don’t help them, then what answer will you give Allah when he says on the Day of Judgment, “Oh My Servant, I was ill and you didn’t attend to me.”
And you’ll be like Ya Allah, how could you be ill? How could I attend to you?
And Allah will answer back, You knew my Servant was ill, and you didn’t attend to them. If you had, you would have found Me with them.
You want to be with Allah in the next life? Go seek Him out in this one. Seek out the disabled in your community the same way the Companions of the Prophet did, competing with each other to travel farther and work harder in the service of those who needed help.
You want Allah to love you? Then love those that He loves. Allah tests those that He loves. Find those most tested by Him, and maybe – just maybe- if one day they don’t find you in Jannah, they’ll ask about you there.
Lesson 11 From Surah Al-Kahf
Tafsir Verses 72-81
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 . 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 finally finds Khidr and asks with the utmost humility and respect to allow him to be his student. This highlights Musa’s 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 would find to be illogical, irrational and even impermissible. Things that on the surface level seem to be horrible and despicable. Musa 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 that he wouldn’t be able to be patient with him and his actions. But Musa 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 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 . 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 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 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 (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 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 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 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 ; 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 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 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.
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 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 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 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 consoles and comforts the Prophet 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.
Why I Turned to Tech to Catch Laylatul Qadr
Make sure you maximize your sadaqah
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.
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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