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What Fasting Demands From Us | Mufti Taqi Uthmani

The following is an English translation of “Rozah Humsay Kia Muṭālbah Karta Hai” by Shaykh al-Islam Mufti Muhammad Taqī ‘Uthmāni, which was published by Idārat-ul-Ma‘ārif Karachi in 2012 CE/1433 AH.

By Shaykh Al-Islam Mufti Taqi Uthmani

[After Praise and Salutations]

I seek refuge in Allah from the accursed Satan.

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With the name of Allah, the All-Merciful, the Very-Merciful.

Allah says:

“The month of Ramaḍān is the one in which the Qur’ān was revealed as guidance for mankind and as clear signs that show the right way and distinguish between right and wrong. So those of you who witness the month must fast in it…” (Surah al-Baqarah, 2:185)

The blessed month of Ramaḍān is about to begin in a few days. Who among the Muslims does not know the greatness and blessedness of this month! The extent of His Mercy that descends upon His servants is unfathomable.

Allah Almighty has made it a month of worship. In this month, there are those actions that every Muslim knows and fulfills. For example, Muslims observe the fast in this month and they also know that the tarāwīḥ prayers are from the Sunnah. All praises are due to Allah that He gives Muslims the tawfīq to fast and He grants them the honor of attending the tarāwīḥ prayers. However, right now I want to shed light upon another aspect of this blessed month.

Ramaḍān is commonly viewed as only a month of fasting and tarāwīḥ, and that there is no other significance to it. Without a doubt, the fasting and the tarāwīḥ prayers are two major acts of worship in this month. However, the reality is that the blessed month of Ramaḍān demands more from us!

Allah says:

“I did not create the Jinns and human beings except for the purpose that they should worship Me.” (Surah al-Dhāriyāt, 56)

Were Angels Not Enough To Worship God?

Some people raise an objection that if the sole purpose behind the creation of human beings is to worship Allah, then why was there a need for creating humans in the first place, as the angels were fulfilling this role quite stupendously. When Allah said to the angels, “I am going to create a deputy on earth!” They asked: “Will You create there one who will spread disorder on the earth and cause bloodshed, while we proclaim Your purity, along with Your praise, and sanctify Your name?” (Surah al-Baqarah, 2:30). Just as the angels questioned Allah regarding the humans, similarly, these people raise this objection.

The worship of Allah by the angels is of a different category than the worship of Him by humans. This is because their worship of Allah is without free-will. It is impossible for them to not worship Allah even if they do not want to. Allah has taken away from them the ability to commit a sin, feel hunger or thirst, and they have no sexual desires. So much so that they do not have the temptation to sin. Therefore, Allah has placed no reward for their worship, because if they cannot sin, then their worship without the temptation to sin is not a special feat (on their part). Thus, they receive no reward for it.

Take, for example, a blind man who has never seen the colors of this world, who never watched a movie in his life, nor did he ever glance upon a non-mahram woman. What has he done to prevent himself from these sins? Nothing, because he does not have the ability to commit these sins.

On the other hand, there is a man who has eyesight. In spite of his heart’s desire to gaze upon the non-mahram woman, he curbs his carnal desires and seeks refuge in Allah and lowers his gaze. Even though both these men are abstaining from these sins, there is a great difference between the two – the former is unable to commit those sins, whereas the latter has the ability, yet he prevents himself from committing them.

Therefore, if the angels do not eat the entire day, it is not something significant because they do not feel hunger nor do they possess the desire for food. Human beings, on the other hand, possess these desires, so much so even the noble Prophets of Allah were in need of food. Therefore, the disbelievers criticized the Prophet (may Allah bless him and grant him peace) saying, “What sort of messenger is this, who eats food and walks in the markets?” (Al-Furqan, 7) It’s clear from this verse that the Prophets of Allah had the need for food as well. Since there is a desire for food and an individual curbs their desire and abstains from it because of the command of Allah, then this act is something special.

Human beings, in spite of having the desire for food, drink, and sexual relations, curb their desires when they remember Allah. Therefore, He placed special value to this abstinence from sins by granting a reward for it. Although they want to fulfill their carnal desires, due to the fear of Allah, they lower their gaze and prevent their eyes from glancing upon that which is prohibited; they prevent their ears from listening to the sinful sounds and indecent conversations; they leash their tongue from uttering words that are inappropriate; they prevent their feet from walking towards the places of sin. Human beings have been created for these acts of worship (i.e. abstaining oneself from sins out of Allah’s fear and obedience), whereas, the angels are incapable of it.

Story of Prophet Yūsuf:

The story of Prophet Yūsuf 'alayhi'l-salām (peace be upon him) and that which he was tested with by Zulaykha is known to Muslims. The Noble Qur’ān states that Zulaykha offered herself to Prophet Yūsuf and invited him towards sin, and during that moment both of their hearts thought of the sin.

Surah Yusuf

And when Yūsuf reached maturity, We gave him judgment and knowledge. And thus We reward the doers of good. (22)

Surah Yusuf verse 23

And she, in whose house he was, sought to seduce him. She closed the doors and said, “Come, you.” He said, “[I seek] the refuge of Allah. Indeed, he is my master, who has made good my residence. Indeed, wrongdoers will not succeed.” (23)

Surah Yusuf 24

And she certainly determined [to seduce] him, and he would have inclined to her had he not seen the proof of his Lord. And thus [it was] that We should avert from him evil and immorality. Indeed, he was of Our chosen servants. (24)

(Surah Yūsuf, 12: 22-24)

Some among the laity think that to mention something like this about Prophet Yūsuf (may Allah grant him peace) is disrespectful towards him and find it objectionable. However, the Noble Qur’ān wants to explain (by mentioning this) that in spite of his heart thinking of the sin, Prophet Yūsuf chose to flee from her invitation out of his fear for Allah and reminding himself of His Grandeur, and by doing so he submitted himself to the command of Allah.

On the contrary, if there is no desire in the heart towards the sin, no ability to commit it, and there is no urge to fulfill desires, then refusing the invitation of thousands of Zulaykhas is of no significance! It is, however, important when there is the temptation, the heart desires it, and the environment encourages it, and then in submission to the command of Allah one says, “مَعَاذَ الله” “I seek refuge of Allah” (Surah Yūsuf, 12:24). This is the worship that Allah has created mankind.

Our Lives Have Been Traded:

Since the purpose behind the creation of humanity is to worship Allah, it should have been that we worshipped Him day and night without having permission to do anything else.

Allah says:

Surah Tawbah 9:11
“Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise.” (Surah al-Tawbah, 9:111)

Since our lives have already been traded as the verse explains, we have no claim of ownership in our life, rather it is a sold product. Had Allah commanded us to worship Him day and night, prostrate to Him long hours, and had the prohibited us from busying ourselves with any other activity besides His worship, it would have been a just command, because we have been created for the sole purpose of worshipping Him.

However, my life be sacrificed for Allah, He bought our lives and wealth, and He gave a full price of it in exchange of Jannah, and then He returned the lives and wealth to us. Moreover, He allowed us to eat, drink, and earn a livelihood. With that, He just commanded us to establish the five daily prayers (along with a few other obligations) and He commanded us to abstain from a few things. Besides these obligations and a (few) prohibitions, we were given liberty to live as we please. All of this is from His Mercy and His Grant.

Come Towards Your Purpose In This Month:

Allah knew that by allowing human beings to engage in earning livelihood their hearts would slowly be covered with heedlessness. Therefore, from time to time, Allah placed opportunities for His servants to remember Him and turn back to Him.

For eleven months, we work, trade, do labor, farmlands and grow crops, enjoy our family and friends, eat and drink, and as a result, we begin to become heedless. So Allah placed this month of Ramaḍān to remind people of their purpose of life, the purpose for which they have been created and sent to earth. So that they could engage in worship and reconnect with Him, and seek forgiveness for the sins that have accumulated in the past eleven months. So that they can uncover the curtains of heedlessness that have enveloped their hearts, and cleanse their hearts of darkness so that they can reach the potential (for which they were created).

Mufti Taqi what is fasting?

What Does “Ramaḍān” Mean?

The correct pronunciation of Ramaḍān is with a fatḥah (zabar) on the letter meem (م), i.e. رَمَضَان (Ramaḍān). To pronounce it with sukūn on the letter meem, i.e. رَمْضَان (Ramdan) is incorrect. As for its meaning, much has been stated, however, linguistically it means scorchedness, extreme heat that burns. The very first time this month was being named, it was during a scorching summer, therefore, they called it “Ramaḍān”.

However, the scholars explain the reason for naming this month as Ramaḍān is that in this month Allah burns the sins of His servants out of His Mercy and Benevolence. Therefore, remove the curtain of heedlessness from your heart and cleanse it from the darkness of sins. Repent for the sins committed in the past eleven months and seek forgiveness in this month for the mistakes and shortfalls. Come back to Allah and begin a new chapter in your life!

The Noble Qur’ān states:

“O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous.” (Surah al-Baqarah, 2:183)

This means that the fast of Ramaḍān is made obligatory in order for us to develop taqwa and put an end to the life of heedlessness. Just as a machine needs servicing for its parts to function properly, Allah has made this month a means to “overhaul” His servants’ hearts so that they can live with renewed conviction.

Take A Break:

Therefore, this month demands from us that we make time for it. Just the fast and tarāwīḥ prayers would not be enough, rather we must free ourselves from other obligations that have kept us busy in the past eleven months. We should focus on our life’s purpose and the purpose of our creation.

If for some reason, we are not able to free up this month solely for the worship of Allah, then we must make as much time as possible, however much our circumstances allow us, and we need to utilize it in the worship of Allah. For this, we would need to plan ahead and have a (personal) Ramaḍān program.

How to Welcome Ramadan?

There has been a practice of welcoming Ramaḍān that originated from Egypt and Syria and now has spread in many countries. Basically, a couple of days prior to the beginning of Ramaḍān, a community event is hosted to welcome the month. It is hosted with sincerity and noble intentions. However, it is often those very practices that begin with noble intentions that later take the form of reprehensible religious innovation, and in a few places, it has taken such a form already.

The best way to welcome the month of Ramaḍān is to reschedule your daily routine for the coming month to give you the most time for worshipping Allah. Before Ramaḍān begins, think of all those activities that can be reduced in the upcoming month that can free you up for increased worship. If someone is able to free up their entire month then Subḥān-Allah, otherwise, free yourself up as much as you can by abandoning that which can be abandoned or delaying that which can be delayed until after the Eid, so that you can spend as much of your time in the worship of Allah.

This is the best way of welcoming the month of Ramaḍān. If by the Will of Allah, someone is able to reorganize their routine for Ramaḍān then they will be able to avail the most of this month by reaching its true spirit and the abundance of blessings that come with it. Otherwise, the month will pass by and you will not be able to benefit from its true spirit and blessings.

What To Do With The Free Time

When you have made yourself a Ramaḍān routine and freed yourself up with extra time, how would you utilize this time?

The fast of Ramaḍān is obligatory, that much is certain. As for the tarāwīḥ prayers, it’s importance is also known. Whoever has an atom’s weight of imān, and honor and respect for the blessed month of Ramaḍān, they increase their acts of worship in this month. It is because of this reason that we see people who normally do not pray the five daily prayers in the mosque outside of Ramaḍān are also among those who stand in the long tarāwīḥ prayers. All thanks are due to Allah that because of the blessings of this noble month, the believers increase their ṣalāh, dhikr (remembrance) of Allah, and the recitation of the Noble Qur’ān. However, one important aspect that gets neglected, when it should be the top-most priority for this month, is abstaining from sins and trying to make Ramaḍān a sin-free month.

Whoever has an atom’s weight of imān, and honor and respect for the blessed month of Ramaḍān, they increase their acts of worship in this month.Click To Tweet

We should make sure that we protect our gaze by not looking at inappropriate things. We should protect our ears and tongues from listening and speaking that which darkens our hearts, and in this blessed month of Ramaḍān we should try to completely abstain from the disobedience of Allah. If you are able to spend this noble month free from sins then you are worthy of being congratulated and you have attained the blessings of this noble month, even if you did not offer a single supererogatory (nafl) prayer, nor did you increase the recitation of the Qur’ān or engaged yourself with the dhikr.

We have spent the past eleven months the way we have; Allah is offering this month to cleanse ourselves from our sins. Commit to yourself that you will not disobey Allah, that you will not lie in this month, nor would you backbite, or have an evil glance. Decide now that you will neither engage with bribery nor would you misuse your ears by listening to that which is prohibited, and that you will not consume riba (interest) for this one month alone!

Shaykh Ashraf ‘Ali Thanwi (d. 1943 CE/1362 AH)[1] once stated:

When an individual spends a sin-free Ramaḍān, Allah will put in their heart the urge to abandon the sins completely. Shaykh Ashraf Ali ThanwiClick To Tweet

Make a commitment to yourself that this is a month of Allah, the month of worship, the month to acquire taqwa. Every individual must self reflect on what kind of sins they are engaged in and then they must commit to themselves that they would abandon these sins in this blessed month.

What Kind of Fast Is This?

Fasting means to abstain from eating, drinking, and fulfilling sexual desires. All of these are by nature permissible in Islam – eating and drinking are permissible and for a man and a woman to fulfill their sexual desires through the institution of marriage is also permissible.

However, while fasting if you abstain from these three things, which are otherwise permissible, but you do not abstain from that which is already prohibited, e.g. lying, backbiting, evil glances, is this fasting? If someone is fasting from these three things, but they are lying or backbiting, or in order to pass the time they are watching indecent movies, would this be called a fast? They have abandoned that which was permissible but they did not abstain from that which is otherwise prohibited. It is, for this reason, the Messenger of Allah (may Allah bless him and grant him peace) said, “Whoever does not give up false speech and acting upon it, Allah has no need of his giving up his food and drink” (Ṣaḥīḥ al-Bukhārī, 1804).

It is true that from the legal point of view their fast would be valid, and if they were to ask a mufti, they would not be obliged to make up that fast after Ramaḍān. However, even though there is no making up for such a fast, they certainly have washed away the reward and blessings that accompany it. Therefore, such an individual failed to acquire the spirit of the fast.

The Purpose of Fast Is To Kindle The Light of Taqwa:

Ramadan Verse

As mentioned earlier that the Qur’ān says, “O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous” (Surah al-Baqarah, 2:183). This verse mentions the purpose of fasting is to kindle the light of taqwa.

Some scholars have said that the way fasting instills taqwa is by breaking the powerful hold of base human and animal desires. When a fasting person bears hunger, it crushes within them their base desires, which makes acting upon a sin, less attractive to them.

On the other hand, Shaykh Ashraf ‘Ali Thanwi, may Allah elevate his ranks, said that the fast, not only curbs base desires, rather it is in of itself a noble means of acquiring taqwa.

What is the Meaning of Taqwa?

Taqwa means to abstain from sinning while being conscious of the greatness of Allah. In other words, to constantly remind myself that I am a slave of Allah and He is watching me, and I will have to answer in front of Him; with this in mind, when a person abandons a sin, it is called taqwa.

As Allah says:

“But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination, then indeed, Paradise will be [his] refuge.” (Surah al-Nāzi‘āt, 79:40-41)

Hence, taqwa is when an individual out of the fear of standing in front of Allah, stops themselves from fulfilling their base and carnal desires.

My Lord Is Watching Me

Fasting is the best training for acquiring taqwa, even for a flagrant sinner, for when they fast their condition changes. On a hot summer day, when such a fasting person is alone in their room and they have their personal fridge with cold water, in spite of their desire to drink that cold water they don’t! If they do so there is no other person around to reproach them and they could very easily go out for ifṭār in the evening with friends, and no one else would know. However, they do not do it because their fasting was for Allah and they know that He is Watching.

Fasting is the best training for acquiring taqwa, even for a flagrant sinner, for when they fast their condition changes.Click To Tweet

Therefore, the Messenger of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said:
“Indeed your Lord said: ‘Every good deed is rewarded with ten of the same up to seven hundred times over. Fasting is for Me, and I shall reward for it.’ (Jāmi‘ al-Tirmidhi, 764).

 

For all of the other actions, Allah will reward tenfold or seventy fold or hundred, even up to seven hundred times for charity. However, fasting is the only action that Allah has said that He will reward it because this is an action that is done solely for His sake. This awareness is taqwa, and fasting is one of the means and the manifestation of it.

Furthermore, as you are getting trained to acquire taqwa by abstaining from drinking that cold water then why do you not take it a step further? Why do you not abstain from the unlawful when you go out to work? Just as you fear Allah for drinking that cold water while fasting, why do you not fear Allah while dealing unlawfully in your business or at work? Why do you not prevent your eyes from the evil glances and your ears from the unlawful sounds and your tongue from the unlawful speech? Your Ramaḍān training course will only be complete if you abstain from all the unlawful things.

Just as medicine is necessary to cure a disease, so is the abstinence from that which causes it or adds to it! Allah has made fasting obligatory in this month in order for us to acquire taqwa, but that cannot be without the abstinence from sins. If you turn on the air-condition of your room, but you don’t close up your windows, it will not cool your room. Similarly, if you leave the windows of sins open, your fast will not be able to give you it’s desired benefit.

Real Objective Is To Obey

As mentioned earlier, fasting curbs the base desires within a person, however, this is a (secondary) wisdom behind it. The real objective of fasting is to obey the command of Allah subḥānahu wa ta'āla (glorified and exalted be He) and His Messenger ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). Whenever they command us to eat, eating at that moment is the dīn, and whenever they command us to stop eating, then at that moment the dīn is to stop. The entire dīn revolves around obeying Allah and His Messenger.

You fasted the entire day and when the command came to open it at the sunset (ifṭār), it is recommended for you to haste in opening the fast and it is disliked to delay without a valid reason. The real objective of fasting is to obey Allah’s command and not to follow one’s desires. In regular circumstances, greed is a reprehensible characteristic. However, when He commands us to be greedy then acting upon it has it’s unique pleasure. A poet says:

چوں طمع خواہد زمن سلطان دیں

خاک بر فرق قناعت بعد ازیں

When the King commands to be greedy,

Dirt be upon being content.

When the Rabb of the worlds is commanding us to be greedy in ifṭār (by hurrying) then there is no pleasure in delaying it. On the other hand, if someone eats a morsel a minute prior to the sunset then they have broken their fast and now they will be sinful along with a penalty (kaffārah) of fasting sixty consecutive days. The issue here is not of eating a morsel or a minute prior to the sunset, rather it is the disobedience of Allah. The command of Allah was to open the fast after the sunset, which they disobeyed, therefore, they are now obligated to pay the penalty in the form of sixty consecutive fasts.

Likewise, for suhūr (the pre-dawn meal), it is recommended to delay closer to the dawn. Some people have dinner around 10 pm or 12 am and then they go to sleep until Fajr. This is contrary to the Sunnah. The practice of the Companions was to delay the suhūr and eat until it’s last-minute because this is the time in which eating is not only permissible but rather it is commanded by Allah. Therefore, as long as the time remained, they would consume their pre-dawn meal because this is in conformity and obedience to Allah’s command.

This dīn is all about obedience and this is what a believer is getting trained for in Ramaḍān. Shaykh Thanwi used to say: “Allah is saying to the believer to eat, whereas, the believer does not eat, then this is neither obedience nor servitude. Listen! There is nothing in having suhūr and there is nothing in leaving it, instead, there is everything in His obedience! Therefore, when He commands you to eat, so eat! Do not act otherwise.”

Seek Purity in Livelihood

Another important point that I want to shed light upon is the importance of consuming halāl at least in this month. You want to avoid a situation where you open your fast from the wealth that is polluted by riba or you have your suhūr from the wealth earned through bribery. What kind of fast would it be in which the suhūr and ifṭār are from harām wealth? Therefore, prevent yourself from harām earning and seek help from Allah! Speak to Him and say, “O Allah! I want to consume halāl, save me from the harām.”

Some people have halāl livelihood, however, because of their carelessness, some harām gets mixed with their earnings. For such individuals it is very easy to avoid harām, they just need to be extra careful in this month in how they do things at work. On the other hand, there are those whose primary mode of earning is from a harām source, for example, they might be dealing with interest. Regarding such individuals, Dr. ‘Abdul Ḥayy al-‘Ārifī (d. 1986 CE/1406 AH)[2] suggested that they should take a month leave from their work and only utilize the funds from halāl source for this month; if possible try to find another halāl work during this time. If this is not possible, then take a (non-interest bearing) loan for this month’s expenses and have a firm conviction that they will only consume and feed their family from a halāl source.

Ramaḍān is the month in which Satan gets chained and locked away. Therefore, it becomes much easier to abstain from sins. In spite of the increased worship in this blessed month, try to abandon the sins.

Conclusion

The third important note I would like to make before I conclude is to avoid anger in this blessed month. This month is of patience and forbearance, therefore, avoid anger so that you can abstain from the sins that follow it.

The Messenger of Allah (may Allah bless him and grant him peace) said:
“If one of you is abused by an ignorant person while fasting, then let him say: ‘Indeed I am fasting.’” (Jāmi‘ al-Tirmidhi, 764)

As for worship in this month, it is known to all the believers that the fasting and tarāwīḥ prayers are the most important acts of worship. Additionally, the recitation of the Qur’ān is also an important form of worship, because in this month Angel Jibreel would review the entire Qur’ān with the Prophet (may Allah bless him and grant him peace). Therefore, increase the recitation of the Qur’ān as much as you can.

In addition to it, moist your tongue with the constant remembrance of Allah while you walk, drive, run your daily errands. Recite the following:

سُبحَانَ اللهِ و الحَمدُ للهِ و لا إلهَ إلا اللهُ و اللهُ أكبر

“Subḥānallāhi wal-Ḥamdolilāhi wa Lā ilāha illallāhu wa Allahu Akbar.” 

“All the praises are due to Allah, and all the thanks are due to Allah, and there is no god except Allah, and Allah is Greater.”

Also, increase the salutations upon Prophet Muhammad (may Allah bless him and grant him peace), increase seeking your forgiveness and the number of supererogatory prayers. During the suhūr time, you have an ample opportunity to offer the taḥajjud prayers, therefore, wake a little earlier and offer a few taḥajjud prayers. Try to have focus in your salāt; the men should join the congregational prayers in the mosque, and above all avoid the sins.

May Allah give us the tawfīq to act upon what we have learned today, and may Allah make this Ramaḍān a month full of blessings, and allow us to fully benefit from it. Amīn.

Muhammad Taqī ‘Uthmānī, Karachi.

[1] Hakīm al-Ummah Shaykh Ashraf ‘Ali Thanwi was a twentieth-century erudite scholar from the Indian subcontinent. He was a Hanafi jurist, a scholar of hadith, an expert in Islamic philosophy, and a Sufi shaykh. His collection of Urdu fatwas “Imdādul Fatāwa” are a reference work for every South Asian Dār al-Iftā‘ that issues religious legal opinions according to the Hanafi school. He studied under luminaries of the likes of Mawlana Muhammad Qāsim Nānotwi, Mawlana Rashīd Aḥmed Gangohi, Shaykh al-Hind Mawlana Maḥmūd al-Ḥasan, and threaded the spiritual path under Shaykh Ḥāji Imdādullah Muhājir Makki. Among his prominent students were Shaykh Ẓafar Aḥmad ʿUthmānī and Grand Mufti Muhammad Shafī‘ ‘Uthmānī.

[2] Dr. ‘Abdul Ḥayy al-‘Ārifī was one of the most prominent successors of Shaykh Ashraf ‘Ali Thanawi in the path of tasawwuf. He was the spiritual guide of Shaykh Mufti Taqi ‘Uthmāni until he departed this world in 1986 CE. His body was laid to rest in the Dār al-‘Ulūm Karachi’s graveyard.

“إنَّ اللهَ اشْتَرَى مِنَ المُؤْمِنِيْنَ أَنْفُسَهُمْ وَ أمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ.

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3 Comments

3 Comments

  1. Avatar

    Adnan

    May 5, 2019 at 12:45 PM

    Assalamu alaikum,
    Would you happen to have the original urdu version? JazakAllah

  2. Avatar

    Sister Evie in New Zealand

    May 6, 2019 at 3:26 PM

    Assalamu’alaykum warahmatullahi wabarakatuh,
    Please forgive me if I’m wrong to ask for a correction. The paragraph to mention the Story of Prophet Yusuf Alaihi Salam seeking refuge of Allah, as I quoted herewith “and then in submission to the command of Allah one says, “مَعَاذَ الله” “I seek refuge of Allah” (Surah Yūsuf, 12:24).” is actually mentioned in Surah Yusuf 12:23, instead of in Surah Yusuf 12:24. Jazakumullahu khayran.
    Allahu musta’an. Wassalamu’alaykum warahmatullahi wabarakatuh.

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Support MuslimMatters for Just $2 a Month

MuslimMatters has been a free service to the community since 2007. All it takes is a small gift from a reader like you to keep us going, for just $2 / month.

The Prophet (SAW) has taught us the best of deeds are those that done consistently, even if they are small. Click here to support MuslimMatters with a monthly donation of $2 per month. Set it and collect blessings from Allah (swt) for the khayr you're supporting without thinking about it.

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Habituation to feel-good religious programs and motivational talks has left us unable to know how to be serious. The Coronavirus pandemic should be all the motivation we need for serious learning and hasten to good deeds.

New-age religion and the prosperity gospel

Modern Islamic discourse intertwines notions of sulook (spiritual wayfaring) with new-age spiritual ideas which make spiritual progression a self-centering endeavor of ‘personal development.’ Missing from this discourse is submission to Allah subḥānahu wa ta'āla (glorified and exalted be He), which entails doing what one is obliged to do- even if there is no apparent personal win. A self-centering religious perspective is antithetical to true religion, and ironically a spiritual pursuit becomes a selfish pursuit.

Within this approach, we see our practice of Islam not in terms of fulfilling obligations or understanding we must develop virtues we lack; rather we approach Islam as consumers and form identities around how we choose to be Muslim. This is visible on marriage apps where Muslims will brand themselves around how often they pray, whether or not they eat halal, and how practicing they are. Once this identity is formed, such Muslims are less likely to experience contrition and ultimately improve. The self is then a commodity on the marriage market.

When it comes to worship, for example, giving charity becomes an ‘act of kindness’ to fill the quota of selfless acts to becoming a better person. In other instances, acts of worship are articulated in worldly language, such as fasting in Ramadan being a weight-loss opportunity. One can make multiple intentions, but health benefits of fasting should not be used to articulate the primary benefit of fasting. In other instances, some opt to not pray, simply because they don’t feel spiritual enough to pray. This prioritizes feelings over servitude, but follows from a ‘self’ focused religious mentality.

Much like the prosperity Gospel, Muslims have fallen into the trap of teaching religion as a means of worldly success. While it is true that the discipline, commitment, and work ethic of religious progression can be used for material success, it is utterly false that religious status is on any parallel with material status.

Too many Sunday schools and conferences have taught generations that being a good Muslim means being the best student, having the best jobs, and then displaying the power of Islam to non-Muslims via worldly success and a character that is most compliant to rules. Not only does this type of religion cater to the prosperous and ignore those suffering, it leaves everyone ill prepared for the realities of life. It comes as a shock to many Muslims then that bad things can happen even when you work hard to live a good life. The prosperity gospel has tainted our religious teachings, and the pandemic of COVID19 is coming as a shock difficult for many to process in religious terms. There will be a crisis when bad things happen to good people if we are not in touch with our scripture and favor a teaching focused on worldly gains.

Why it leads to misunderstanding religion

Tribulations, persecution, and events that are outside of our control do not fit the popular self-help form of religion that is pervasive today. Islam means submission, and while we must avoid fatalism, we cannot delude ourselves into idolatry of the self. An Islam that focuses on our individual life journey and finding ourselves has no room for the ‘bad stuff.’ This type of religion favors well-to-do Muslims who are used to the illusion of control and the luxuries of self-improvement. Those who believe that if you are good then God will give you good things in this world will have a false belief shattered and understand the world is not the abode of recompense for the believer.

Islam means submission, and while we must avoid fatalism, we cannot delude ourselves into idolatry of the self.Click To Tweet

Tribulations may then effect faith because it questions the often subconscious teachings of prosperity gospel versions of Islam that we are in control of our own destiny, if we are good enough we will succeed. If this is the basis of a person’s faith, it can be proven “wrong” by any level of tribulation. Having one’s ‘faith’ disproven is terrifying but it should make us ask the question: “Does this mean that Islam is not true, or does this mean that my understanding and my way of living Islam are not true?”

My advice is do not avoid struggle or pain by ignoring it or practicing “patience” just thinking that you are a strong Muslim because you can conquer this pain without complaint. Running from pain and not feeling pain will catch up to us later. Learn from it. Sometimes when we are challenged, we falter. We ask why, we question, we complain, and we struggle. We don’t understand because it doesn’t fit our understanding of Islam. We need a new understanding and that understanding will only come by living through the pain and not being afraid of the questions or the emptiness.

Our faith needs to be able to encompass reality in its good and bad, not shelter us from reality because, ultimately, only God is Real.

Unlearn false teachings

Prosperity religion makes it much easier to blame the person who is suffering and for the one suffering to blame himself. As believers we take the means for a good life in this world and the next, but recognize that acceptance of good actions is only something Allah subḥānahu wa ta'āla (glorified and exalted be He) knows, and that life is unpredictable.

Favor from God is not reflected through prosperity. It is a form of idolatry to believe that you can control God or get what you want from God, and this belief cannot even stand up to a distanced tragedy.

Responding appropriately requires good habits.

Tribulations are supposed to push us towards God and remind us to take life very seriously. Even with widespread calamity and suffering, many of us still have a very self-centered way of understanding events and do not hasten to good actions.

For example, reaching old age is supposed to be an opportunity to repent, spend more time in prayer, and to expatiate for shortcomings. Old age itself is a reminder that one will soon return to his Lord.

However, we see many of today’s elders not knowing how to grow old and prepare for death. Most continue in habits such as watching television or even pick up new habits and stay glued to smart phones. This is unfortunate but natural progression to a life void of an Islamic education and edification.

Similarly we are seeing that Muslims do not know what to do in the midst of a global crisis. Even the elderly are spending hours reading and forwarding articles related to Covid-19 on different WhatsApp groups. This raises the question of what more is needed to wake us up. This problem is natural progression of a shallow Islamic culture that caters to affluence, prosperity, and feel-good messaging. Previous generations had practices such as doing readings of the Quran, As-Shifa of Qadi Iyad, Sahih al-Bukhari, or the Burda when afflicted with tribulations.

If we are playing video games, watching movies, or engaging in idle activities there is something very wrong with our state. We need to build good habits and be persistent regardless of how spiritual those habits feel, because as we are seeing, sudden tribulations will not just bestow upon us the ability to repent and worship. The point of being regimented in prayer and invocations is that these practices themselves draw one closer to God, and persisting when one does not feel spiritual as well as when one does is itself a milestone in religious progression.

While its scale is something we haven’t seen in our lifetime, it’s important to recognize the coronavirus pandemic as a tribulation.  The response to tribulation should be worship and repentance, and a reminder that ‘self-improvement’ should not be a path to becoming more likable or confident only, but to adorn our hearts with praiseworthy qualities and rid them of blameworthy qualities. Death can take any of us at any moment without notice, and we will be resurrected on a day where only a sound heart benefits.

Our religious education and practice should be a preparation for our afterlife first and foremost. Modeling our religious teachings in a worldly lens has left many of us unable to deal with tribulations to the point where we just feel anxiety from the possibility of suffering. This anxiety is causing people to seek therapy. It is praiseworthy for those who need to seek therapy, and noble of therapists to give the service, but my point is the need itself serves as a poignant gauge for how much our discourse has failed generations.

Benefit from Solitude

We should use solitude to our benefit, reflect more, and ponder the meanings of the Quran.  Completing courses on Seerah, Shamail, Arabic, or Fiqh would also be good uses of time. What should be left out however are motivational talks or short lectures that were given in communal events. In such gatherings, meeting in a wholesome environment is often the goal, and talks are compliments to the overall atmosphere. When that atmosphere is removed, it would be wise to use that normally allotted time for more beneficial actions. Instead of listening to webinars, which are not generally building an actual knowledge base that the previously mentioned courses would, nor is it a major act of worship like reading and reflecting upon the Quran. In other words, our inspirational talks should lead us to action, and studying is one of the highest devotional acts.

The pandemic should serve as sufficient inspiration and we need to learn how to be serious. I urge Muslims to ignore motivational and feel-good lectures that are now feel-good webinars, and focus on studying and worshipping. We should really ask if we just lack the capacity to move beyond motivational lectures if we still need motivation in the midst of a global pandemic.  The fact that after years of programming the destination is not the Quran for ‘processing events’ or studying texts for learning is symptomatic of a consciously personality oriented structure.

Muslims struggling to process a pandemic (opposed to coping with associated tragedies, such as loved ones dying or suffering) show the lack of edification feel good talks can produce.

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Coronavirus

A Doctor And A COVID19 Patient: “I will tell Allah about you.”

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By Dr Farah Farzana

I get bleeped at around 2.30am to review a patient. A Pakistani gentleman admitted with Covid19.

The lovely nurse on duty says, “He is on maximum amount of oxygen on the ward, but keeps on removing his oxygen mask and nasal cannula, very confused and is not listening to anyone.”

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I arrive as soon as I can to the ward. I stare at him through the glass doors of the closed bay, while putting on my inadequate PPE.

He looks like he is drowning, he is gasping for air, flushed and eyes bulging like someone is strangling him.

I immediately introduce myself, hold his hands and he squeezes my hand pulls it close to his chest. Starts to speak in Urdu and says he doesn’t know what is going on, he cannot understand anyone and he is so scared.

I give him my Salam and start speaking to him in Urdu. His eyes fill up with tears and hope.

I explain to him he really needs to have his oxygen mask on as we are trying to make him feel better. He tells me he is suffocating with the mask and he doesn’t like the noise. I grab his arm help him sit up in his bed.

We exercise synchronising his breathing and I put the mask and nasal cannula back on.

He asks me Doctor, am I going to die? I cannot hear the voices anymore, they don’t come to visit, everything is quiet and silent, like Allah is waiting to take me to Him. I am lost for words and tell him we are doing all we can to make him feel and get better. He tells me he has been speaking to Allah, he doesn’t care for himself just his family. I know he is scared and feels so alone. I tell him I’m here with him and am not leaving yet. I monitor his saturations and surely they come straight back up. I tell him I am going to give him medications for his temperatures and fluid in his lungs.

He agrees to take them.

He asks me why I didn’t come to see him until now, because I am his own. He says when he speaks to Allah subḥānahu wa ta'āla (glorified and exalted be He) he will tell Him about me and that I am a good person and I cared for him.

I get a little choked up.

I can’t gather my thoughts before my bleep goes off again. I have to leave now though I tell him I have lots of patients who need my help. He begs me not to leave, but understands after a while and lets me go.I take off my inadequate surgical mask (PPE) before I leave the bay I look back at him to smile and he smiles back. We both wave goodbye. I can see tears rolling down his cheeks.

I don’t know how he will do, how he is now but I cannot stop thinking about him. I always assume positive outcome if I don’t get called back during the night to see the patient again. Plus it was such a busy night I had no time to stop to reflect, and I continued with a smile.

I speak fluent Bangla and my Urdu isn’t very good. But that night Urdu flawed so effortlessly out of my mouth without any hesitation and I was able to say exactly what I needed to him *SubhanAllah*.

My heart breaks for the minority patients, with language barriers. They are fighting this battle more alone and scared than ever.
Normally, they would rely on family members to translate for them, but given the current situation they must feel helpless.

It’s not just the suffering it’s the suffering alone that pulls on my heartstrings.

‘Indeed, to Allah we belong and to Him we shall return’
Quran 2:156

When all this is over, please remember to appreciate the little things.

  • Appreciate your freedom.
  • Appreciate all the hugs and love.
  • Appreciate your health and your health service.
  • Appreciate your families and loved ones.
  • And just be grateful to be ALIVE.
  • Stay at home. Save lives.
    #stayhome #nhs #gratitude

Courtesy: Facebook post

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I Once Spent Ramadan Semi-Quarantined, Here’s How It Went

Even though it was over 10 years ago, the memory of that Ramadan is seared into my mind.

I’d just taken my first consulting job – the kind in the movies. Hop on a plane every Monday morning and come home late every Thursday night. Except, unlike in the movies, I wasn’t off to big cities every week – I went to Louisville, Kentucky. Every week.

And because I was the junior member on the team, I didn’t get the same perks as everyone else – like a rental car. I was stuck in a hotel walking distance from our client in downtown, limited to eat at whatever restaurants were within nearby like TGI Friday’s or Panera. This was a pre-Lyft and Uber world.

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A couple of months into this routine and it was time for Ramadan. It was going to be weird, and no matter how much I prepared myself mentally, I wasn’t ready for it — Iftar alone in a hotel room. Maghrib and Isha also alone in a hotel room. Suhur was whatever I could save from dinner to eat in the morning that didn’t require refrigeration.

Most people think that with the isolation and extra time you would pass the time praying extra and reading tons of Quran. I wish that was the case. The isolation, lack of masjid, and lack of community put me into a deep funk that was hard to shake.

Flying home on the weekends would give me an energizing boost. I was able to see friends, go to the masjid, see my family. Then all of a sudden back to the other extreme for the majority of the week.

I’ve been thinking a lot about that Ramadan with the prospect of a quarantined Ramadan upon us. I wish I could say that I made the most of the situation, and toughed it out. The truth is, the reason the memory of that particular Ramadan is so vivid in my mind is because of how sad it was. It was the only time I remember not getting a huge iman boost while fasting.

We’re now facing the prospect of a “socially distanced” Ramadan. We most likely won’t experience hearing the recitation of the verses of fasting from Surah Baqarah in the days leading up to Ramadan. We’re going to miss out on seeing extended family or having iftars with our friends. Heck, some of us might even start feeling nostalgia for those Ramadan fundraisers.

All of this is on top of the general stress and anxiety of the COVID-19 crisis.

Ramadan traditionally offers us a spiritual reprieve from the rigors and hustle of our day to day lives. That may not be easy as many are facing the uncertainty of loss of income, business, or even loved ones.

So this isn’t going to be one of those Quran-time or “How to have an amazing Ramadan in quarantine!” posts. Instead, I’m going to offer some advice that might rub a few folks the wrong way.

Make this the Ramadan of good enough

How you define good enough is relative. Aim to make Ramadan better than your average day.

Stick to the basics and have your obligatory act of worship on lockdown.

Pray at least a little bit extra over what you normally do during a day. For some, that means having full-blown Taraweeh at home, especially if someone in the house is a hafiz. For others, it will mean 2 or 4 rakat extra over your normal routine.

Fill your free time with Quran and dua. Do whatever you can. I try to finish one recitation of the Quran every Ramadan, but my Ramadan in semi-quarantine was the hardest to do it in. Make sure your Quran in Ramadan is better during the month than on a normal day, but don’t set hard goals that will stress you out. We’re under enormous stress being in a crisis situation as it is. If you need a way to jump-start your relationship with the Quran, I wrote an article on 3 steps to reconnect with the Qur’an after a year of disconnect.

Your dua list during this Ramadan should follow you everywhere you go. Write it down on an index card and fold it around your phone. Take it out whenever you get a chance and pour your heart out to Allah subḥānahu wa ta'āla (glorified and exalted be He). Share your stresses, anxieties, worries, fears, and hopes with Him.

He is the Most-Merciful and Ramadan is a month of mercy. Approach the month with that in mind, and do your best.

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MuslimMatters has been a free service to the community since 2007. All it takes is a small gift from a reader like you to keep us going, for just $2 / month.

The Prophet (SAW) has taught us the best of deeds are those that done consistently, even if they are small. Click here to support MuslimMatters with a monthly donation of $2 per month. Set it and collect blessings from Allah (swt) for the khayr you're supporting without thinking about it.

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