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Lesson 9 From Surah Al-Kahf

Verses 55-59

Shaykh Furhan Zubairi



Alhamdulillah, last session we were able to cover the meanings and lessons of verses 50-53. InshAllah, tonight we’ll be exploring the meanings of verses 54-59 and some of the lessons we can learn from them. In the last set of verses, Allah ﷻ very briefly mentioned the story of Adam (as) and Shaytān’s refusal to prostrate before him. We talked about how this story is mentioned in several places throughout the Qur’ān and that each time that it’s mentioned, it’s mentioned for a different purpose. Here it was mentioned to highlight the evil nature of kibr; pride, arrogance, and haughtiness or thinking that we’re better than others because of some quality that we possess. The passage also highlighted the consequences of disbelief in the Hereafter.

Verses 54-59

In this next set of verses, Allah ﷻ covers a number of different topics. He starts off by describing one aspect of the Qur’ān by saying,

Verse 54: And indeed We have employed every kind of parable for mankind in this Qur’ān. And man is the most contentious of beings.

This is a very beautiful verse in which Allah gives us a holistic understanding or a macro understanding of the Qur’ān. “And indeed We have employed every kind of parable for mankind in this Qur’ān.” A parable is an example or a metaphor that is used by Allah in the Qur’ān to provide us with lessons and guidance. They are known as amthāl al-Qur’ān. They provide us with reminders, lessons, encouragement, reprimand, reflection, contemplation, ease understanding, and illustrate difficult concepts with something tangible. Allah ﷻ uses amthāl to help us understand concepts such as faith, patience, gratitude, morality, ethics, values, reliance, life, death and resurrection.

In this verse, Allah ﷻ is telling us that He has clearly explained and clarified every single thing that we as human beings need to know, both worldly and religious affairs, in the Qur’ān so that we can know and recognize the path of truth and guidance. The Qur’ān contains guidance for every single thing we need to know as human beings in order to achieve success in this life and more importantly in the life to come. Allah ﷻ describes the Qur’ān is Surah Yusuf as “an elaboration of all things.” The full verse is, “Certainly in their stories is a lesson for those possessed of intellect. It is not a fabricated account; rather, it is a confirmation of that which came before it, and an elaboration of all things, and a guidance and mercy for a people who believe.”

The Qur’ān is our book of guidance; it’s our roadmap to happiness in this world and salvation in the hereafter. That’s why it’s so important for us to have a real, daily, practical and intimate relationship with the Quran. We have to read it, contemplate over its meanings and internalize its message. That’s why the Quran was revealed. To reflect, ponder and contemplate over its meanings. Ali (ra) said, “Indeed there’s no good in worship without fiqh, there’s no good in knowledge without understanding, and there’s no good in recitation without contemplation.” The more we engage with the book of Allah, the more we learn and the more we understand.

It’s such a book that its wonders are never-ending, it never becomes boring through repetition, whoever speaks from it will speak the truth, whoever rules with it will be just, and whoever holds fast to it will be guided to the straight path. That’s why ibn ‘Abba (ra) said, “If I lost the rope of my camel I would find it in the book of Allah!”

Despite the fact that the Qur’ān is a book of guidance and that it contains everything we need as human beings, Allah tells us why some people still fail to take advantage of it or benefit from it. “And man is the most contentious of beings.” Meaning, despite the clarity of the Qur’ān, despite its guidance, despite its light and details human beings still choose to oppose and argue against the truth. Even though Allah (swt) has explained everything necessary in detail, mankind is still predisposed to argument and dispute. That is why we find a lot of people who choose to reject the truth and disbelieve.

Allah ﷻ then tells us that oftentimes people refuse to believe because of two reasons: 1) they are waiting for punishment or 2) they wanted to see the punishment of the hereafter with their own eyes.

Verse 55: And nothing prevents men from believing when guidance comes to them and from seeking forgiveness from their Lord, except that [they wait] for what befell earlier generations to come to them, or the punishment to come upon them face to face.

This verse is referring specifically to the non-believers of Makkah but is applicable to anyone who rejects and denies the truth after it has been clarified to them. Allah ﷻ is telling us that nothing prevented the non-believers of Makkah from accepting faith after having witnessed clear signs and proofs regarding the existence and oneness of Allah and the messengership of Muhammad ﷺ, and seeking forgiveness from their Lord except for two things:

1) Being afflicted with punishment and destruction like the previous nations or 2) Seeing and experiencing the punishment of the hereafter with their own eyes. Meaning, they’re waiting to see if the same worldly punishment that befell earlier people will come upon them as well or to witness the punishment of the hereafter with their own two eyes. What this means is that they won’t believe or accept faith until they are punished. Everything has already been explained to them; there’s no reason for them to reject or deny the truth. They have received guidance in plenty, which should have been sufficient for them to believe and follow Allah’s orders. But they demanded for themselves the sort of suffering that befell nations of old. They made such a demand thinking that Allah’s punishment would never overtake them, or they did so in mockery. Sometimes they modified their demands, asking for the punishment to be shown directly to them. That, they argued, would prove what the Prophets preached and then they would believe in them. However, punishment comes from Allah, not the Messenger, and that’s why Allah says next,

Verse 56: And We don’t send the messenger except as bearers of glad tidings and as warners. And those who disbelieve dispute falsely in order to refute the truth. They take My signs and that which they have been warned as mockery.

The word mursalīn is translated as messengers and refers to all of the previous prophets and messengers that were sent by Allah ﷻ throughout history. This verse is telling us that their role or function was to convey the message. That included giving glad tidings of forgiveness, reward and paradise for those who believed and warnings of punishment and sin for those who rejected the truth. However, despite receiving the message and recognizing its truth they decided to argue against it. “And those who disbelieve dispute falsely in order to refute the truth.” They argue against it not because they’re right; rather, because they want to refute the truth. And since they’re unable to they resort to mockery and derision. “They take My signs and that which they have been warned as mockery.” They treat the Qur’ān, revelation, miracles, evidence, and proof as a joke; something to be taken lightly and made fun of. This is the worst kind of rejection and denial. It’s an attitude of arrogance and ignorance. Imagine hearing the truth, recognizing it and then rejecting it through mockery and ridicule because of pride, arrogance, and stubbornness.

After explaining the reason for their disbelief and their mockery, Allah describes the non-believers with some characteristics that bring them disgrace and dishonor.

Verse 57: And who does greater wrong than one who has been reminded of the signs of his Lord, then turns away from them and forgets that which his hands have sent forth? Surely We have placed coverings over their hearts, such that they understand it not, and in their ears a deafness. Even if you call them to guidance, they will never be rightly guided.

There is no injustice greater than disbelief, especially after witnessing the signs and evidence of the truth and then turning away from them. On top of that, they are heedless and careless of what they do in this world. Oftentimes we forgot how great of a sin and injustice disbelief truly is; we don’t recognize the gravity of rejecting and refusing to accept the truth. There’s no sin greater than disbelief. The rhetorical question mentioned at the beginning of the verse, “and who does greater wrong than the one who has been reminded of the signs of his Lord, then turns away from them and forgets that which his hands have sent forth”, is repeated throughout the Qur’ān. It’s usually asked in relation to those who deny the signs of Allah ﷻ. So Allah ﷻ is telling us that there’s absolutely no one worse or more disgraceful than a person who turns away from His signs that invite him towards the truth, success, and salvation.

On top of that, they forget about the consequences of their actions or they don’t care about the consequences of their actions. They say what they want and do what they want without any thought or apprehension. This is the absolute most unjust type of person; they’re not just to themselves nor are they just in their relationship with Allah ﷻ. As a consequence of their disbelief, rejection, stubbornness, and disobedience Allah places a seal over the hearts and ears. “Surely We have placed coverings over their hearts, such that they understand it not, and in their ears a deafness. Even if you call them to guidance, they will never be rightly guided.” Their hearts are covered.

The heart within this Islamic tradition has been given a lot of importance. It’s considered to be the center of understanding and enlightenment. It’s the center of faith, belief, reliance, and true comprehension; true recognition of the truth. Modern science attributes this to the mind and the intellect but we understand it to be the heart. The heart is “a subtle tenuous substance of an ethereal spiritual sort, which is connected with the physical heart. This subtle tenuous substance is the real essence of man. The heart is the part of man that perceives and knows and experiences; it is addressed, punished, rebuked, and held responsible…” The heart in the Islamic tradition is the center of being, intellect, and consciousness. So those who turn away from Allah, reject the truth and engage in sin and disobedience, a seal is placed over their hearts. They’re no longer able to perceive and recognize the truth; they can’t tell right from wrong.

Similarly, a “deafness” is placed in their ears. Meaning they hear the truth being spoken but they’re unable to understand and comprehend. That’s why Allah then consoles and comforts the Prophet ﷺ by telling him that if you invite them towards guidance they will never be guided. Again this is a result and consequence of their own actions and choices. Allah ﷻ tells us this elsewhere in the Qur’ān as well. For example, in Surah Al-Mutafifīn Allah says, “Nay! But on their hearts is the Ran (covering of sins and evil deeds) which they used to earn.” “Allah has set a seal on their hearts and on their hearings, (i.e. they are closed from accepting Allah’s Guidance), and on their eyes, there is a covering. Theirs will be a great torment.” “These people who treat what Allah has bestowed from on high with mockery and who ridicule His warnings cannot understand the Qur’ān or comprehend its message. Hence, Allah places over their hearts screens which prevent them from understanding it. In their ears, He causes a sort of deafness so that they cannot hear it. He has also willed that, because of their deliberate refusal and willful turning away from His guidance, they will never be guided. For guidance to penetrate people’s hearts, such hearts must be open to receive it in the first place.”

Despite their pride, arrogance, ignorance, stubbornness, and refusal to accept the truth Allah ﷻ in His infinite mercy delays their punishment. He gives them time to reflect, ponder, think, recognize their mistakes and repent.

Verse 58: And your Lord is Forgiving, Possessed of mercy. Were he to take them to task for that which they have earned, He would have hastened the punishment for them. Nay, but theirs is an appointed time, beyond which they shall find no refuge.

Allah ﷻ is Al-Ghafūr, the All-Forgiving, the Possessor of infinite and limitless mercy. He forgives regardless of how much a person has sinned or how major or grave the sin is. And He continues to forgive as a long as a person turns back to Him in forgiveness and repentance. And His mercy is infinite; it encompasses every single thing in this universe. If Allah ﷻ wanted to He could have held people accountable for what they’ve done immediately. If that were the case he would have brought punishment upon them in this world without any delay. As Allah ﷻ tells is in Surah Fātir, “And if Allah were to punish men for that which they earned, He would not leave a moving (living) creature on the surface of the earth, but He gives them respite to an appointed term, and when their term comes, then verily, Allah is Ever All-Seer of His slaves.” Instead, Allah ﷻ has set an appointed time for their punishment, which can come in this world or the next. It’s up to Allah.

Verse 59: And those towns, We destroyed them for the wrong they did, and We set an appointed time for their destruction.

Allah is reminding them of the past nations that were destroyed because of their rejection and disobedience such as, ‘Aad, Thamūd and the people of Lūt (as). The Qur’ān repeatedly refers to the destruction of whole towns as a result of their disbelief and wrongdoing. All of these references are found in Makkan revelation because they’re mostly intended as warnings for the Quraysh of Makkah.

Shaykh Furhan Zubairi serves as the Director of Religious Education at the Institute of Knowledge in Diamond Bar, CA. He regularly delivers khutbahs and lectures at various Islamic Centers and events in southern California.

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Lesson 11 From Surah Al-Kahf

Tafsir Verses 72-81

Shaykh Furhan Zubairi



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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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Why I Turned to Tech to Catch Laylatul Qadr

Make sure you maximize your sadaqah





By Ismael Abdela

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

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

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

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

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

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

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

To catch Laylatul Qadr with MyTenNights, visit their website

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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