Friday Khutba Synopsis
2025: A Year of Hope and Renewal for Islam
بسم الله الرحمن الرحيم
In the name of Allah, the Compassionate, the Merciful
Khutbah 01-10-2025
I AM as you Think of ME
I Am as you think of Me is what Allah (SWT) said in a sacred hadith (Qudsi).
In one of the most profound sacred narrations (Hadith Qudsi), Allah (SWT) declares: “I am as My servant thinks of Me, and I am with him when he remembers Me. By Allah, Allah is more pleased with the repentance of His servant than one of you who finds his lost camel in the wilderness. Whoever draws near to Me by a handspan, I will draw near to him by an arm’s length. And whoever draws near to Me by an arm’s length, I will draw near to him by a fathom’s length. And if he comes to Me walking, I will go to him running.” (Muslim)
This hadith, narrated by Abu Huraira (RAA), encapsulates the boundless mercy, love, and closeness of Allah (SWT) to His servants. It offers profound lessons of hope, trust, and encouragement, urging believers to maintain a positive view of their Creator. The hadith emphasizes Allah’s joy at the repentance of His servants and His readiness to accept those who seek closeness to Him through acts of remembrance, repentance, and devotion.
A Call to Think Well of Allah:
The opening statement of the hadith, “I am as My servant thinks of Me,” highlights the importance of having good expectations of Allah (SWT). It emphasizes the central role of our perception of Allah (SWT) in shaping our relationship with Him. Allah (SWT) treats His servant in accordance with their expectations. If a believer views Allah as merciful, forgiving, and compassionate, they will experience these attributes in their interactions with Him. Conversely, negative assumptions, such as despairing of Allah’s mercy, may lead a person to distance themselves from His forgiveness and grace.
This statement teaches us to always think positively of Allah, regardless of our circumstances. In moments of ease or difficulty, we are reminded to trust in His mercy and to never lose hope even in the darkest times. Allah (SWT) says in the Qur’an: “Do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.” [al-Zumar, 39:53] This ayah reinforces the importance of maintaining a hopeful and trusting outlook, knowing that Allah’s mercy encompasses all.
The Closeness of Allah to His Servants:
The hadith continues: “I am with him when he remembers Me.” This profound statement assures believers that Allah (SWT) is always near to those who engage in His remembrance (dhikr). This nearness is not a physical proximity, as Allah (SWT), the Exalted, is beyond space and place, but rather a spiritual closeness that encompasses Allah’s care, guidance, and support.
When a servant remembers Allah (SWT)—whether through glorification, praise, supplication, seeking forgiveness, or reflection—they attain a special connection with their Creator. “Indeed, Allah is with those who are mindful of Him and those who are doers of good.” [al-Nahl, 16:128]
When a servant remembers Allah (SWT)—whether through glorification, praise, supplication, seeking forgiveness, or reflection—they attain a special connection with their Creator. “Indeed, Allah is with those who are mindful of Him and those who are doers of good.” [al-Nahl, 16:128]
The Qur’an frequently highlights the tranquility and peace that come from remembering Allah. Allah (SWT) says, “Those who have believed and whose hearts find comfort by the remembrance of Allah. Is it not with the remembrance of Allah that hearts find comfort?” [al- Ra’d, 13:28]
This comfort stems from the awareness that Allah is always with those who turn to Him. Tranquility descends upon gatherings of remembrance. The Prophet Muhammad (SAW) further emphasized this in a hadith. He (SAW) said, “People will not sit in an assembly in which they remember Allah without angels surrounding them, mercy covering them, tranquility descending upon them, and Allah mentioning them among those who are with Him.” (Muslim) These blessings illustrate the immense spiritual rewards of engaging in dhikr, which strengthens the bond between the servant and their Lord.
A believer who remembers Allah (SWT) in all aspects of their life will find their efforts and life blessed. The remembrance of Allah (SWT) serves as an expiation for sins and a means of elevating one’s status.
Remembrance of Allah involves both the tongue and the heart and includes:
Glorifying Allah (Subhan Allah), praising Him (Alhamdulillah), declaring His oneness (La ilaha illa Allah), and magnifying Him (Allahu Akbar).
Reciting and reflecting upon the Qur’an, “Indeed, it is We who sent down the Qur’an (Dhikr) and indeed, We will protect it (from corruption).” [al-Hijr, 15:9] Similarly, Allah (SWT) said, “And We have sent down to you (O Prophet) the Reminder (al-dhikr), so that you may explain to the people what was sent to them, so that they may reflect.” [al-Nahl 16:44]
Another form of remembrance is supplication, as in: “O Allah, help me to remember You, be grateful to You, and perfect my worship of You.” Seeking forgiveness is another vital aspect, as exemplified by the supplication: “I seek forgiveness from Allah (Astaghfirullah).” Both remembrance and seeking forgiveness are essential acts of devotion.
Servants of Allah remember Him in all situations. Allah (SWT) says: “So remember Me; I will remember you. Be grateful to Me and never be ungrateful.” [al-Baqarah, 2:152]. Whether in times of ease or hardship, in public or in private, remembrance of Allah should always remain an integral part of a believer’s life.
Consequences of Neglecting Remembrance
Neglecting the remembrance of Allah (SWT) results in the loss of this special closeness. Allah (SWT) says, “And whoever turns away from the remembrance of the Most Merciful – We appoint for him a devil, and he is to him a companion.” [al-Zukhruf 43:36] This means that those who forget Allah’s remembrance become vulnerable to falling into the traps of Satan.
The Prophet SAW) emphasized the importance of remembrance. He (SAW) said, “The example of the one who remembers his Lord and the one who does not is like the example of the living and the dead.” The believer who remembers Allah is spiritually alive, while the one who is heedless is in a state of spiritual death.
The remembrance of Allah (Dhikr) should be a constant aspect of a Muslim’s life, as it is the source of peace, tranquility, and blessings. It is the connection that binds the servant to his Lord and grants him divine closeness and mercy in both this world and the Hereafter.
We ask Allah (SWT) to make us among those who constantly remember Him in all circumstances and grant our hearts His closeness and care.
Allah’s Joy at the Repentance of His Servants
The hadith vividly illustrates Allah’s immense joy at the repentance of His servants with a striking comparison, “By Allah, Allah is more pleased with the repentance of His servant than one of you who finds his lost camel in the wilderness.” This imagery depicts a person in a desolate place, utterly dependent on their lost camel for survival. Their relief and joy upon finding it is overwhelming, yet Allah’s joy at a servant’s repentance surpasses even this.
This comparison highlights Allah’s boundless compassion and eagerness to forgive. No matter how far a person has strayed, Allah (swt) is always ready to accept their repentance and dispense His infinite Mercy. In a hadith, the Prophet (SAW) said: “Allah has divided mercy into 100 parts. He kept 99 parts with Himself and sent down one part to the earth. From that one part, the creation is merciful to each other, such that a horse raises its hoof over its child for fear of trampling it.” (Bukhari and Muslim) This demonstrates the infinite nature of Allah’s mercy, which far surpasses any human conception.
Drawing Closer to Allah
The latter part of the hadith beautifully illustrates Allah’s eagerness to draw closer to those who make even the smallest effort to approach Him: “Whoever draws near to Me by a handspan, I will draw near to him by an arm’s length. And whoever draws near to Me by an arm’s length, I will draw near to him by a fathom’s length. And if he comes to Me walking, I will go to him running.” These statements symbolize Allah’s generosity and eagerness to welcome and embrace His servants.
Any small step taken by a servant toward Allah (SWT) is reciprocated by Allah in a far greater measure. Any act of devotion, no matter how small, is met with an overwhelming response from Allah (SWT). This serves as a powerful encouragement for believers to take proactive steps, knowing that their efforts will be magnified by Allah’s grace.
The Qur’an repeatedly reassures believers of Allah’s responsiveness: “Call upon Me; I will respond to you.” [Ghafir, 40:60] This divine promise reminds us that Allah’s door is always open. He is never distant from those who seek Him sincerely.
Lessons Derived from the Hadith
This hadith provides several key lessons for believers:
- Positive Expectations of Allah: Believers must always have a hopeful view of Allah, trusting in His mercy and compassion. Allah (SWT) treats His servants according to their perception of Him, and a positive outlook strengthens one’s relationship with Him.
- The Importance of Dhikr: Remembering Allah (dhikr) brings spiritual closeness, tranquility, and blessings. Acts of dhikr, such as glorification, praise, and supplication, are powerful means of maintaining this connection.
- The Joy of Repentance: No sin is too great for Allah’s forgiveness. Repentance not only erases sins but also brings immense joy to Allah, demonstrating His eagerness to accept those who turn to Him with sincere hearts.
- Taking Steps Toward Allah: Even small efforts to draw closer to Allah (SWT) are met with immense grace and favor. Believers are encouraged to consistently strive in their devotion, knowing that Allah (SWT) multiplies their efforts manifold. Allah’s eagerness to accept those who turn to Him illustrates His infinite love and compassion for His creation.
- The Consequences of Neglecting Remembrance: Neglecting Allah’s remembrance leads to spiritual deprivation and vulnerability to Satan’s influence. The Prophet (SAW) warned, “The example of the one who remembers his Lord and the one who does not is like the example of the living and the dead.” (Bukhari)
This sacred hadith serves as a profound reminder of Allah’s boundless mercy, love, and readiness to forgive. It encourages believers to maintain hope, seek closeness to Allah through remembrance and repentance, and trust in His infinite compassion. As Allah (SWT) says in the Qur’an, “Say, ‘O My servants who have transgressed against themselves, do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.’” [al-Zumar, 39:53]
Conclusion
We ask Allah to make us among those who constantly remember Him, repent to Him sincerely, and draw closer to Him with humble hearts and righteous deeds. May He bless us with His mercy and grant us the ultimate success in this world and the Hereafter. Ameen.
END
2025: A Year of Hope and Renewal for Islam
بسم الله الرحمن الرحيم
In the name of Allah, the Compassionate, the Merciful
Synopsis of Friday Sermon
2025: A Year of Hope and Renewal for Islam
یُرِیدُونَ أَن یُطۡفِئُوا۟ نُورَ ٱللَّهِ بِأَفۡوَ ٰهِهِمۡ وَیَأۡبَى ٱللَّهُ إِلَّاۤ أَن یُتِمَّ نُورَهُۥ وَلَوۡ كَرِهَ ٱلۡكَـٰفِرُونَ
“They wish to extinguish Allah’s light with their mouths, but Allah will only allow
His light to be perfected, even to the dismay of the disbelievers.” [al-Tawbah, 9:32]
The year 2025 dawns, and the Muslim Ummah faces continued turmoil. The ongoing Gaza war, the crises in Syria, Sudan, Yemen, Libya, Iraq, and Somalia paint a bleak picture, often leaving one with a sense of despair and hopelessness. Such feelings are natural, given the scale of oppression and suffering, but as Muslims, we are reminded to never lose hope and to place our trust in Allah’s promises and miracles. Despite the challenges, 2025 brings with it more good news than bad news for the Ummah and hope for a brighter future and renewal of strength.
This year marks not just the beginning of a new calendar year but also the end of the first quarter of the third millennium. The third millennium was predicted by many Islamic scholars, including the late Sheikh Yusuf Al-Qaradawi (RA), to be the millennium of Islam.
The Islamic Awakening, which began in the late 20th century, in the 1970s, 1980s. and 1990s, was seen as a revival of Islamic identity, thought, and practice. However, the West, led by the United States, sought to crush this awakening through their so-called “War on Terror,” which was, in reality, a “War on Islam.”
In the aftermath of the tragic events of 9/11, then President George W. Bush openly declared, “This crusade, this war on terrorism, is going to take a while.” The Qur’an foretells such enmity, stating, “Hatred has already appeared from their mouths, but what their hearts conceal is far worse. We have made Our revelations clear to you, if only you understood.” [Aal ‘Imran, 3:118]
While it would have been politically incorrect to openly declare a war on Islam, the term “Terror” was used as a cover. This campaign against Muslim-majority countries was not just a response to terrorism but part of a broader agenda. General Wesley Clark, a former NATO commander, revealed that after 9/11, the U.S. government devised a five-year plan to attack seven Muslim-majority countries: Iraq, Syria, Lebanon, Libya, Iran, Somalia, and Sudan.
Yet, as history has shown, these plans failed. The United States withdrew from Afghanistan after a 20-year war in disgrace, left Iraq defeated, and failed to follow through on their ambitions to control Syria, Lebanon, Libya, Iran, Somalia, and Sudan. Allah (SWT) reminds us, “They plan, and Allah plans. And Allah is the best of planners.” [Aal ‘Imran, 3:54]
Despite their attempts to suppress Islam, Allah (SWT) has promised the continuation and eventual triumph of this Ummah. As believers, we should feel reassured knowing that this Ummah will endure until the end of time. The Prophet Muhammad (SAW) said in a lengthy hadith describing the coming of the Dajjal, “I am the last of the prophets, and you are the last of the nations.”
This good news affirms that no nation will ever replace the Ummah of Muhammad (SAW). While other nations and civilizations have risen and fallen, this Ummah will persist until the Day of Judgment. Such resilience and continuity are part of Allah’s divine decree and plan.
In 2025, let us remember that the trials we face are temporary, and the ultimate victory belongs to Islam. Let us place our trust in Allah’s promises and remain steadfast in faith, striving to fulfill our duties as Muslims. Every hardship carries with it an opportunity for growth, renewal, and the eventual triumph of truth over falsehood.
In another hadith narrated by Abu Hurairah, the Prophet (SAW) said, “We who are last shall be first on the day of resurrection and we shall be the first to enter Paradise …” (Muslim)
Rejoice in 2025 and beyond! You are part of this blessed Ummah, and, in sha Allah, you will be among the first to take a stand on the Day of Judgment and enter Paradise.
The challenges we face, from Palestine to Syria, Sudan, Yemen, and beyond, should not lead us to despair. Rather, they are a sign that Allah’s plan is unfolding, and His promises to this Ummah remain true.
This Ummah is destined for honor and victory, as long as we hold firm to taqwa (God-consciousness) and righteous deeds. Allah (SWT) reminds us in the Qur’an, “To Allah belongs the honor, and to His Messenger, and to the believers.” [Al-Munafiqun, 63:8]
We must always feel dignified and confident as Muslims. Shame and insecurity are not traits of this noble Ummah. Allah (SWT) has declared this Ummah as the best of nations, “You are the best Ummah raised for humanity, you enjoin the good, forbid the wrong (evil), and believe in Allah. Had the People of the Book believed, it would have been better for them. Some of them have believed, but most are rebellious.” [Aal ‘Imran, 3:110]
Our trials may seem overwhelming, but they serve a greater purpose. Despite the vilification of Islam post-9/11 and the so-called “War on Terror,” which many recognize as a “War on Islam,” Islam continues to spread. Consider this, how many non-Muslims embraced Islam after 9/11 without any direct effort from Muslims? How many people have embraced Islam since the Gaza crisis of October 2023? These events that appear as hardships to us are, in fact, signs of Allah’s divine plan.
The Prophet Muhammad (SAW) gave us glad tidings. According to Tamim al-Dari (RAA), the Prophet (SAW) said, “This matter (Islam) will reach wherever the night and day reach. Allah will not leave a house made of mud or hair (i.e., dwellings of settled people and nomads), except that He will cause this religion to enter it, bringing honor to the honorable (those who accept it) and humiliation to the disgraceful (those who reject it).” (Musnad Ahmad)
Another narration from Miqdad ibn Al-Aswad (RAA) says: “There will not remain on the surface of the earth a single house made of brick or a camel’s hair tent except that Allah will cause the word of Islam to enter it, with the honor of an honorable person or the humiliation of a humiliated person. Allah will either honor them by making them of its people or humiliate them, so they submit to it.” (Musnad Ahmad).
These Hadiths remind us of Islam’s universality and its eventual global acceptance. Every household on earth will come to know the truth of Islam, either through conviction or through the humbling of circumstances. This is not about forced conversion but about the divine promise that Islam’s light will reach every corner of the world.
There will always be a group from the ummah who will remain steadfast standing on Haq. Thawban, the servant of the Prophet mentioned what the Prophet (SAW) once said. He (SAW) said, “A group from my Ummah (nation) will continue to remain manifestly upon the truth, victorious over their opponents. They will not be harmed by those who abandon or oppose them, until the command of Allah comes (or he said, until the Hour is established).” (Muslim)
Another narration although classified as ghareeb narrated by Imran bin al-Husain, it is added, “The Prophet (SAW)) said, I looked at this group and found that they are the people of Al-Sham (Greater Syria).” (al-Jorqani)
Explanation:
1. “A group from my Ummah will continue to remain manifestly upon the truth”:
This refers to a group of Muslims who will consistently uphold the truth, follow the correct teachings of Islam, and remain steadfast in their faith. They will adhere to the Qur’an and Sunnah despite the trials, challenges, and oppositions they face.
2. “Victorious over their opponents”:
This includes spiritual, moral, and intellectual victories in addition to material victories. They will remain firm in their faith and continue to spread the message of Islam.
The resilience of the oppressed people in Syria is an example of such group who stood against tyranny. Their steadfastness in faith and their fight for justice exposed the cruelty of the oppressors ensuring that the truth prevails over lies. The Bashar regime whose cruel treatment of Syrians endured for more than 5 decades have perished.
Similarly, the struggle of the Palestinian people against occupation and oppression is a testament to their unwavering faith, moral integrity, and commitment to justice. Even though they face immense suffering, their cause continues to inspire global solidarity, showing that their oppressors have failed to extinguish the truth.
Allah (SWT) confirms, “They wish to extinguish Allah’s light with their mouths, but Allah will only allow His light to be perfected, even to the dismay of the disbelievers.” [al-Tawbah, 9:32] A similar ayah in surah al-Saff states, “They wish to extinguish Allah’s light with their mouths, but Allah will ˹certainly˺ perfect His light, even to the dismay of the disbelievers.” [al-Saff, 61:9)
3. “They will not be harmed by those who abandon or oppose them”:
Even if others forsake them or refuse to support their cause, this group will persevere and stay strong. Their reliance on Allah and their adherence to the truth will protect them from discouragement, or deviation from the right path.
Examine for instance the condition of the Palestinians, the whole world including Muslim and Arab countries have abandoned them, yet you find them steadfast, unwavering in their struggle for freedom truth and justice.
4. “Until the command of Allah comes (or he said, until the Hour is established)”:
This implies that this steadfast group will exist until the end of times, remaining a beacon of truth and guidance for the rest of the Ummah. The “command of Allah” can refer to major events such as the coming of the Day of Judgment.
5. “I looked at this group and found that they are the people of al-Sham”:
In this context, al-Sham refers to the region of Greater Syria, which includes modern-day Syria, Lebanon, Palestine and Jordan. Historically, al-Sham has been a significant region for Islamic history and scholarship, hosting numerous pious scholars, martyrs, and defenders of Islam.
In fact, many hadiths mention al-Sham. The mention of al-Sham is to highlight its historical and spiritual significance in Islam. It has been referred to in the Qur’an (surah al-Isra’) as a blessed land and it remains a place of struggle and perseverance for the Muslim Ummah.
The struggle of the Palestinians and the Syrians emphasize the importance of steadfastness in the face of adversity. They serve as an example of unwavering faith and determination, regardless of external challenges or internal betrayals.
The events in Palestine and Syria give us hope and reassurance for the Ummah particularly during times of trials and difficulties. It reassures Muslims that a group of believers will always uphold the truth and serve as a source of strength and guidance.
The region of al-Sham continues to face immense trials, and Muslims are reminded to support its people through prayer, advocacy, and charity, as they are fulfilling a significant role in the larger narrative of Islam.
We are reminded of the enduring power of truth and the promise that there will always be those who carry the banner of Islam with sincerity and conviction.
For how long will the criminals and oppressors continue their cruelty and oppression? Allah (SWT) in surah al-Sajdah informs, “And who is more unjust than one who is reminded of the signs of his Lord, then turns away from them? Surely, We will exact retribution upon the criminals.” [al-Sajdah, 32:22] This ayah serves as a reminder of Allah’s ultimate justice.
The following hadith tells us that in the year 2025, 2026, 2100 and beyond there will always be a group of believers fighting for the truth. Jabir Ibn Abdullah reported that the Messenger of Allah (SAW) said, “A group from my nation will continue fighting for the truth, prevailing until the Day of Judgment.” (Muslim)
In a similar hadith narrated by Abu Hurairah (RAA) the Prophet (SAW) prophesied the current events making a reference to Damascus. He (SAW) said, “There will always be a group from my Ummah fighting on the gates of Damascus and its surroundings, and on the gates of Jerusalem and its surroundings. They will not be harmed by those who abandon them. They will remain steadfast upon the truth until the Day of Judgment.” (Musnad Ahmad)
In this hadith, The Prophet Muhammad (SAW) foretells that there will always remain a group of believers who stand firm in defense of justice, truth, and faith, particularly in the blessed regions of Damascus (Syria) and Jerusalem (Palestine). These individuals will continue to uphold the truth and defend their lands and beliefs, regardless of the trials and challenges they face.
Even if others fail to support them (whether morally, financially, or physically) they will persevere, relying on their faith and the support of Allah. It serves as a reminder to believers that true victory comes from Allah (SWT), not from the approval or aid of others.
Who had ever thought the Assad Regime will be toppled in just 11 days. “How often small groups have defeated large groups by God’s authority. God is with those who endure.” [al-Baqarah, 2:249]
It is truly a miracle. We believe in miracles. Miracles were not meant only for Prophets and Messengers. Allah can perform miracles anytime and anywhere. Allah (SWT) promises, “If you help (the cause of) Allah, Allah will help you and make you firm and steadfast.” [Muhammad, 47:7]
Both Damascus and Jerusalem hold special significance in Islamic history and tradition. Jerusalem is home to al-Masjid al-Aqsa, the first qibla (direction of prayer) and one of the three most sacred mosques in Islam. Damascus has also been historically significant as a center of Islamic knowledge and civilization. This hadith affirms the blessed status of these regions and their continued importance in the spiritual and political struggles of the Muslim Ummah.
The struggle for justice, faith, and the defense of sacred lands will persist as a defining characteristic of the Muslim Ummah.
The struggles of the people of Palestine, particularly in Jerusalem and al-Aqsa, reflect the enduring relevance of this prophecy. These individuals continue to resist occupation, oppression, and tyranny, demonstrating remarkable faith and courage despite global neglect and betrayal.
What lessons do we learn from the hadiths and current events?
- Support the Truth: Believers must stand in solidarity with those who are upholding justice and defending sacred lands. This includes moral, financial, and spiritual support, as well as raising awareness about their struggles.
- Remain Firm in Faith: Just as the hadith highlights the steadfastness of this group, Muslims everywhere must remain committed to their faith and principles, even in the face of trials and opposition. “O you who believe, be patient, help one another to endure, be resilient and have taqwa of Allah, so you may succeed.” [Aal ‘Imran, 3:200]
- Trust in Allah’s Promise: We must believe in Allah’s Promise that He will aid the righteous, and their perseverance will lead to ultimate success, even if victory seems delayed in this world. “Surely, Allah is with those who have taqwa and those who are doers of good.” [al-Nahl, 16:128] The promise of Allah’s support for those who remain steadfast in their faith and purpose is indeed true. “So be patient, for the promise of Allah is certainly true. And do not be disturbed by those who have no sure faith.” [al-Roum, 30:60] Indeed Allah (SWT) does not go back on His promise but most people do not understand and know.
As members of this Ummah, we have a role to play. Let us embody the teachings of Islam, uphold justice, spread peace, and remain steadfast in faith. Allah (SWT) has honored us with this responsibility, and we must rise to the occasion. Our trials are temporary, but Allah’s promises are eternal. Let us trust in His plan and strive for a future where the message of Islam is a source of hope, guidance, and peace for all of humanity.
May Allah (SWT) help us be among those groups who will remain steadfast standing on on the truth and struggle to establish it, Ameen.
END
Trials of the Last Days
بسم الله الرحمن الرحيم
In the name of Allah, the Compassionate, the Merciful
Synopsis of Ameer Mustapha Elturk
Trials of the Last Days
الم أَحَسِبَ ٱلنَّاسُ أَن یُتۡرَكُوۤا۟ أَن یَقُولُوۤا۟ ءَامَنَّا وَهُمۡ لَا یُفۡتَنُونَوَلَقَدۡ فَتَنَّا ٱلَّذِینَ مِن قَبۡلِهِمۡۖ فَلَیَعۡلَمَنَّ ٱللَّهُ ٱلَّذِینَ صَدَقُوا۟ وَلَیَعۡلَمَنَّ ٱلۡكَـٰذِبِینَ
Do men think that they will be left alone on saying, “We believe”, and that they will not be tested
We certainly tested those before them. And ˹in this way˺ Allah will clearly distinguish between those who are truthful and those who are liars.
عَنْ حُذَيْفَةَ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ تُعْرَضُ الْفِتَنُ عَلَى الْقُلُوبِ كَالْحَصِيرِ عُودًا عُودًا فَأَيُّ قَلْبٍ أُشْرِبَهَا نُكِتَ فِيهِ نُكْتَةٌ سَوْدَاءُ وَأَيُّ قَلْبٍ أَنْكَرَهَا نُكِتَ فِيهِ نُكْتَةٌ بَيْضَاءُ حَتَّى تَصِيرَ عَلَى قَلْبَيْنِ عَلَى أَبْيَضَ مِثْلِ الصَّفَا فَلَا تَضُرُّهُ فِتْنَةٌ مَا دَامَتْ السَّمَاوَاتُ وَالْأَرْضُ وَالْآخَرُ أَسْوَدُ مُرْبَادًّا كَالْكُوزِ مُجَخِّيًا لَا يَعْرِفُ مَعْرُوفًا وَلَا يُنْكِرُ مُنْكَرًا إِلَّا مَا أُشْرِبَ مِنْ هَوَاهُ
صحيح مسلم كتاب الإيمان باب بيان أن الإسلام بدأ غريبا وسيعود غريبا وأنه يأرز بين المسجدين
Hudhayfah reported: The Messenger of Allah, peace and blessings be upon him, said, “Tribulation will be exposed to the hearts of people like a reed mat woven, stick by stick. Any heart afflicted by them will have a black mark put into it, but any heart that rejects them will have a white mark put into it. Thus, there will be two kinds of hearts: one is pure like a white gemstone; it will not be harmed by any trial as long as the heavens and earth endure. The other is black and dusty like a worn-out vessel, neither acknowledging good nor rejecting evil, rather absorbed in its desires.”
Trials of the Last Days
Introduction:
All praise is due to Allah, who created life and death to test which of us is best in deeds.We send peace and blessings upon our beloved Prophet Muhammad (peace and blessings be upon him), who guided us through the darkness of tribulations with the light of revelation. today’s sermon addresses the trials of the Last Days and the condition of the hearts during these turbulent times.
Tribulations and the Condition of the Heart
Hudhayfah ibn Al-Yaman (may Allah be pleased with him) narrated a profound hadith in which the Prophet Muhammad (peace and blessings be upon him) described how tribulations will test the hearts of people. The Prophet (peace and blessings be upon him) said:
تُعْرَضُ الْفِتَنُ عَلَى الْقُلُوبِ كَالْحَصِيرِ عُودًا عُودًا
“Tribulation will be exposed to the hearts of people like a reed mat woven, stick by stick
تُعْرَضُ الْفِتَنُ عَلَى الْقُلُوبِ كَالْحَصِيرِ عُودًا عُودًا
Any heart afflicted by them will have a black mark put into it,
وَأَيُّ قَلْبٍ أَنْكَرَهَا نُكِتَ فِيهِ نُكْتَةٌ بَيْضَاءُ
but any heart that rejects them will have a white mark put into it.
حَتَّى تَصِيرَ عَلَى قَلْبَيْنِ عَلَى أَبْيَضَ مِثْلِ الصَّفَا فَلَا تَضُرُّهُ فِتْنَةٌ مَا دَامَتْ السَّمَاوَاتُ وَالْأَرْضُ
Thus, there will be two kinds of hearts: one is pure like a white gemstone; it will not be harmed by any trial as long as the heavens and earth endure
وَالْآخَرُ أَسْوَدُ مُرْبَادًّا كَالْكُوزِ مُجَخِّيًا لَا يَعْرِفُ مَعْرُوفًا وَلَا يُنْكِرُ مُنْكَرًا إِلَّا مَا أُشْرِبَ مِنْ هَوَاهُ
The other is black and dusty like a worn-out vessel, neither acknowledging good nor rejecting evil, rather absorbed in its desires.” (Sahih Muslim).This hadith illustrates the transformative effect of trials on the human heart. Those who stand firm and reject the temptations of tribulation will have hearts purified and illuminated like white gemstones. On the other hand, those who give in to these tests will have hearts darkened, losing the ability to distinguish between good and evil.
The Nature of Trials in the Last Days
IT should not come as a surprise to those who are familiar of the Quran. Allah promised to test His servants with tribulations in order to distinguish between those of us who are truthful and sincere versus those who are not. He says in the Qur’an:
الم أَحَسِبَ ٱلنَّاسُ أَن یُتۡرَكُوۤا۟ أَن یَقُولُوۤا۟ ءَامَنَّا وَهُمۡ لَا یُفۡتَنُونَ
“Do the people think that they will be left to say, ‘We believe,’ and they will not be tested?” (Surah Al-‘Ankabut 29:2).
the trials of the Last Days reflects deeply on the events happening in Gaza, Syria, and other places where oppression, suffering, and tribulation are rampant.
1. The Exposure of Tribulations to Hearts
The oppression, war, and humanitarian crises in Gaza, Lebanon and Syria are tests of faith and resilience for the entire Muslim Ummah. These events expose the hearts of individuals and communities to tribulations. For those who respond with patience, steadfastness, and unwavering commitment to Allah’s commands, their hearts are purified and strengthened. These are the hearts described as “pure like a white gemstone.”
أَبْيَضَ مِثْلِ الصَّفَا فَلَا تَضُرُّهُ فِتْنَةٌ مَا دَامَتْ السَّمَاوَاتُ وَالْأَرْضُ
The people enduring unimaginable hardships in Gaza, and Syria exemplify this purity. Despite their trials, they remain steadfast in their faith, relying on Allah and refusing to abandon their principles or belief in His justice. Their suffering becomes a testimony to their faith and their trust in Allah’s ultimate plan.
On the other hand, this hadith warns of hearts that become desensitized to the suffering of others, especially in the face of such crises. For those who remain indifferent, turn away, or even justify oppression, their hearts risk becoming “black and dusty,” incapable of recognizing good or rejecting evil. This condition serves as a dire warning to the global community, to the ummah, urging self-reflection on how we respond to such calamities.
2. The Role of Desires and Injustice
The Prophet (peace and blessings be upon him) describes the blackened heart as “absorbed in its desires,” which reflects the moral decay of those who prioritize personal gain, power, or worldly interests over justice and compassion. In the context of Gaza and Syria, this could refer to oppressive regimes, global powers, or individuals who perpetuate or enable the violence for political or material benefit. These actions are rooted in selfish desires and a disregard for human rights, human dignity and divine accountability.
As for those who strive to alleviate the suffering—whether through dua, activism, aid, or raising awareness—they demonstrate the rejection of tribulations that threaten to corrupt the heart. They embody the Quranic injunction to stand for justice, even against great odds:
5:8 یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ كُونُوا۟ قَوَّ ٰمِینَ لِلَّهِ شُهَدَاۤءَ بِٱلۡقِسۡطِۖ وَلَا یَجۡرِمَنَّكُمۡ شَنَءَانُ قَوۡمٍ عَلَىٰۤ أَلَّا تَعۡدِلُوا۟ۚ ٱعۡدِلُوا۟ هُوَ أَقۡرَبُ لِلتَّقۡوَىٰۖ وَٱتَّقُوا۟ ٱللَّهَۚ إِنَّ ٱللَّهَ خَبِیرُۢ بِمَا تَعۡمَلُونَ ٨
“O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness.” (Surah Al-Ma’idah 5:8).
3. A Test for the Global Ummah
The trials in Gaza and Syria are not limited to those living within these regions. They are a test for the entire Ummah. Allah is exposing our collective response to the suffering of our brothers and sisters. Will we stand in solidarity with the oppressed, or will we turn away, consumed by our own distractions and desires? How we react to tribulations shapes the state of our hearts.
4. Patience and Hope in Allah’s Justice
The people of Gaza and Syria are enduring immense hardships with extraordinary patience, embodying the Quranic description of those who are steadfast:
إِنَّ ٱلَّذِینَ قَالُوا۟ رَبُّنَا ٱللَّهُ ثُمَّ ٱسۡتَقَـٰمُوا۟ تَتَنَزَّلُ عَلَیۡهِمُ ٱلۡمَلَـٰۤىِٕكَةُ أَلَّا تَخَافُوا۟ وَلَا تَحۡزَنُوا۟ وَأَبۡشِرُوا۟ بِٱلۡجَنَّةِ ٱلَّتِی كُنتُمۡ تُوعَدُونَ
“Indeed, those who have said, ‘Our Lord is Allah’ and then remained steadfast—the angels will descend upon them, [saying], ‘Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.'” (Surah Fussilat 41:30).
بَعَثَ مُعَاذَ بْنَ جَبَلٍ إِلَى الْيَمَنِ فَقَالَ “ اتَّقِ دَعْوَةَ الْمَظْلُومِ فَإِنَّهَا لَيْسَ بَيْنَهَا وَبَيْنَ اللَّهِ حِجَابٌ
“Beware of the supplication of the oppressed, for there is no barrier between it and Allah.” (Bukhari and Muslim).
The oppressors in these regions may seem powerful now, but Allah’s justice will eventually manifest, and their wrongdoing will be accounted for.
5. Lessons for Us
the situation overseas serves as a reminder to remain steadfast in faith, to avoid becoming desensitized to suffering, and to work actively to support the oppressed in whatever ways we can—through dua, financial aid, spreading awareness, or political advocacy. We are reminded of the Prophet’s (peace and blessings be upon him) saying:
عَنِ النُّعْمَانِ بْنِ بَشِيرٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ وَتَعَاطُفِهِمْ مَثَلُ الْجَسَدِ إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالسَّهَرِ وَالْحُمَّى ”
”The believers, in their mutual love, mercy, and compassion, are like one body: if one part of the body feels pain, the rest of the body reacts with sleeplessness and fever.” (Bukhari and Muslim).
If we do not feel the pain of our brothers and sisters in Gaza, Lebanon, and Syria, Sudan, Kashmir, Burma, and everywhere where Muslims are going through immense trials, then we have become numb, desensitized to suffering, our hearts are dead.
we must reflect on the condition of our own hearts.
The trials of Gaza and Syria are a test of hearts, patience, and faith. Those enduring the suffering with steadfastness are exemplars of the “white gemstone” hearts, while the oppressors and the
indifferent risk blackened hearts consumed by desire.
Let us learn from this hadith to protect our hearts by rejecting evil, standing for justice, and supporting the oppressed. Let us also remember that Allah’s justice is inevitable and that He is the ultimate Helper and Protector of the oppressed:
وَلَا تَحۡسَبَنَّ ٱللَّهَ غَـٰفِلًا عَمَّا یَعۡمَلُ ٱلظَّـٰلِمُونَۚ إِنَّمَا یُؤَخِّرُهُمۡ لِیَوۡمࣲ تَشۡخَصُ فِیهِ ٱلۡأَبۡصَـٰرُ ٤٢
“And never think that Allah is unaware of what the wrongdoers do. He only delays them for a Day when eyes will stare [in horror].” (Surah Ibrahim 14:42).
May Allah protect the people of Gaza, Syria, and all oppressed people, grant them steadfastness, and purify our hearts to always reject tribulation and stand for truth. Ameen.
Brothers and sisters,
In the Last Days, these trials will be immense, and faith will waver like a flickering flame. The Prophet (peace and blessings be upon him) said:
عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ “ بَادِرُوا بِالأَعْمَالِ فِتَنًا كَقِطَعِ اللَّيْلِ الْمُظْلِمِ
“Hasten to do good deeds before tribulations come like patches of a dark night.
يُصْبِحُ الرَّجُلُ مُؤْمِنًا وَيُمْسِي كَافِرًا أَوْ يُمْسِي مُؤْمِنًا وَيُصْبِحُ كَافِرًا يَبِيعُ دِينَهُ بِعَرَضٍ مِنَ الدُّنْيَا ”
A man will wake up as a believer and go to bed as a disbeliever, or he will go to bed as a believer and wake up as a disbeliever, selling his religion for a small worldly gain.” (Sahih Muslim).
The trials will not only test our faith but also our values, ethics, and ability to distinguish between truth and falsehood. Some hearts will fall into darkness because they become desensitized to sin, prioritizing desires over divine guidance.
How to Protect the Heart from Trials
Brothers and sisters, the trials of the Last Days are real, but Allah has provided us with guidance to protect our hearts:
1) Hold Firm to the Qur’an and Sunnah:
The Qur’an and the teachings of the Prophet (peace and blessings be upon him) are our lifelines. Allah says:
“And hold firmly to the rope of Allah all together and do not become divided.” (Surah Aal-E-Imran 3:103).
In times of confusion, the Qur’an provides clarity, and the Sunnah shows us the practical way forward
The trials will not only test our faith but also our values, ethics, and ability to distinguish between truth and falsehood. Some hearts will fall into darkness because they become desensitized to sin, prioritizing desires over divine guidance.
2) Seek Knowledge and Awareness:
The Prophet (peace and blessings be upon him) warned us about the signs of the Last Days, so we should seek knowledge to recognize these signs. We are living the days of Dajjal. He (SAW) said:
“Whoever memorizes the first ten verses of Surah Al-Kahf will be protected from the Dajjal.” (Sahih Muslim).
3) Guard Your Heart Through Worship and Dhikr:
Regular worship, including prayer, fasting, and dhikr (remembrance of Allah), fortifies the heart against the whispers of Shaytan. The Prophet (peace and blessings be upon him) said:
“Verily, in the remembrance of Allah do hearts find rest.” (Surah Ar-Ra’d 13:28).
4) Pray for Protection:
The Prophet (peace and blessings be upon him) taught us to make the following dua:
لأم سلمة، رضي الله عنها، يا أم المؤمنين ما كان أكثر دعاء رسول الله صلى الله عليه وسلم، إذا كان عندك؟ قالت: كان أكثر دعائه: “يا مقلب القلوب ثبت قلبي على دينك” ((رواه الترمذي، وقال: حديث حسن)).
“O Turner of the hearts, keep my heart firm upon Your religion.” (Tirmidhi).
5) Enjoin Good and Forbid Evil:
Standing for truth and morality in times of fitnah is a duty upon all believers. The Prophet (peace and blessings be upon him) said:
عَنْ حُذَيْفَةَ بْنِ الْيَمَانِ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ “ وَالَّذِي نَفْسِي بِيَدِهِ لَتَأْمُرُنَّ بِالْمَعْرُوفِ وَلَتَنْهَوُنَّ عَنِ الْمُنْكَرِ أَوْ لَيُوشِكَنَّ اللَّهُ أَنْ يَبْعَثَ عَلَيْكُمْ عِقَابًا مِنْهُ ثُمَّ تَدْعُونَهُ فَلاَ يُسْتَجَابُ لَكُمْ ”
“By the One in whose hand is my soul, you must enjoin good and forbid evil, or Allah will soon send upon you a punishment. Then you will call upon Him, but He will not respond to you.” (Tirmidhi).
Second Khutbah
One may ask, Why go through tests and tribulations, What is The Wisdom Behind Tribulations?
Allah tests us not to harm us but to purify us, strengthen our faith, and prepare us for the ultimate success of the Hereafter. Allah says:
وَلَنَبۡلُوَنَّكُم بِشَیۡءࣲ مِّنَ ٱلۡخَوۡفِ وَٱلۡجُوعِ وَنَقۡصࣲ مِّنَ ٱلۡأَمۡوَ ٰلِ وَٱلۡأَنفُسِ وَٱلثَّمَرَ ٰتِۗ وَبَشِّرِ ٱلصَّـٰبِرِینَ
“And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient.” (Surah Al-Baqarah 2:155).
The trials of the Last Days, as severe as they may be, are a means to distinguish the righteous from the wicked
الم أَحَسِبَ ٱلنَّاسُ أَن یُتۡرَكُوۤا۟ أَن یَقُولُوۤا۟ ءَامَنَّا وَهُمۡ لَا یُفۡتَنُونَ
وَلَقَدۡ فَتَنَّا ٱلَّذِینَ مِن قَبۡلِهِمۡۖ فَلَیَعۡلَمَنَّ ٱللَّهُ ٱلَّذِینَ صَدَقُوا۟ وَلَیَعۡلَمَنَّ ٱلۡكَـٰذِبِینَ
Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “If Allah wills good for someone, He afflicts him with trials.”Source: Ṣaḥīḥ al-Bukhārī 5645
إِذَا أَحَبَّ اللهُ عَبْداً ابْتَلاهُ لِيَسْمَعَ تَضَرُّعَهُ
“When Allāh loves a servant, He tests him to hear his supplication.” (Tirmidhi).
brothers and sisters, the trials of the Last Days are a reality we must prepare for. These trials will test the strength of our hearts and the sincerity of our faith. Let us strive to protect our hearts through worship, knowledge, and steadfastness upon the Qur’an and Sunnah
Let us be among those whose hearts are purified like white gemstones, not darkened by desires and sin.
May Allah protect us from the trials of this world and the Hereafter, keep our hearts firm upon His religion, and make us among those who meet Him with sound hearts. For surely,
“Indeed, the ones who have said, ‘Our Lord is Allah’ and then remained steadfast—the angels will descend upon them, [saying], ‘Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.'” (Surah Fussilat 41:30).
Seekers of Knowledge
بسم الله الرحمن الرحيم
In the name of Allah, the Compassionate, the Merciful
Synopsis of Friday Sermon
Seekers of Knowledge
قُلِ ٱللَّهُمَّ مَـٰلِكَ ٱلۡمُلۡكِ تُؤۡتِی ٱلۡمُلۡكَ مَن تَشَاۤءُ وَتَنزِعُ ٱلۡمُلۡكَ مِمَّن تَشَاۤءُ وَتُعِزُّ مَن تَشَاۤءُ وَتُذِلُّ مَن تَشَاۤءُۖ بِیَدِكَ ٱلۡخَیۡرُۖ إِنَّكَ عَلَىٰ كُلِّ شَیۡءࣲ قَدِیرࣱ ٢
“We will show them Our signs in the horizons and within themselves until it becomes clear to them that it (the Qur’an) is indeed the truth.” [Fussilat, 41:53]
The journey of a believer is marked by a continuous quest to understand, learn, and grow. The very first word revealed to the Prophet Muhammad (SAW) was Iqra — “Read.” Allah (SWT) chose this word as the opening command, highlighting the importance of knowledge and learning. This first revelation was a powerful message that the pursuit of knowledge should be of paramount importance in our lives.
“Read in the name of your Lord who created, created man from a clinging substance. Read, and your Lord is the Most Bountiful. Who taught by the pen, taught man that which he knew not.”
[al-Alaq, 96:1-5]These ayat remind us that it is Allah (SWT) who teaches us and that all knowledge ultimately flows from Him.
Types of Knowledge: Revealed and Acquired – Islam recognizes two main types of knowledge, revealed knowledge and acquired knowledge.
Revealed Knowledge: This refers to the divine guidance that comes from Allah (SWT) through His revelations, as seen in the Qur’an and the teachings of the Prophet (SAW).It unveils metaphysical truths beyond the reach of natural sciences, such as the purpose of life, the reality of the Hereafter, and the existence of the unseen realms like angels, jinn, and Divine decree. While acquired knowledge helps us understand the physical world through observation and reason, it is limited in addressing deeper existential questions like why we were created or what happens after death. Revealed knowledge complements this by providing answers that connect us to the Creator and guide us toward fulfilling our role as His servants. Through the Qur’an and Prophetic teachings, we learn about our ultimate purpose, moral obligations, and the nature of ultimate justice, helping us navigate life with clarity and direction.Revealed knowledge helps us understand the wisdom of Allah’s commands, and our responsibilities in life. This knowledge shapes our morals, values, and beliefs. It is essential, for it connects us with our Creator, giving us insight into the unseen and guiding us to live righteous lives.
Acquired Knowledge: Acquired knowledge is the knowledge we gain through human exploration, learning, and discovery. It is the study of the physical world, the sciences, technology, mathematics, history, and every other field of human inquiry. Allah encourages us to study His creation as a means of understanding the greatness of His work. Reflecting on the universe and everything in it draws us closer to Allah (SWT), making us grateful and humble.The Prophet (SAW) said, “Seeking knowledge is an obligation upon every Muslim.” This applies to both types of knowledge. We are encouraged to seek revealed knowledge to strengthen our faith and acquired knowledge to serve humanity, solve problems, and bring about positive change.
Acquired Knowledge: is A Path to Gratitude and Humility: Reflecting on the universe and understanding how it functions leads us to appreciate the wisdom and creativity of the Creator. (SWT) invites us to ponder His creation: “Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding — who remember Allah while standing, sitting or (lying) on their sides and reflect on the creation of the heavens and the earth, (saying), ‘Our Lord, You did not create this in vain; Glory be to You, save us from the punishment of the Fire.'” [Aal Imran, 3:190-191]
Reflecting on the creation of Allah (SWT) brings us to a state of awe and gratitude. The more we understand about the universe, the more we appreciate the vastness of Allah’s power, knowledge, and mercy.
The 20th century saw an explosion of acquired knowledge. Technology and scientific discovery transformed human life — from living by oil lamps to lighting up cities with electricity, to sending satellites into space, and communicating instantly across the globe. This acceleration of knowledge is amazing, yet it serves as a reminder of how knowledge builds upon knowledge, layer by layer. Even the great scientist Isaac Newton humbly remarked, “If I have seen further, it is by standing on the shoulders of giants.”
However, as Muslims, we recognize that all knowledge ultimately goes back to Allah (SWT) for He taught Adam (AS) the names of everything,: “And He taught Adam the names of all things.” [al-Baqarah, 2:31]
From the first human being to each of us today, knowledge has been passed down and built upon by successive generations. We give credit to those who contribute to humanity’s understanding, but all praise ultimately belongs to Allah (SWT), as it is He who gifted humanity the capacity for knowledge. As the Quran says, “(It is) the Most Merciful who taught the Qur’an, created man, and taught him eloquence.” [al-Rahman, 55:1-4]
The Importance of Seeking Knowledge in Islam: Allah (SWT) emphasizes the value of knowledge and those who seek it. “Allah will raise those who have believed among you and those who were given knowledge, by degrees.” [al-Mujadila, 58:11]And the Prophet Muhammad (SAW) said, “whoever treads a path in search of knowledge, Allah will cause him to tread on one of the paths of Paradise. The angels will lower their wings in their great pleasure with one who seeks knowledge. The inhabitants of the heavens and the Earth and the fish in the deep waters will ask forgiveness for the learned man. The superiority of the learned man over the devout is like that of the moon, on the night when it is full, over the rest of the stars. The learned are the heirs of the Prophets, and the Prophets leave neither dinar nor dirham, leaving only knowledge, and he who takes it takes an abundant portion.” (Abu Dawud)Through seeking knowledge, we not only gain insight into the material world but also prepare ourselves for the Hereafter. Knowledge equips us to better serve humanity, to fulfill our duties with excellence, and to become sources of benefit to our communities.
Humility in Seeking Knowledge: Islam teaches us to approach knowledge with humility. Arrogance has no place in the life of a seeker of knowledge, as knowledge is a gift from Allah (SWT). It is through humility that one is able to continue learning, growing, and acknowledging the endless depth of Allah’s wisdom.
Abu Hamid al-Ghazali, (1058–1111 CE), also known as Imam al-Ghazali, was one of the most prominent and influential scholars in Islamic history. He is well-known for his work, Tahafut al-Falasifah (The Incoherence of the Philosophers). The book is a critique of Greek philosophy and its influence on Islamic thought.
In his introduction to his book, Beginning of Guidance, al-Ghazali wrote:
“Know, O eager seeker of knowledge, embarking on the quest for knowledge revealing true desire and intense thirst for it that if your pursuit of knowledge is for competition, boasting, surpassing peers, attracting people’s attention to yourself, and amassing the trivialities of the world then you are endeavoring to demolish your religion destroy yourself and trade your hereafter for your worldly life.
Such a transaction is losing and your trade is fruitless. Your teacher becomes an aid in your disobedience and a partner in your loss similar to a seller of a sword to a highway robber as the prophet (SAW) said whoever assists in a sin even with half a word becomes a partner in it.
And if your intention and purpose between you and God, the almighty, in seeking knowledge for guidance rather than mere narration then rejoice for the angels spread their wings for you as you walk, and the sea creatures seek forgiveness for you as you strive. However, you must know before everything that guidance which is the fruit of knowledge has a beginning and an end, an outward and an inward aspect and there is no reaching its end without perfecting its beginning nor finding its inward without understanding its outward and here I point out to you the beginning of guidance for you to test yourself and examine your heart. If you find your heart inclining to it yourself complying with it and accepting it, then you may look forward to the ends and delve into the oceans of sciences. But if you find your heart procrastinating upon facing it and delaying in acting according to its requirements, then know that yourself inclining towards seeking knowledge is the commanding self, risen obedient to the accursed Satan to mislead you with his deception drawing you into the depths of destruction. His aim is to promote evil in the guise of good to you until you join those whose efforts have been wasted in this life while they thought they were acquiring good by their deeds. And at that point Satan will recite to you the virtue of knowledge and the rank of scholars and what has been mentioned about it in narrations and traditions. He will distract you from the saying of the Prophet (SAW).
Whoever increases in knowledge but does not increase in guidance only increases in distance from Allah (SWT) and from his saying, ‘the most severely punished people on the day of judgment will be a scholar whom Allah did not benefit through his knowledge.’ The Prophet (SAW) used to say, ‘O Allah! I seek refuge in You from knowledge that does not benefit a heart, that does not humble an action, that is not elevated, and a supplication that is not heard.’ And from his saying, ‘I passed by people on the night I was taken up the Isra and Mi’raj whose lips were being cut with scissors of fire. I asked who are you, they replied we used to command good but not do it ourselves and forbid evil but do it.
Beware poor soul of yielding to his falsifications lest he leads you by the rope of deception, woe to the ignorant who does not seek to learn once and woe to the scholar who does not act according to his knowledge 1000 times.”
True knowledge makes us humble because we realize how vast Allah’s creation is and how little we understand of it. The more we learn, the more we realize there is to learn, and this humility connects us with the beauty of faith and worship.
Seeking knowledge is a lifelong journey, one that should bring us closer to Allah, instill humility in our hearts, and motivate us to serve humanity. In an age of abundant information, let us prioritize knowledge that brings us closer to Allah (SWT), that benefits others, and that elevates our communities.
Let us commit ourselves to learning, to growing, and to being sincere seekers of truth. And let us never forget that all knowledge, all power, and all glory ultimately belong to Allah (SWT) alone.
May Allah grant us beneficial knowledge, make us grateful for His blessings, and help us use our knowledge for the betterment of ourselves and those around us. Ameen.
A Bedouin Arab, often cited in Islamic literature, illustrates how reflection on the natural world leads to an awareness of Allah’s existence. The nomad says, “Camel droppings indicate a caravan, and footprints on the sand indicate a traveler. The sky with its constellations, the earth with its wide paths, and the seas with their waves, do they not all indicate the existence of the Most Kind, the All-Aware?”
This analogy is a profound example of using rational observation and natural signs to deduce the existence of a Creator. The Bedouin, through simple observation of his surroundings, recognizes the logical conclusion that every creation has a creator, and every order has a designer.
“We will show them Our signs in the horizons and within themselves until it becomes clear to them that it (the Qur’an) is indeed the truth.” [Fussilat, 41:53]
The nomad’s words emphasize that, just as camel droppings indicate the presence of camels and footprints reveal travelers, the entire universe with its intricate systems, harmonious patterns, and immense beauty indeed points to the existence of a wise and powerful Creator. His reasoning reflects the Qur’anic message that signs of Allah (SWT) are evident throughout the natural world and within ourselves, guiding us to the truth of His existence.
Regardless of one’s background, a sincere contemplation of the universe can lead one to recognize Allah (SWT). It reminds us that faith can be strengthened through observing the signs around us just as the nomad did find evidence of Allah’s existence in the simplicity and beauty of creation.
“We will show them Our signs in the horizons and within themselves until it becomes clear to them that it (the Qur’an) is indeed the truth.” [Fussilat, 41:53] This ayah reminds us that both the external world (the horizons) and our own existence (within themselves) are filled with signs of Allah’s greatness. These signs, found in nature, in the cosmos, and even in the intricacies of the human mind and body, invite us to study, reflect, and realize the truth of Allah’s existence, wisdom, and power.
The ayah is an encouragement to seek knowledge. It is an invitation from Allah (SWT) to study both the world around us and within us. The vastness of the universe, the beauty of nature, the precision of natural laws, and even the complexity of our own bodies, all of these contain signs of Allah (SWT). As we delve deeper into these areas, whether through science or introspection, we uncover insights that point us back to Allah (SWT).
Three observations can be made:
- Purpose of Knowledge: When we pursue knowledge, our purpose as Muslims is not just intellectual satisfaction but to discover and affirm the signs that point to Allah (SWT). By exploring the “horizons,” the world around us, and “within ourselves,” we fulfill a divine purpose. This helps us to not only appreciate the natural world but also to grow in faith and understanding of the truth of Allah’s message. Thus, the knowledge we acquire, whether it be scientific, spiritual, or personal, serves as a means to draw us closer to Allah, making knowledge a form of worship.
2. Affirmation of the Truth: As Allah (SWT) promises in this ayah, by studying these signs with an open heart, it will eventually “become clear that it (the Quran) is indeed the Truth.” Which indicates that He (SWT) is the Truth. Knowledge brings us to the realization that the universe is not random but deliberately crafted. This revelation strengthens our iman (faith), for we see that both acquired and revealed knowledge testify to the same truth: Allah is the ultimate reality.
Let us remember that every leader, every ruler, every situation—good or bad—is part of Allah’s decree. Whether we experience times of ease or hardship, Allah (SWT) is in control, and His wisdom is beyond our comprehension. Let us place our trust in Him, remain patient, and fulfill our duties as believers by standing for truth and justice.
As believers who have a diverse political views, we must recognize differences without division. It is natural for members of any community, including our own, to hold diverse political views. Some within our community may have voted for one party, while others may have supported a different candidate or even a third party. Such differences in opinion are acceptable, as long as they do not lead to discord or division among us.
Unfortunately, there have been instances where political differences have led to tensions, and in some cases, even violence, simply because someone supported a particular party that others did not favor. This behavior is entirely unacceptable. We must remember that, ultimately, it is Allah’s will that determines who holds authority. If the outcome of the election has favored one side, we should accept it without letting it cause strife or fitnah within our community.
One may ask: Are you with the Republicans, the Democrats, or with Muhammad (SAW)? No Muslim would deny that they are with Muhammad (SAW), and if we truly align ourselves with him, then let us reflect on the guidance of the Qur’an in this matter, “Muhammad is the Messenger of Allah, and those who are with him are firm against the disbelievers and merciful among themselves.” [al-Fath, 48:29]
May Allah (SWT) grant us patience, wisdom, and steadfastness in times of trial. May He keep our hearts firm in faith and make us agents of justice and mercy in our communities. Ameen.
- Role of Knowledge in Building Humility and Gratitude: The ayah also reminds us of the role of humility in our pursuit of knowledge. As we study the signs on the horizons and within ourselves, we realize our own limitations and are humbled by the immensity of Allah’s creation. This humility fosters gratitude towards Allah, who has given us the tools (our intellect and senses) to explore and understand His signs.
In conclusion, all knowledge, whether acquired through study or revealed through revelation, ultimately points back to Allah (SWT). Allah’s signs are embedded in the very fabric of existence. Each discovery, each piece of knowledge we gain, is a step closer to the realization that “He is the Truth.”In our journey as seekers of knowledge, we are invited to look beyond the surface, to see the divine wisdom in everything around us and within us. Let us approach the study of both the world and ourselves with the goal of recognizing these signs, which lead us to Allah (SWT).Revealed knowledge serves as a beacon, shedding light on truths inaccessible through scientific inquiry. It answers life’s most profound questions, connects us to our Creator, and prepares us for the eternal Hereafter. While acquired knowledge enables us to harness the world’s resources and understand its mechanisms, it is through revealed knowledge that we learn how to live a purposeful life, guided by divine wisdom and geared toward ultimate success in this world and the next. Without revealed knowledge, humanity would remain in spiritual darkness, unable to grasp the ultimate realities that give life meaning. Revelation provides clarity and direction, offering truths that science cannot. It also safeguards against the arrogance that can arise from acquired knowledge by reminding us of the Source of all knowledge, Allah (SWT).Together, both forms of knowledge reflect Allah’s mercy and wisdom, drawing us closer to Him. “It is He who brought you forth from the wombs of your mothers while you knew nothing, and He gave you hearing, sight, and hearts so that you may give thanks.” [al-Nahl, 16:78]May our pursuit of knowledge strengthen our conviction that Allah (SWT) is the ultimate truth and guide us to live lives of faith, humility, and gratitude. Ameen. END
Civic Engagement Post-Elections
بسم الله الرحمن الرحيم
In the name of Allah, the Compassionate, the Merciful
Synopsis of Friday Sermon
Civic Engagement Post-Elections
قُلِ ٱللَّهُمَّ مَـٰلِكَ ٱلۡمُلۡكِ تُؤۡتِی ٱلۡمُلۡكَ مَن تَشَاۤءُ وَتَنزِعُ ٱلۡمُلۡكَ مِمَّن تَشَاۤءُ وَتُعِزُّ مَن تَشَاۤءُ وَتُذِلُّ مَن تَشَاۤءُۖ بِیَدِكَ ٱلۡخَیۡرُۖ إِنَّكَ عَلَىٰ كُلِّ شَیۡءࣲ قَدِیرࣱ ٢
Say: O Lord of all authorities, You give authority to whom You will and take it away from whom You will, (likewise) You honor whom you will and Disgrace whom You will, in Your hand is all good. Indeed, You have power over everything.” [Aal Imran,3:26
Now that the elections are over, it’s essential that we as a community reflect on how we can approach the results with wisdom, faith, and a sense of responsibility to both our community and our nation.
Five key points we should consider moving forward:
First Point: Acceptance of Results with Contentment and Trust in God’s Wisdom
First and foremost, it is vital that we accept the results of the election, regardless of whether they align with our personal preferences or not.
Whether you voted for the Democrats, Republicans, or third party, as Muslims, we are reminded in the Qur’an to trust Allah’s wisdom in all outcomes. Allah (SWT) says in Surah Aal Imran, “Say: O Lord of all authorities, You give authority to whom You will and take it away from whom You will, (likewise) You honor whom you will and Disgrace whom You will, in Your hand is all good. Indeed, You have power over everything.” [Aal Imran, 3:26]
We must trust that Allah’s wisdom is perfect and that His plan encompasses what is best, even if we may not understand it immediately.
The election results are part of this Divine decree, and it is our duty to accept it with a heart full of trust in Allah (SWT).
Humanity has witnessed good and just leaders and, unjust and oppressive leaders from Nimrod, Pharoah, Hitler, to present day unjust rulers in many countries around the world.
How and why Allah allows leaders to rise and fall, including those who may be oppressors?
This can be difficult for many of us to comprehend, especially when we witness injustice or tyranny in our time. But, as believers, we know that Allah’s wisdom is perfect, and His plan encompasses reasons that we may not immediately understand. Through the guidance of the Qur’an and the teachings of the Prophet Muhammad (SAW), we can gain insight into why Allah (SWT) permits even unjust rulers to hold power and what our role as believers is under such circumstances.
1. Acknowledgment of Allah’s Authority Over All Leadership and Sovereignty
We must understand that all power, authority, and leadership ultimately belong to Allah (SWT). He alone grants leadership to whom He wills, and He removes it when He wills. Allah in Surah Al-Imran informs:
Say: O Lord of all authorities, You give authority to whom You will and take it away from whom You will.” [Aal Imran, 3:26]
This ayah tells us that any position of authority, whether held by a just ruler or an oppressor, exists only with Allah’s permission. Nothing happens without His decree, and even those who may appear powerful in this world hold no true power except what Allah has allowed.
2. Allah’s Permission for Oppressors to Hold Power
An example of Allah allowing an oppressor to rise in power is the story of Nimrod (Namrud), a tyrant king in ancient times. He was given great power and authority, yet he used it to challenge the truth and oppress people. Nimrod even attempted to challenge Allah’s power, arrogantly claiming that he could control life and death. Allah (SWT) recounts his arrogance and the challenge from Prophet Ibrahim (عليه السلام) in Surah al-Baqarah, “Have you not considered the one, to whom Allah had given authority, who argued with Ibrahim about his Lord [merely]? When Ibrahim said, ‘My Lord is the one who gives life and causes death,’ he said, ‘I give life and cause death.’ Ibrahim said, ‘Indeed, Allah brings up the sun from the east, so bring it up from the west.’ So the disbeliever was dumbfounded, speechless, and Allah does not guide the unjust and wrongdoing people.” [al-Baqarah, 2:258]
Nimrod’s arrogance and oppression were allowed by Allah, but ultimately, his power was only temporary. His rule served as a test for the people and as a means for Prophet Ibrahim to demonstrate the truth. This story reminds us that while tyrants may hold power, their power is limited, and their reign is temporary. Allah alone decides when their time will end.
3. Allah’s Wisdom in Allowing Oppressors to Rule
Why does Allah allow oppressors to gain and hold power? There are several wisdoms behind this:
a) A Test for Believers: The presence of an unjust ruler is often a test for the believers. Allah uses such situations to distinguish those who remain steadfast in their faith from those who turn away. The Qur’an tells us that Allah tests people through trials and difficulties:
“Do the people think that they will be left to say, ‘We believe’ and they will not be tested? We have indeed tested those who came before them in order it becomes clear to Allah those who are truthful and know the liers.” [al-Ankabut, 29:2,3]
This means that living under oppression or witnessing injustice can be a trial for the believers to see if they remain patient, steadfast, and committed to righteousness.
b) A Means to Increase Faith and Patience
Times of difficulty and oppression often bring people closer to Allah (SWT). When people suffer or see injustice, they turn to Allah for support, increase in prayer, and seek His guidance more sincerely. This, in turn, strengthens their faith. The Prophet (SAW) taught us that hardships expiate sins and bring the believer closer to Allah (SWT). He (SAW) said, “No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that.” (al-Bukhari, Muslim)
Thus, Allah allows oppression as a means of purification and strengthening the faith of the believers.
c) To Teach People to Appreciate Justice
Sometimes, people do not value justice and peace until they experience oppression. Allah (SWT) may allow an oppressor to rise so that people understand the importance of justice, mercy, and humility. This understanding can lead to sincere repentance, renewed dedication to justice, and greater collective efforts toward righteousness.
4. Oppression Awakens the Heart (the Silent Conscience)
Often, people who may be distant from their faith or preoccupied with their own lives find themselves spiritually awakened when they see the level of injustice inflicted upon others. Especially now in Gaza and Lebanon. This is because human suffering speaks to our innate sense of justice and mercy, which Allah (SWT) has placed in our hearts.
When oppression occurs, the suffering of our brothers and sisters should feel like our own pain. It stirs our conscience, calling us to not remain indifferent. Through this empathy, oppression has the power to transform our hearts, reminding us of our purpose and the responsibilities we have as Muslims and as human beings.
5. The Role of Believers Under Oppressive Rule
As believers, our role in times of oppression is guided by the Qur’an and Sunnah. We are encouraged to remain patient, engage in prayer, and work for justice in ways that align with our faith. Three things we may do,
a) Stand for Truth and Justice: Allah (SWT) commands us in the Qur’an to stand up for justice, even if it is against our own interests. He says: “O you who believe, stand out firmly for justice as witnesses for Allah, even if it be against yourselves or parents and relatives.” [al-Nisa’, 4:135]
While we may not always have the means to remove an oppressor, we are still required to speak the truth, promote justice, and support those who are wronged. The Prophet (SAW) said, “The best (form of) jihad is to speak a word of truth before a tyrant ruler.” (al-Nisai’)
b) Patience and Steadfastness: The Prophet (SAW) emphasized patience during times of hardship. He (SAW) said, “The one who mixes with the people and endures their harm with patience is better than the one who does not mix with the people and does not endure their harm.” (Ibn Majah)
Patience does not mean passivity; it means that we endure hardships while continuing to worship Allah, work for justice, and maintain hope in His mercy.
c) Pray for Guidance and Wisdom: In challenging times, believers should turn to Allah (SWT) in prayer, asking for guidance, wisdom, and patience. We should pray for the guidance of our leaders and the well-being of our society, while placing our ultimate trust in Allah’s plan.
6. The Promise of Allah’s Justice
We must remember that while an oppressor may rule for a time, Allah’s justice is inevitable. No injustice will go unpunished, and every oppressor will ultimately face the consequences of their actions. Allah (SWT) says:
“And do not think Allah is unaware of what the wrongdoers do. He only delays them for a Day when eyes will stare (in horror).” [Ibrahim, 14:42]
This promise assures us that every act of oppression will be accounted for, and Allah’s justice will prevail. Our role is to remain patient, committed to justice, and confident in Allah’s ultimate wisdom.
Let us remember that every leader, every ruler, every situation—good or bad—is part of Allah’s decree. Whether we experience times of ease or hardship, Allah (SWT) is in control, and His wisdom is beyond our comprehension. Let us place our trust in Him, remain patient, and fulfill our duties as believers by standing for truth and justice.
As believers who have a diverse political views, we must recognize differences without division. It is natural for members of any community, including our own, to hold diverse political views. Some within our community may have voted for one party, while others may have supported a different candidate or even a third party. Such differences in opinion are acceptable, as long as they do not lead to discord or division among us.
Unfortunately, there have been instances where political differences have led to tensions, and in some cases, even violence, simply because someone supported a particular party that others did not favor. This behavior is entirely unacceptable. We must remember that, ultimately, it is Allah’s will that determines who holds authority. If the outcome of the election has favored one side, we should accept it without letting it cause strife or fitnah within our community.
One may ask: Are you with the Republicans, the Democrats, or with Muhammad (SAW)? No Muslim would deny that they are with Muhammad (SAW), and if we truly align ourselves with him, then let us reflect on the guidance of the Qur’an in this matter, “Muhammad is the Messenger of Allah, and those who are with him are firm against the disbelievers and merciful among themselves.” [al-Fath, 48:29]
May Allah (SWT) grant us patience, wisdom, and steadfastness in times of trial. May He keep our hearts firm in faith and make us agents of justice and mercy in our communities. Ameen.
Second Point: Recognizing Differences Without Division
This ayah reminds us that our loyalty and unity should be grounded in our faith, not in political parties. We are meant to be compassionate and supportive of each other, regardless of our differences. Let us prioritize the bonds of faith, treating one another with respect and mercy. This is the example of the Prophet (SAW) and his companions, and it is this unity that strengthens our community, allowing us to serve Allah and each other more effectively.
The Prophet (SAW) reminded us of the importance of unity in many hadiths. In one such narration, he said, “A believer to another believer is like a (brick) structure, whose different parts support each other.” (al-Bukhari)
Our strength as a community lies in our unity, not in uniformity of thought. We should embrace our diversity while remaining united in our higher purpose to serve Allah and contribute positively to society. Let us ensure that our political differences do not divide our hearts or weaken our bond as a community.
Third Point: Continuing Voter Registration and Civic Engagement Efforts
Now that the elections are over, our work is not done. We must continue to encourage eligible community members to register to vote. Voting is not just about the presidential elections; our participation in local elections, such as those for city councils and school boards, is even more impactful and can directly benefit our community.
The Prophet (SAW) taught us the importance of making a difference through action. He said, “The best of people are those who are most beneficial to people.” (Al-Mu’jam al-Awsat – al-Tabarani)By encouraging voter registration, we empower our community to exercise its voice and contribute to policies that affect us all. This is a form of beneficial engagement that aligns with our faith’s emphasis on justice and active involvement in society.
Fourth Point: Civic Engagement Beyond Voting: Volunteering and Serving the Greater Good
Civic engagement extends beyond voting. It’s about being active participants in our communities, working for the common good, and contributing to positive change. This could involve volunteering, joining community organizations, or supporting local initiatives that align with Islamic values, such as feeding the hungry, promoting education, and assisting those in need.
The Qur’an instructs us, “And cooperate in righteousness and piety, but do not cooperate in sin and aggression.” [al-Ma’idah, 5:2]
By participating in civic duties and volunteering, we live out this command by actively contributing to the welfare of our neighbors and society. Serving our communities is part of our duty as Muslims, and it reinforces our role as stewards of justice and mercy in the world.
Final Point: Revitalizing Faith and Strengthening Our Trust in Allah’s Plan
Lastly, let us use this time post-elections to revitalize our own faith and strengthen our trust in Allah’s plan. Allah (SWT) has given us a purpose on this earth i.e. to uphold justice, mercy, and compassion in all that we do. Engaging in civic responsibilities, whether through voting, volunteering, or supporting community initiatives, is part of fulfilling our duties.
The Prophet (SAW) taught us to rely on Allah while taking action, “If you rely upon Allah with due reliance, He will provide for you as He provides for the birds. They go out in the morning with empty stomachs and return full.” (Ibn Majah)
Trusting in Allah (SWT) does not mean being passive. Rather, it means taking action with conviction and leaving the outcome to Him. Let us fulfill our civic responsibilities and place our trust in Allah for the results.
In conclusion, as we move forward from these elections, let us remain committed to our core values. Accept the results with patience, maintain unity, and continue to engage in civic duties for the greater good. Let us be examples of integrity, wisdom, and active service, for that is the true spirit of Islam.
May Allah (SWT) guide us and grant us the strength to be a positive force in our society. May He keep us united, strengthen our faith, and make us agents of positive change.
Ameen.
End
Unity in Times of Turmoil and Crisis
بسم الله الرحمن الرحيم
In the name of Allah, the Compassionate, the Merciful
Synopsis of Friday Sermon
Unity in Times of Turmoil and Crisis
“And hold firmly to the rope of Allah all together and do not become divided.” [Aal Imran, 3:103]
At a time of great turmoil and crisis, we are witnessing immense suffering, particularly of our brothers and sisters in Palestine and Lebanon. As they face relentless violence, oppression, and hardship, we are reminded of the critical need for unity. At the same time, we find ourselves in a period of political tension here in North America, where differences in opinions on elections, candidates, and policies have led to divisions within our own communities.
It is essential, now more than ever, that we come together as one Ummah, united in purpose, in faith, and in action. Unity is not just a beautiful ideal; it is a commandment from Allah (SWT) and a crucial principle of our faith. Allah (SWT) says in the Qur’an, “And hold firmly to the rope of Allah all together and do not become divided.” [Aal Imran, 3:103]
This command is a reminder to cling to the teachings of Islam and to avoid discord that weakens our faith, our resolve, and our influence as a community.
Division among the Muslim Ummah brings about harm and weakness. When we are divided, we become vulnerable to external forces that seek to harm and exploit us. We see this happening globally, where our disunity has left us defenseless in many parts of the world, unable to stand up against injustices that are being perpetrated against our brothers and sisters in Gaza, Lebanon, and beyond.
In these challenging times, it is crucial for us as a Muslim community to stay united and resist any attempts to divide us, whether they come from individuals, organizations, or government agencies. We need to recognize that there is a broader picture – a big picture – that transcends our immediate concerns, interests, or affiliations. Our unity is not simply a strategy; it is a core element of our identity as Muslims. When we stand together, we demonstrate the strength of our faith and our commitment to Allah’s guidance, and we embody the wisdom and values that He has prescribed for us.
Allah reminds us in the Qur’an to cling tightly to the bond of faith. Unity is one of the defining features of a strong community. Although we come from different ethnic backgrounds, speak different languages, have different cultures, and come from diverse regions, we are united by our shared faith in Allah and our love for the Prophet Muhammad (SAW).
Our diversity is a sign of Allah’s wisdom and mercy, but our shared faith is what binds us together. Our unity goes beyond language, culture, or race; it is founded on our faith, which connects us on a spiritual level that is deeper than any worldly bond.
To emphasize this unity, the Prophet Muhammad (SAW) beautifully illustrated the bond between believers by comparing them to a single body. He said, “The believers, in their mutual kindness, compassion, and sympathy, are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever.” (al-Bukhari and Muslim)
This hadith shows us that, as believers, we are interconnected and should feel and respond to the suffering of any member of our Ummah as if it is our own suffering.
This hadith reminds us that the pain, struggles, and challenges faced by any part of our community, whether locally or globally, affect us all. When our brothers and sisters in Palestine or Lebanon are suffering, it is not merely their problem; it is our problem too. Their pain is our pain. Their loss is our loss. If we are truly connected as one body, then their challenges should motivate us to respond with compassion, support, and sincere dua.
In addition to compassion, this unity is a call to action. It means we must prioritize the collective well-being of the community above our individual preferences or personal interests. It means avoiding petty disputes, putting aside differences, and working together with those whose values align with ours, especially in times of political, social, or economic crisis. We cannot afford to allow differences in opinion, political affiliations, or personal ambitions to weaken the unity of our community. Our collective strength and resilience lie in our unity.
By being united, we send a powerful message to the world: we are a people who stand for justice, compassion, and faith. Whether it is through voting, advocating for justice, or raising awareness, every action we take should reflect our commitment to these values. But our choices and actions are more impactful when we are united in purpose.
Ultimately, our faith in Allah (SWT) and our adherence to His guidance are the cornerstones of our unity. When we trust in His wisdom, follow His guidance, and stand together as one, we are empowered to face any challenge, and our community becomes a beacon of light for others. The world needs to see Muslims as united, resilient, and committed to justice. Our unity, especially in times of crisis, is a source of strength, honor, and an embodiment of the mercy and wisdom of Islam.
It is only by coming together in solidarity that we can hope to make a meaningful difference.
Unity During Political Tensions and Elections
We may have differences of opinion on which candidates to support or which policies to endorse. These differences are natural; they arise out of varying perspectives, experiences, and priorities. However, we must not allow these differences to divide us or create animosity within our community. Our differences should not compromise the unity of our faith or the cohesion of our Ummah.
Allah (SWT) reminds us in the Qur’an: “And obey Allah and His Messenger, and do not dispute and [thus] lose courage and [then] your strength would depart; and be patient. Indeed, Allah is with the patient.” [al-Anfal, 8:46]
This ayah warns us that disputes and divisions weaken our strength and resolve. If we turn against one another over political differences, we will lose the power that comes from standing together. Political issues will come and go, but our unity, our brotherhood, must remain intact
Let us remember that in voting, our goal is to make informed decisions that align with our Islamic principles and values. We must approach the voting process with sincerity, humility, and respect for one another’s choices. Let us engage in civil and constructive discussions without belittling or dismissing those who may differ from us.
It is important to vote and participate in civic life with a focus on conscience, justice, and our collective responsibility toward the oppressed. In Islam, our purpose on earth is not only to worship Allah (SWT) but also to act as His stewards, standing up for justice, supporting the oppressed, and opposing all forms of tyranny.
The Prophet Muhammad (SAW) emphasized the importance of standing up for justice, saying: “Whoever of you sees something wrong, let him change it with his hand; if he is not able, then with his tongue; and if he is not able, then with his heart—and that is the weakest of faith.” (Sahih Muslim)
In a modern democracy, voting is one of the tools by which we can “change with our hand” which could mean “the ballot” or at least “with our tongue” the wrongs and injustices we see. Voting gives us a voice in shaping policies and electing leaders who will advocate for issues that matter to us as Muslims, including the cause of justice for Palestine and Lebanon. By choosing the right representatives, we can influence decisions that may impact our brothers and sisters abroad and ensure that our society upholds values of justice and humanity.
Vote Your Conscience
The concept of voting your conscience means voting for candidates who best reflect your values, principles, and beliefs. It involves making informed choices based on a commitment to what is right, even if it means standing against mainstream or popular choices. Allah (SWT) reminds us in the Qur’an, “O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives.” [al-Nisa, 4:135]
This ayah teaches us that justice should be at the core of all our actions, including the act of voting. When we vote, we are not simply participating in a civic duty; we are fulfilling a responsibility to Allah (SWT) to promote good and prevent harm. Voting our conscience means that we consider the impact of our choices on the oppressed and the vulnerable, including our brothers and sisters in Palestine and Lebanon, who suffer under occupation, displacement, and violence.
In our political climate, we may not always find a candidate who perfectly aligns with all our values. However, it is our duty to evaluate each candidate’s stance, particularly on issues of justice, compassion, and foreign policy. While candidates may not always explicitly advocate for Palestine and Lebanon, we can assess whether their values, policies, and track record suggest a commitment to justice and human rights.
When we support candidates who promote fair policies and uphold justice, we are supporting the oppressed. Whether this means endorsing local candidates who support humanitarian aid, advocate for peace, or stand against discrimination, each vote is an opportunity to advance the causes we hold dear.
The Power of Collective Action in Voting
Voting is not just an individual act; it is a collective one. When Muslims come together and vote with a united voice, we demonstrate our values and make our concerns known. By voting with conscience and a shared commitment to justice, we amplify our impact on issues affecting Muslims worldwide, including Palestine and Lebanon. Our collective action as a community allows us to advocate more effectively for policies that support international human rights, oppose war and occupation, and promote peace and equity.
By aligning our votes with our values, we honor the bond of brotherhood and sisterhood that ties us to the global Ummah
Balancing Local Needs with Global Responsibility
In the upcoming elections, we may feel torn between our local needs and the global crises that call for our attention. We must remember that our local participation can have ripple effects internationally. By supporting candidates who prioritize human rights, accountability, and fair foreign policy, we create an environment where our government can be a force for good on the global stage.
Our beloved Prophet Muhammad (SAW) demonstrated the importance of balancing local duties with global awareness. He worked for justice in his community but was deeply concerned about the broader conditions facing humanity. By voting, we follow his example in balancing our immediate responsibilities with our global obligations.
What are the Practical Steps for Voting with Conscience?
- Research Candidates and Their Policies: Learn about each candidate’s stance on issues that affect our community, including foreign policy, human rights, and humanitarian aid. Look beyond rhetoric and examine their voting records, past actions, and endorsements to understand their commitment to justice.
- Prioritize Justice and Compassion: Choose candidates who promote policies of compassion, fairness, and human rights, even if they don’t directly address all our concerns. A candidate’s general commitment to justice is likely to impact how they address international issues.
- Vote in All Levels of Government: Don’t just focus on the presidential or high-profile races; vote in local elections as well. Local officials, such as mayors and city council members, can influence policies on law enforcement, community support, and local investments that ultimately affect our unity and strength as a community
- Engage in Dialogue and Encourage Unity: Encourage other Muslims to vote with their conscience and to consider the well-being of the global Ummah. When we discuss the importance of voting, let’s remind each other of our responsibility to the oppressed and of our potential to make a difference through unified action.
- Make Dua for Guidance and Success: Finally, pray for guidance in making the right choices, and ask Allah (SWT) to bring about leaders who will be just and fair. As we cast our votes, let us do so with a sincere intention to please Allah and to fulfill our duty to humanity.
Conclusion: Our Responsibility to Act for Justice
As Muslims, we cannot be indifferent to injustice, whether it is happening within our own borders or abroad. The suffering of Palestinians, Lebanese, and others around the world is a painful reminder of our duty to stand for justice, to raise our voices, and to act. Voting is one of the ways we can fulfill this duty, by choosing leaders who have the power to influence policies that promote justice and uphold human dignity.
Let us remember the words of Allah (SWT), “And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah; indeed, Allah is severe in penalty.” [al-Ma’idah, 5:2]
May Allah (SWT) guide us to make wise choices, to stand firm in the cause of justice, and to support our oppressed brothers and sisters wherever they are. May He unite us in purpose, strengthen our resolve, and accept our efforts for His sake.
Standing United for Justice and the Oppressed
As we witness the suffering of our fellow Muslims in Palestine, Gaza, and Lebanon, we cannot afford to let our differences hold us back from taking a stand for justice. Again, Allah (SWT) says, “O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives.” [al-Nisa, 4:135]
Justice is a fundamental value of Islam, and standing united in support of justice is a responsibility upon us. The plight of the Palestinians and Lebanese is not just their struggle; it is our struggle, our responsibility. As long as they are oppressed, we too are oppressed. As long as they suffer, we too must feel that suffering and work to alleviate it.
Our Prophet Muhammad (SAW) emphasized this unity and responsibility when he said, “The believers are like a single structure, bricks of a building, each part strengthening the other.” (al-Bukhari)
Our strength lies in our unity. We are bound by the same principles, the same values, and the same faith. When we stand together, we become a powerful force for change and justice. When we are divided, we lose that strength.
Practical Steps to Foster Unity
- Maintain a Spirit of Respect and Understanding: Remember that differences in opinion are natural, but they should never lead to hostility. Be respectful and compassionate towards those who may have different views, and remember that we are united by our faith, which is greater than any political difference.
- Engage in Constructive Dialogue: Engage in meaningful discussions about issues facing our community. Avoid gossip, backbiting, and rumors. Instead, focus on building understanding, finding common ground, and working together toward solutions.
- Prioritize the Collective Good: During elections and in any decision-making, prioritize what is best for the community and the Ummah as a whole, rather than what serves individual or partisan interests.
- Support Humanitarian Efforts for Palestine and Lebanon: Use our unity to support those in need. Contribute to relief efforts, raise awareness, and advocate for policies that promote justice and an end to oppression in Palestine, Lebanon, and all areas where Muslims are suffering.
- Pray for Unity and Guidance: Make dua for unity in our community and for Allah’s guidance. Seek His help to keep our hearts united and to give us strength in these difficult times. The Prophet (SAW) taught us to make this dua, “O Allah, bring our hearts together and set aright our mutual affairs. Guide us to the paths of peace and save us from the darkness to the light.” (Abu Dawud)
In conclusion, let us remind ourselves of the words of Allah (SWT), “Indeed, this Ummah of yours is one Ummah, and I am your Lord, so worship (and obey) Me.” [al-Anbiya, 21:92]
Unity is not just an option for us; it is a command from Allah (SWT). “And hold firmly to the rope of Allah all together and do not become divided.” [Aal Imran, 3:103]
It is the foundation of our strength, our resilience, and our ability to face the challenges of this world.
Let us not allow political differences, disagreements, or external pressures to fracture our community. Let us stand together in solidarity, supporting one another, advocating for justice, and standing firm in our faith.
May Allah (SWT) unite our hearts, strengthen our resolve, and guide us to what is best in this world and the Hereafter.
Ameen.
End
Political Engagement and Voting
بسم الله الرحمن الرحيم
In the name of Allah, the Compassionate, the Merciful
Synopsis of Ameer Mustapha Elturk
Political Engagement and Voting
“You are the best nation produced for mankind. You enjoin what is right and forbid what is wrong and believe in Allah. Had the People of the Book believed, it would have been better for them. Some of them are faithful, but most are defiantly disobedient.” [Aal Imran, 3:110]
The importance of Political Participation and Voting has become increasingly relevant for Muslims living in North America and other minority settings—Particularly in light of the ongoing genocidal actions we are witnessing in Gaza, Lebanon, and other parts of the Muslim world. The question arises: What is our responsi- bility as Muslim minorities in non-Muslim lands? What role should we play in the political process?
The Responsibility of Enjoining Good and Forbidding Evil
Islam encourages all Muslims to engage in their communities and promote justice, truth, and compassion. Allah (SWT) says in the Qur’an, “You are the best nation (ummah) produced for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.” [Aal-Imran, 3:110]
This ayah sets the foundation for our role as Muslims wherever we may reside. Our purpose is to be witness- es to humanity by advocating for what is right and opposing what is wrong. This is articulated in surah al-Hajj. “…so that the Messenger be a witness over you and be witnesses over mankind.” [al-Hajj, 22:78] Similarly, in surah al-Baqarah, “Thus We have made you a middle (balanced and just) nation (ummah) so that you be witnesses over mankind and the Messenger be a witness over you.” [al-Baqarah, 2:143]
Political engagement is a form of enjoining good and forbidding evil, especially when we can contribute to stopping injustices and promoting the welfare of society.
Political Engagement is A Duty, NOT a Choice
Political participation is not only a right for Muslims living in democratic countries, but it can also become an obligation, especially when lives are at stake, as we see today in places like Gaza and Lebanon. Prophet Muhammad (SAW) said, “Whoever among you sees an evil, let him change it with his hand. If he cannot, then with his tongue. If he cannot, then with his heart and that is the weakest of faith.” (Sahih Muslim)
For Muslims in North America, where we have the freedom to vote and engage politically, staying silent is not an option. We have the ability to raise our voices through the political process, whether by voting, lobbying, or speaking out against injustice.
The Gaza and Lebanon Crises: A Call for Political Action
The ongoing genocides and human rights violations against our brothers and sisters in Gaza and Lebanon should serve as a wake-up call for all Muslims. These atrocities are a violation of all ethical and moral princi- ples, and they demand a strong response from the global Muslim community.
If we, as Muslims, do not use our platforms to advocate for the oppressed, then who will? We cannot afford to be complacent when innocent lives are lost. The political system in which we live allows us a unique opportuni- ty to influence foreign policies, challenge unjust practices, and bring awareness to issues that affect our Ummah.
Navigating the Political Landscape: Choosing Wisely
While the political climate may seem polarized between the left and the right, between democrats and Republi- cans. Muslims are not required to wholly align with one political party. The guidance from the Qur’an and Sunnah instructs Muslims to follow the middle path in all aspects of life. As Allah (SWT) says, “Thus, We have made you a middle (balanced and just) nation (ummah).” [al-Baqarah, 2:143]
Being a “just and balanced Ummah” means that we do not lean to extremes. Consider the following two extremes. Dr. Jamal Badawi once wisely said, “Assimilation is not an option, and isolation is not an option.” So what is it one may ask? “Positive integration.”
One common question asked is: Are you a Democrat or a Republican? As Muslims, the answer should transcend the labels of political parties. We are neither Democrats nor Republicans; we are Muslims who are called on to positively integrate with the community, society, city, state, and country. Our identity, values, and principles are derived from the guidance of Allah (SWT), the Qur’an, and His Messenger (SAW), the Sunnah.
Muslims in America are encouraged to engage politically, socially, and economically, but in a way that upholds Islamic values. Positive integration means actively participating in the system but ensuring that our actions and decisions are based on the Qur’an and the Sunnah.
Allah (SWT) says in the Qur’an, “You are the best of nations evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah.” [Aal Imran, 3:110]
This ayah emphasizes that our role in society is to promote good and resist wrong. Our engagement must always reflect these goals, whether through voting, advocacy, or standing for justice.
We must be wise in choosing candidates. Our duty is to assess candidates and policies according to our values as Muslims. We should choose those who align with Islamic principles of justice, compassion, and righteous- ness. We may agree with some policies of Democrats, and we may agree with some of the Republicans’ policies. But our loyalty is not to any political party – it is to Allah (SWT) and His guidance.
During his 2020 campaign to garner Muslim Votes, President Biden quoted a well-known hadith from the Prophet (SAW), “Whomever among you sees wrong, let him change it with his hand, if he is not able, then with his tongue, if he is not able, then with his heart.”
The hadith Mr. Biden quoted reminds us of our responsibility to speak and act against injustice. Today, we see ongoing atrocities against our brothers and sisters in Gaza, the West Bank, and Lebanon.
If the ongoing genocide; the murder of tens of thousands of children, women, and the elderly; the destruction of 70% of Gaza and the entire infrastructure; the destruction of hospitals, schools, universities, mosques and churches; the killing of more than 170 journalists, among other war crimes is not evil and wrong then what is?
How can then one vote for a party whose hands are stained with blood, for a party that enables the Zionist regime to in a matter of minutes drop 83 tons of explosives over residential buildings in Lebanon destroying an entire block while Tim Walz is calling for Israel’s expansion.
The Jewish Voice for Peace had the right idea, “Divest from Death. Invest in Life.” The recent Hurricane Helene raged through the southern United States, killing more than 200 people. But before a full assessment of the damage, FEMA announced a $9 billion funding shortfall. That same day, Israel announced it would receive another $8.7 billion in military aid from the U.S. government.
The Biden administration would rather pay for the murder of Palestinian children than the rescue and rebuilding of communities in the U.S.
We are faced with a difficult political choice. On one side, the Biden administration continues to support actions that result in the oppression of Palestinians and the destruction of Gaza. On the other hand, we have Trump, who has promised to crack down on pro-Palestinian protests and support extreme measures by Israel. Trump said, “Israel is the one. And you should let them go and let them finish the job. And tells Israel bomb Iran’s nuclear sites.” As Muslims, we cannot turn a blind eye to these realities. How can we support any party that actively enables oppression?
On the domestic front, we are living in times where moral values and ethics are being challenged in ways that affect not only adults but, most disturbingly, our children. There is a growing movement promoting LGBTQ ideologies, transgenderism, and other concepts that seek to normalize behaviors that are not just against the teachings of Islam, but also against the moral values upheld by Christianity and Judaism. This way of life is being institutionalized in schools, taught to young children, and promoted in public libraries through books that contain explicit and inappropriate content. As Muslims, we must understand this threat, protect our families, and engage in the political process to influence the outcomes of elections.
What does Islam say about Morality and Family Values
In Islam, the family unit is the cornerstone of a healthy and functional society. The relationship between a man and a woman is sacred and ordained by Allah (SWT) in the institution of marriage. Allah says in the Qur’an, “And We created you in pairs (males and females).” [al-Naba’, 78:8] He (SWT) further says, “And of His signs is that He created for you from yourselves spouses (husbands and wives) that you may find tranquility in them, and He placed between you affection and mercy.” [al-Roum, 30:21]
The foundation of human relationships as ordained by Allah (SWT) is based on the natural union between man and woman, as exemplified by the creation of Adam and Eve. This sacred relationship between male and female is designed for procreation and building stable families, which in turn ensure the stability of society.
Prophet Muhammad (SAW) emphasized the importance of modesty and moral conduct. He said, “Modesty is part of faith.” (Sahih Muslim)
Modesty and chastity are fundamental elements of our faith, and anything that seeks to undermine these princi- ples is contrary to Islam’s teachings. Promiscuity and immoral behavior are not only harmful to individuals but have broader societal consequences. Allah (SWT) tells us in the Qur’an, “And do not approach immoralities— what is apparent of them and what is concealed.” [al-An’am, 6:151]
The LGBTQ and Transgender Agenda is being promoted in Schools
What we are seeing today, particularly in the West, is the systematic indoctrination of our children into accept- ing behaviors and lifestyles that are not only against Islam but also against natural human disposition (fitrah). School curricula and children’s books are being designed to teach even the youngest children about homosexu- ality, same-sex marriage, and transgenderism as “normal” and acceptable.
These teachings often begin in elementary schools and aim to desensitize children to things that would normally be seen as abnormal or unnatural. For example, some children’s books feature explicit illustrations and graphic content that showcase same-sex relationships or transgenderism. This material is inappropriate, confusing, and harmful to the innocent minds of young children.
As believers, we have a responsibility to protect our children from this kind of moral corruption. The Prophet Muhammad (SAW) said, “Each of you is a shepherd, and each of you will be questioned about those under his care.” (Sahih al-Bukhari and Sahih Muslim)
We are responsible for raising our children with Islamic values, ensuring they grow up in a morally sound environment. Exposing them to ideas that are repugnant to Islam not only harms their faith but also confuses their sense of right and wrong.
Islam grants Freedom of Choice
People are free to choose their way of life. Allah (SWT) says in the Qur’an, “There is no compulsion in religion. Verily, the right path has become distinct from the wrong path.” [al-Baqarah, 2:256]
People are free to live as they choose in private. What they do behind closed doors is between them and Allah. However, promoting such behaviors in the public sphere, especially to children, is where the line must be drawn. Islam, Christianity, and Judaism all agree that the promotion of immoral behaviors in public is harmful to society and to the future of our children.
We must protect our children from the moral corruption that is being normalized in our society.
Political Engagement is Our Responsibility
We must consider our political engagement carefully. Allah (SWT) commands us in the Qur’an to stand up for justice, “O you who believe! Stand out firmly for justice, as witnesses to Allah, even if it be against yourselves, your parents, or your kin.” [al-Nisa, 4:135]
As Muslims, we cannot support candidates who openly advocate for policies that promote the LGBTQ agenda and transgenderism, especially in schools. While it is true that both major political parties have their flaws, we must support candidates who align with our values and principles as much as possible.
The Prophet Muhammad (SAW) said, “Whoever among you sees an evil, let him change it with his hand; if he cannot, then with his tongue; if he cannot, then with his heart—and that is the weakest of faith.” (Sahih Muslim)
We may not have the power to stop these movements entirely, but we have a voice. We can vote, advocate, and engage in the political process to promote candidates who support family values and the protection of our children from moral corruption.
Third-Party Alternatives
It is crucial to remember that there are other choices beyond the two main parties. There are candidates from third parties, such as the Libertarian and Green parties among others. These alternatives may align more closely with our values.
Unlike the primaries, where you have no choice except to vote either democrat or republican, you have the option in the general elections to vote for candidates from different parties depending on their stance on specific issues.
We must be informed, research our local candidates, and vote for those who best align with our values—be they Democrats, Republicans, or from other affiliations.
The best advice is, VOTE your CONSCIENCE.
Voting Your Conscience
At the end of the day, the choice is yours. As Muslims, we must vote with a clear conscience, guided by our faith, principles, and values. Voting is a trust (amanah) given to us, and we will be accountable for how we use it. The Prophet (SAW) said, “There is no person to whom Allah has entrusted with responsibility and he dies neglecting that responsibility, but that Allah will forbid him Paradise.” (Sahih al-Bukhari)
This means we must take our responsibility seriously, whether in governance, leadership, or even voting.
We do not entirely assimilate into societies at the expense of our Islamic values, nor do we isolate ourselves to the point where we are inactive in society. Instead, we adopt a middle course—engaging positively and constructively in the political, social, and economic arenas.
The Balanced Ummah
We are and should be, as the Quran describes, the balanced Ummah. We are an ummah that takes the middle ground in all affairs, “Thus We have made you a middle (just and balanced) Ummah, that you may be witnesses over mankind, and the Messenger a witness over you” [al-Baqarah, 2:143]
The ayah teaches us that we should not lean towards any extremes – whether left or right, but rather take a balanced, just approach based on Islamic teachings. This principle is vital when engaging in politics and deciding whom to support.
We are neither Democrats nor Republicans. We are Muslims first and foremost. As such, we have to critical- ly evaluate the candidates and parties not based on their labels but on their policies and actions, especially in terms of justice, equality, and their stances on issues that impact Muslims locally and globally.
The challenges we face are great, but Allah has given us the guidance and strength to stand up for what is right. Let us engage politically with wisdom and stand for justice, as Allah has commanded us.
“O you who believe, stand out firmly for Allah, as witnesses to justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah ; indeed, Allah is Acquainted with what you do.” [al-Ma’idah, 5:8]
This means we vote for justice, for righteousness, and for policies that align with Islamic principles. As Muslims in North America, we must assess which candidates, regardless of their party, uphold justice and fairness, especially concerning foreign policies toward Muslim-majority nations.
What Can We Do?
Here are some Recommendations for Political Engagement
1. Engage Politically with Wisdom: Research the candidates running for local, state, and federal offices.
2. Vote Your Conscience: When you vote, vote for the candidate who most closely aligns with Islamic values, particularly in matters of family, morality, and education. regardless of their party. Consider their stance on social justice, human rights, and global peace, especially concerning Palestine and Lebanon.
Support Local Candidates: Local elections are just as important. These are the politicians who directly affect your community, so research and support candidates who align with our values.
Note that there are candidates, including Muslims, who run under either the Democratic or Republi- can ticket. These candidates do not necessarily subscribe to the entire ideology or worldview of either party. Instead, they align with certain positions to increase their chances of winning. This strategy has proven effective in many cases.
4. Voting is a Duty: Voting is a critical responsibility for all eligible and registered voters. If you are a U.S. citizen, at least 18 years old, and not yet registered to vote, it is important to do so and exercise your right to participate in shaping the future of your community and country. There are other options to vote such as mail -in ballots, and early voting.
5. Choice of Candidates: Unlike the primaries, where one typically votes for an entire party’s ticket, in the general election, you have the flexibility to choose candidates from different parties. This means that you can vote for a Democrat in one race and a Republican in another if their views align more closely with your values. Note: It is crucial to thoroughly research all candidates, particularly the local ones, and cast your vote for those whose positions are in line with our Islamic values and principles, regardless of whether they are Democrats, Republicans, or affiliated with any other party.
6. Engage with Your Community: Encourage your family, friends, and neighbors to be politically engaged.
7. Advocate for Justice: Contact your local and national representatives to express your concerns about Gaza, Lebanon, and other Muslim issues. Use your voice to stand up for the oppressed.
Speak Out: Do not be afraid to raise awareness on social media, at community events, or in your personal networks. The Prophet Muhammad (SAW) said, “The best form of Jihad is a word of truth in the face of a tyrant ruler.” (Sunan Abu Dawood)
Allah (SWT) has granted us a great blessing in the form of political freedom here in North America. With this freedom comes a responsibility—to ensure that justice prevails for all, including our Muslim brothers and sisters who are suffering globally.
Our role as Muslims is to stand for justice, support the truth, and promote good. Whether in political engagement or everyday life, we take the middle path, balancing all matters according to Islamic teachings. We are not defined by political parties but by our faith in Allah (SWT) and our commitment to justice.
Remember the words of Allah (SWT), “And hold firmly to the rope of Allah all together and do not become divided.” [Aal Imran, 3:103]
Let us remain united as an Ummah, actively engaging in society while holding firmly to our principles and seeking the pleasure of Allah (SWT) in all that we do.
May Allah (SWT) guide us and protect our families and to make the best decisions for ourselves, our com- munities, and the world. May He give us the strength to stand firm in our beliefs and make a positive impact in our communities.
May Allah (SWT) guide us to make informed, just, and righteous decisions in the elections. May He grant us the wisdom to advocate for the oppressed, the strength to stand firm against injustice, and the courage to engage positively in our communities, following the guidance of the Quran and the Sunnah. And may Allah (SWT) protect our brothers and sisters in Gaza, Lebanon, and all places where Muslims are oppressed.
Ameen.
End
Virtues of Jumu’ah Prayer
بسم الله الرحمن الرحيم
In the name of Allah, the Compassionate, the Merciful
Synopsis of Ameer Mustapha Elturk
Virtues of Jumu’ah Prayer
“O you who believe, when (the adhan) is called for the prayer on the day of Jumu’ah, then proceed to the remembrance of Allah and leave trade. That is better for you if you only knew. And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed.” [al-Jumu’ah, 62:9,10].
Jumu’ah (Friday) holds a special place in the heart of Islam, distinguished as the most blessed day of the week for Muslims. It is a day designated for communal worship, where the weekly congregational prayer (Salah al-Jumu’ah) replaces the regular Dhuhr prayer.
The significance of Jumu’ah is emphasized in both the Qur’an and Hadith, highlighting its virtues and the special rewards that come with observing this sacred day.
Jumu’ah in the Qur’an
The importance of Jumu’ah is directly mentioned in the Qur’an in Surah al-Jumu’ah (62), ayat 9-10.
“O you who believe, when (the adhan) is called for the prayer on the day of Jumu’ah, then proceed to the remembrance of Allah and leave trade. That is better for you if you only knew. And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed.”
These ayat emphasize the command to hasten towards the remembrance of Allah when the call to prayer is made and to leave off worldly distractions such as trade. This command stresses the importance of the Jumu’ah prayer, prioritizing it over daily activities. When the Jumu’ah prayer is concluded, Muslims are encouraged to return to their worldly pursuits while continuing to remember Allah (SWT) frequently.
The following instructions provide valuable guidance on how Muslims should balance their spiritual and worldly responsibilities:
1. Return to Worldly Activities:
The ayah starts with, “When the prayer has been concluded, disperse within the land…”
This implies that after completing the Salat al-Jumu’ah, Muslims should return to their regular activities. The Jumu’ah prayer is a time for communal worship and reflection, but once it’s over, Muslims are encouraged to go back to their daily endeavors, whether that involves work, business, or any lawful pursuit.
2. Seek the Bounty of Allah:
The phrase “seek from the bounty of Allah” emphasizes that it is not only permissible but encouraged to seek sustenance, wealth, and success through lawful means. The term “bounty” refers to all forms of blessings, whether they are material, such as wealth and provision, or spiritual, such as knowledge and inner peace. This seeking should be done with the understanding that all provisions come from Allah (SWT), and our efforts are a means to attain them.
The Practical Implication of such understanding is:
- Gratitude: Recognizing that earnings are fadl from Allah cultivates gratitude. Every provision, no matter how small or large, is seen as a blessing from Allah.
- Contentment: This mindset brings contentment, knowing that whatever one has is sufficient and is what Allah (SWT) has deemed best for them.
- Humility: It prevents arrogance or pride in one’s achievements, as the believer acknowledges that their success is not solely due to their own efforts but is a favor from Allah (SWT). Therefore, having this understanding, that our earning is not kasb but rather fadl from Allah (SWT), you are acknowledging that while you engage in the necessary effort to earn a living, you recognize and are grateful that the ultimate source of your provision is Allah’s grace. This perspective encour- ages humility, gratitude, and reliance on Allah in all aspects of life.
“And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah.”
The ayah profoundly suggests that life should be a balance between fulfilling spiritual obligations (salah) and engaging in worldly responsibilities. Muslims are not required to abandon their work or pursuits of livelihood after the Friday prayer; instead, they are reminded that seeking sustenance is also a part of their worship if done with the right intention.
3. Continuous Remembrance of Allah:
“and remember Allah often that you may succeed.”
Even as believers disperse and engage in worldly activities, Muslims are reminded to “remember Allah often” that they may succeed. This is a crucial element of the ayah, signifying that success in life comes from keeping Allah (SWT) in one’s heart and mind at all times. The continuous remembrance of Allah (dhikr) helps maintain a strong connection with the Creator, guiding one’s actions and decisions throughout the day. Allah (SWT) reveals the importance of dhikr (remembrance).
“So remember Me; I will remember you. And be grateful to Me and do not deny Me.” [al-Baqarah, 2:152]
Allah (SWT) is instructing the believers to remember Him, to keep Him in their thoughts and hearts, and in return, Allah will remember them. When Allah says He will remember us, it means that He will shower His mercy, blessings, protection, and guidance upon those who remember Him. It shows a reciprocal relation- ship, a mutual dhikr. When we acknowledge Allah (SWT), He will favor us with His care and support and will turn to us in the Hereafter. It is a form of divine reassurance that Allah (SWT) is always close to His servants who remember Him.
When we are mindful of Allah, it brings a sense of humility, recognizing that everything we have comes from Him alone. When a believer engages in the remembrance of Allah, they inevitably become aware of 3 countless blessings, which leads to sincere gratitude.
“So remember Me; I will remember you. And be grateful to Me and do not deny Me.” [al-Baqarah, 2:152]
The ayah stresses the importance of being grateful to Allah and warns against ingratitude. Allah (SWT) commands us to be grateful for His favors.
“And be grateful to Allah, if it is [indeed] Him that you worship.” [al-Baqarah, 2:17]
Gratitude is a key characteristic of the believer, as they understand that Allah’s blessings are countless.
“And should you try to count the blessing(s) of Allah, you would not be able to count them.” [al-Nahl 16:18]
Dhikr is the foundation of gratitude. Regular dhikr helps one develop a heart full of shukr (gratitude). A heart filled with the remembrance of Allah is naturally grateful, as it recognizes that every moment and every blessing is from Allah (SWT).
Notice how whenever Allah mentions Dhikr (remembrance of Him), it is often accompanied by the command to do so frequently, abundantly, and consistently. In Surah Ta Ha, verses 33-34, Allah says:
“So that we may glorify You frequently, and remember You frequently.” [Ta Ha, 20:33,34]
Likewise, in Surah Ash-Shu’ara, ayah 227, Allah describes the believers who are saved as:
“Except for those who believe, do righteous deeds, remember Allah frequently,” [al-shu’ara’, 26:227]
In Surah al-Ahzab, ayah 41, Allah commands the believers:
“O you who believe, remember Allah with much remembrance.” [al-Ahzab, 33:41]
But why is the emphasis placed on frequent and abundant remembrance of Allah? The answer lies in the fact that there are those who claim to be Muslims, yet they mention Allah very little. These are the hypocrites, as Allah (SWT) describes them in Surah al-Nisa’,
“Surely the hypocrites seek to deceive Allah, but He is deceiving them. When they rise to pray, they rise reluctantly showing off to the people and do not remember Allah except a little.” [al-Nisa’, 4:142]
The distinguishing factor between the true believers and the hypocrites is the dhikr (remembrance) of Allah. True believers engage in it constantly, while hypocrites do so only minimally and superficially.
“And remember Allah frequently so that you may succeed.” [al-Jumu’ah, 62:10]
Thus, frequent dhikr is a mark of true faith and a pathway to success, while neglecting it is a sign of hypocrisy. The constant remembrance of Allah not only elevates one spiritually but also secures their connection to Him and ensures His guidance and blessings.
4. Attaining True Success:
“And remember Allah frequently so that you may succeed.” [al-Jumu’ah, 62:10]
The ayah concludes with the phrase “that you may succeed.” True success (falah) is not just about material wealth or worldly achievements but is deeply tied to spiritual well-being and fulfilling one’s duties to Allah (SWT). The constant remembrance of Allah, along with lawful efforts to seek His bounty, leads to complete success in both this life and the hereafter.
Economic power is another crucial aspect of Zionist influence. Jewish communities in Western countries, particularly in the United States, have been successful in establishing themselves in key sectors such as finance, media, and technology. This economic success has translated into political leverage, allowing Zionist organizations to fund political campaigns, support pro-Israel candidates, and shape public discourse.
The media has played a significant role in promoting a pro-Israel narrative in Western societies. Many of the major news outlets in the United States and Europe have been criticized for their biased coverage of the Israeli-Palestinian conflict, often portraying Israel as a victim and Palestinians as aggressors. This media bias has contributed to the perpetuation of stereotypes and has shaped public perceptions of the conflict, making it difficult for alternative narratives to gain traction.
Impact on International Relations
Virtues of Salah al-Jumuah
“And remember Allah frequently so that you may succeed.” [al-Jumu’ah, 62:10]
The ayah concludes with the phrase “that you may succeed.” True success (falah) is not just about material wealth or worldly achievements but is deeply tied to spiritual well-being and fulfilling one’s duties to Allah (SWT). The constant remembrance of Allah, along with lawful efforts to seek His bounty, leads to complete success in both this life and the hereafter.
Virtues of Salah al-Jumuah
Numerous hadiths highlight the virtues and significance of Jumu’ah.
- Special Time of Acceptance:
On the authority of Abu Hurairah (RAA), the Prophet (SAW) is reported to have said: “There is a time on Friday at which a Muslim, while he is praying and asking Allah for something good, will be granted what he is asking for.” And (the Prophet) indicated with his hand how small it may be. (al-Bukhari and Muslim)
This hadith highlights that on Jumu’ah, there is a specific time during which supplications (duas) are accepted. Although scholars differ on when exactly this time occurs, it is generally recommended to be vigilant in prayer and supplication throughout the day, particularly in the hour before Maghrib. - Forgiveness of Sins:
On the authority of by Abu Huraira (RAA), the Messenger of Allah (SAW) said: “The five daily prayers, and one Friday (prayer) to the next Friday (prayer), are an expiation (for the sins) between them, as long as major sins are avoided.” (Sahih Muslim)
Another hadith by Abu Hurairah (RAA) states,
“Whoever takes a bath, then comes to the Friday (Jumu’ah) prayer, then prays what is fixed for him, then keeps silent till (the Imam) finishes his sermon (khutbah), and then prays along with him – his (minor) sins (committed) between that time and the next Friday will be forgiven, with an addition of three days more.” (Muslim) This hadith demonstrates the immense reward for those who attend Jumu’ah prayer with full attentive- ness and proper etiquette. The Prophet Muhammad (SAW) indicated that sincere participation in the Jumu’ah prayer can lead to the forgiveness of minor sins committed over the past week and tree additional days. - Blessed Day:
“The best day on which the sun has risen is Friday; on it Adam was created, on it he was admitted to the garden, and on it he was expelled from it. And the Last Hour will take place on no day other than Friday” (Sahih Muslim)
This hadith emphasizes the blessed nature of Jumu’ah as a day that holds several significant events in the history of humanity and the future.
Etiquettes of Salah al-Jumuah
The etiquettes of Salah al-Jumu’ah (Friday prayer) are essential for maximizing the spiritual benefits of this significant weekly gathering. Here are the key etiquettes and practices that a Muslim should observe in preparation for and during Salah al-Jumu’ah:
1. Performing Ghusl (Full Body Purification)
It is recommended (Mustahab) to perform ghusl (a ritual bath) on Friday before going to the masjid for Ju- mu’ah prayer.
On the authority of Abu Sa’id al-Khudri (RAA) says that the Prophet (SAW) said, “Taking a bath on Friday is required for every male Muslim who has attained the age of puberty and (also) the cleaning of his teeth with Siwak, and the using of perfume if it is available.” (al-Bukhari and Muslim)
2. Wearing Clean and Good Clothes
Wearing clean and presentable clothes is part of the Sunnah on Fridays. It is recommended to wear one’s best clothes and apply perfume or scent, as the Prophet Muhammad (SAW) emphasized cleanliness and presenting oneself well for Jumu’ah.
“O Children of Adam! wear your beautiful apparel at every place of worship” [al-A’raf, 7:31]
3. Arriving Early at the Mosque
It is encouraged to go early to the masjid for Jumu’ah prayer. The earlier one arrives, the greater the reward.
On the authority of Abu Hurairah who said, the Prophet (SAW) said, “Whoever performs ghusl (ritual purification) on Friday like the ghusl of janabah (after marital relations) and then goes to the masjid (for the Friday prayer), it is as if he has sacrificed a camel. Whoever goes in the second hour, it is as if he has sacrificed a cow. Whoever goes in the third hour, it is as if he has sacrificed a horned ram. Whoever goes in the fourth hour, it is as if he has sacrificed a chicken. And whoever goes in the fifth hour, it is as if he has sacrificed an egg. And when the Imam comes out (to deliver the sermon), the angels present themselves to listen to the remembrance.” (al-Bukhari and Muslim)
4. Walking Calmly and Humbly to the Masjid
When walking to the masjid, one should do so calmly, without rushing. This reflects humility and reverence for the act of worship.
Abu Hurairah (RAA) said, “I heard the Messenger of Allah (SAW) saying, ‘When the prayer is established (i.e., the prayer has started), do not come to it rushing, but come walking with calmness and dignity. What- ever you catch of the prayer, pray, and whatever you miss, complete it.’” (al-Bukhari)
5. Reciting Surah al-Kahf
It is recommended to recite Surah Al-Kahf (Chapter 18 of the Qur’an) on Fridays.
Abu Sa’id al-Khudri (RAA) reports, the Prophet (SAW) said, “Whoever recites Surah al-Kahf on Friday, a light will shine for him from one Friday and the next.” (al-Baihaqi)
6. Listening Attentively to the Khutbah (Sermon)
During the Khutbah, it is obligatory to listen attentively and avoid any form of distraction. Speaking, 6 playing, or using mobile devices during the Khutbah is prohibited.
Abu Huraira (RAA) reported Allah’s Messenger (SAW) as saying: “If you say to your companion, ‘Be quiet,’ while the Imam is delivering the Khutbah, you have engaged in idle talk.” (al-Bukhari and Muslim)
Abu Huraira (RAA) reports, “The Messenger of Allah (SAW) said, ‘Whoever performs ablution (wudu) and perfects it, then comes to the Friday prayer, listens attentively, and remains silent, will have his sins forgiven between that Friday and the next, with an additional three days (of forgiveness). And whoever touches the pebbles has engaged in idle talk (laghw).’” (Muslim)
There is a warning against touching the pebbles (which was a common practice during the Prophet’s time while delivering the khutbah). This act is used symbolically to represent any form of distraction or idle behavior during the khutbah. Engaging in such behavior invalidates the spiritual benefit of the prayer and nullifies the reward. The term “laghw” refers to any speech or action that is frivolous or unproductive, especially during a time when one should be focused on worship.
In Surah al-Mu’minun, Allah (SWT) describes the believers who are promised success as follows:
“Successful indeed are the believers. Those who humble themselves in prayer, and who turn away from all that is frivolous.” [al-Mu’minun, 23:1-3]
7. Performing Tahiyyat al-Masjid (Greeting the Masjid)
Upon entering the masjid, one should pray two units of Tahiyyat al-Masjid (the greeting of the masjid).
Abu Qatada (RAA) reported Allah’s Messenger (SAW) as saying, “When one of you enters the masjid he should pray two rak’ahs before sitting down.” (al-Bukhari and Muslim.)
8. Avoiding Stepping Over People
If the mosque is crowded, one should avoid stepping over people to reach the front rows. This is considered disrespectful to others who have arrived early.
Abdullah bin ‘Amr bin al-‘As (RAA) reported the Prophet (SAW) as saying, “Whoever washed himself on Friday and applies perfume of his wife if she has one, and wears good clothes and does not step over the necks of the people (in the masjid to sit in the front row) and does not indulge in idle talk during the sermon, that will atone (for his sins) between the two Fridays. But he who indulges in idle talk and steps over the necks of people (in the mosque), that (Friday) will be for him like the noon prayer.” (Abu Dawud)
9. Making Du’a on Friday
The Prophet Muhammad (SAW) mentioned that there is a special hour on Friday during which a believer’s supplication is accepted. Although the exact time is not confirmed, many scholars suggest making Du’a during the last hour after Asr prayer or during the time the Imam sits between the two Khutbahs.
10. Sending Blessings upon the Prophet (Salawat)
Sending blessings upon the Prophet Muhammad (SAW) frequently on Friday is encouraged. The Prophet (SAW) said:
Anas (RAA) reports, “The Messenger of Allah (SAW) said, “Increase your supplications for me on the day and night of Friday. Whoever blesses me once, Allah will bless him ten times.” (al-Sunan al-Kubra by Imam al-Baihaqi)
11. Maintaining the Serenity of the Mosque
Maintaining a calm and respectful atmosphere in the mosque is important. Avoid engaging in unnecessary conversation.
12. Engaging in Dhikr and Qur’an Recitation Before the Khutbah
Before the Imam ascends the minbar (pulpit) for the Khutbah, one should engage in dhikr (remembrance of Allah) and recitation of the Qur’an, focusing on spiritually preparing for the prayer.
13. Leaving the Masjid Quietly and Respectfully
After the conclusion of the Jumu’ah prayer, one should leave the masjid quietly, allowing others to continue their worship. Engaging in idle talk or crowding the exits should be avoided.
By observing these etiquettes, a Muslim can ensure that they are fully prepared to gain the immense rewards associated with Salat al-Jumu’ah and maintain the sanctity and solemnity of this important weekly act of worship.
The Jumu’ah Khutbah is a vital part of the Friday prayer, serving not only as a religious obligation but also as a means of community guidance and education. The Prophet Muhammad (SAW) would delver the khutbah in a way that was direct, clear, and filled with wisdom.
The style of the Prophet’s khutbah was characterized by “wa’ẓ wa tadhkīr” (admonition and reminder). His khutbahs were intended to remind the listeners of their responsibilities toward Allah (SWT) and each other, encouraging them to adhere to righteousness and avoid wrongdoing.
The hadith narrated by Jābir ibn ʿAbdullāh describes the demeanor of the Prophet Muhammad (SAW) when he delivered a khutbah.
Jābir ibn ʿAbdullāh (RAA) said, “When the Messenger of Allah (SAW) delivered a khutbah, his eyes would become red, his voice would be raised, and his anger would intensify.” (Muslim)
His eyes would become red – عيناه احمرت: This indicates the deep emotional and spiritual intensity with which the Prophet would speak. The redness of his eyes signifies his deep concern, passion, and the seriousness of the message he was conveying. It shows that the Prophet (SAW) was not delivering a mere speech but was deeply affected by the message he was delivering, showing both his sincerity and his profound sense of responsibility.
His voice would be raised – صوته عال: This reflects the urgency and importance of the message. The Prophet would raise his voice to ensure that the message was heard clearly by everyone present. Raising his voice also conveyed the significance of what he was saying, emphasizing that it was not something to be taken lightly.
His anger would intensify – غضبه واشتد: This refers to the righteous anger of the Prophet when addressing matters of grave importance, such as when warning against sin, injustice, or disobedience to Allah. The intensity of his anger was not personal but was driven by his concern for the well-being of the community and their adherence to the path of righteousness. This also served as a powerful reminder to the listeners of the seriousness of the issues being addressed.
The hadith highlights the Prophet’s deep commitment to his role as a messenger and leader of the Muslim community. His khutbahs were delivered with emotional intensity, a raised voice, and righteous anger, all of which stress the importance of the message he was conveying and his earnest desire for his followers to heed his words and live according to the teachings of Islam.
In conclusion, the Jumu’ah prayer is a cornerstone of Islamic worship, serving as a weekly reminder of a Muslim’s duties towards Allah and the community. The Qur’an and Hadith emphasize the special status of this 8 day, encouraging Muslims to take full advantage of its blessings. The Prophet Muhammad’s (SAW) style of delivering the khutbah provides a model for contemporary imams, highlighting the need for clarity, relevance, and spiritual encouragement. By observing Jumu’ah with sincerity and devotion, Muslims can attain forgiveness, spiritual elevation, and the pleasure of Allah (SWT). The virtues of Jumu’ah are numerous, and its proper observance is a key to achieving success in both this life and the hereafter.
Believers attending the Jumu’ah prayer and adhere to the guidance of the Qur’an and sunnah are granted immense spiritual rewards, including the forgiveness of sins.
May Allah forgive us our short comings and help us become true servants of His in all our thoughts and actions, inwardly and outwardly. Ameen.
End
The Arrogance of Power
بسم الله الرحمن الرحيم
In the name of Allah, the Compassionate, the Merciful
Synopsis of Ameer Mustapha Elturk
The Arrogance of Power
“Nay! Verily, man will transgress the limits. Because he sees himself self-sufficient. Indeed, to your Lord is the return.” (al-‘Alaq, 96:6-8)
The Holy Qur’an offers timeless guidance that transcends geographical and temporal boundaries. Among its teachings are the ayat of surah Al-‘Alaq (96), particularly ayat 6-8. “Nay! Verily, man will transgress the limits. Because he sees himself self-sufficient. Indeed, to your Lord is the return.”
These ayat provide a profound reflection on the nature of human arrogance and its consequences. They emphasize the dangers of becoming heedless of the Creator when one acquires power, wealth, or influence. In this sermon, we will explore the meaning of these ayat and relate them to historical and political events including the Zionist political ideology that illustrate the destructive potential of unchecked arrogance.
The ayat under discussion investigation highlight a central theme in Islamic teachings: the tendency of human beings to become arrogant when they perceive themselves as self-sufficient, forgetting their dependence on Allah. The Qur’an warns against this arrogance and reminds us that ultimately, all will return to Allah for judgment.
The concept of arrogance, particularly in the context of power and authority is frequently discussed in the Qur’an. The ayat from surah Al-‘Alaq’s serve as a reminder that power and wealth can lead to transgression when individuals or societies start believing in their own self-sufficiency, dismissing the idea of accountabil- ity to a higher power. This is a dangerous mindset, as it often results in tyranny, oppression, and injustice, which are condemned in Islam.
The Arabic word “ṭaghā” used in these ayat is often translated as “transgresses” or “exceeds bounds.” It signifies crossing the limits set by Allah (SWT), which is usually associated with the acquisition of power, wealth, and influence. When people believe that they are beyond reproach, they often engage in unjust behaviors, believing that they will not be held accountable for their actions. The Qur’an reminds us that despite these delusions, every person will ultimately return to Allah (SWT) and face the consequences of their actions.
Before we delve into Historical Examples of Arrogance that lead to downfall, let us examine the arrogance of power of Iblis (satan).
The story of Iblis stands as a profound lesson on the dangers of arrogance and the misuse of power. Iblis, once a devout servant of Allah, fell from grace due to his refusal to obey a divine command.
His story is a reminder of how pride and arrogance can lead to one’s downfall, transforming a position of honor into one of disgrace and enmity towards the divine.
The Creation of Adam and the Command to Prostrate
The story of Iblis is closely tied to the creation of the first human, Adam (peace be upon him). Allah, in 2 His wisdom, created Adam and commanded the angels to prostrate before him as a sign of respect. This command was not an act of worship towards Adam, but rather an act of obedience to Allah’s command, recognizing the honor Allah had bestowed upon Adam.
In surah Al-Baqarah, Allah mentions:
“And when We said to the angels, ‘Prostrate before Adam’; so they prostrated, except for Iblis. He refused and was arrogant and became of the disbelievers.” (al-Baqarah, 2:34)
In reality, the Hajj season traces back to the legacy of Ibrahim (AS)
Iblis was not an angel but a jinn, a creation of Allah made from smokeless fire. He had risen to a position of high esteem among the angels due to his piety and devotion. However, when commanded to prostrate to Adam, Iblis refused out of pride. Allah questioned Iblis,
“(Allah) said, ‘What prevented you from prostrating (to Adam) when I commanded you.’” (al-‘Araf, 7:12)
He arrogantly questioned the command of Allah, saying:
“He said, ‘I am better than him. You created me from fire and created him from clay.’” (al-‘Araf, 7:12)
Iblis believed that his creation from fire made him superior to Adam, who was created from clay.
The argument “I am better than him. You created me from fire and created him from clay,” is an example of flawed reasoning and arrogance that does not hold up in the divine perspective.
Iblis uses this statement as a justification for refusing to bow to Adam, as commanded by Allah. Although Iblis’ argument might seem logically coherent from a material or worldly perspective, it fundamentally fails in the context of God’s divine wisdom and commandments. Iblis’ refusal was not a demonstration of logic but a direct act of disobedience to Allah’s command.
Iblis’ claim that fire is superior to clay is a flawed premise. Superiority in the sight of Allah is not based on the material substance from which a being is created. Instead, it is based on piety (taqwa), obedience, and righteousness. The Qur’an asserts, “Indeed, the most noble of you in the sight of Allah is the most righteous of you” (al-Hujurat, 49:13). By this standard, Adam’s obedience and humility would make him superior, not the material of his creation.
The belief held by some among the Jews that they are inherently superior to non-Jews, particularly Arabs, due to their identity as the “Chosen People” can indeed be seen as an example of arrogance and pride similar to that of Iblis (satan). This comparison is rooted in the idea that both Iblis and those who hold such a belief are basing their sense of superiority on a misunderstanding of divine favor and a misplacement of value on attributes that do not align with the true criteria for righteousness in the sight of God.
The term “Chosen People” in the Jewish tradition does not imply inherent superiority over others but rather signifies a unique responsibility and covenant with God. The Jewish people were chosen to carry the message of monotheism and to serve as a light to the nations. However, this “chosenness” is not a guarantee of superiori- ty but a call to higher moral and spiritual responsibility.
If the “chosen people” concept is interpreted as a basis for inherent superiority over other races or peoples, it becomes a form of arrogance. Just as Iblis falsely believed that his creation from fire made him superior to Adam, those who believe they are superior due to being “chosen” are similarly misplacing the basis of true worth in the eyes of God.
The Qur’an informs of a divine forewarning of the transgressions and arrogance of the Children of Israel, referring to times in history when they would deviate from God’s commands and act with pride and oppression.
“And We have decreed to the Children of Israel in the Scripture that, ‘You will surely cause corruption on the earth twice, and you will surely reach (a degree of) great arrogance.’” (al-Isra’, 17:4)
We may draw a parallel between the arrogance mentioned in this ayah and modern-day political movements, including Zionism.
The ayah speaks of “great arrogance,” which can be understood as excessive pride or a sense of superiority leading to unjust actions. One can see parallels between this description and the modern Zionist movement, particularly in how it has manifested in the treatment of Palestinians and the occupation of lands. They argue that the actions of the Zionist state reflect a sense of entitlement and disregard for the rights of others, which could be seen as a form of the “mighty arrogance” mentioned in the ayah.
“Nay! Verily, man will transgress the limits. Because he sees himself self-sufficient.” (al-‘Alaq, 96:6.7)
This Qur’anic warning is not just a general observation about human nature but can be applied to specific historical and contemporary situations.
Throughout history, numerous examples illustrate the Qur’anic warning about the dangers of arrogance and self-sufficiency.
One of the most well-known examples of arrogance and tyranny in the Qur’an is that of Pharaoh (Fir’aun) during the time of Prophet Musa (Moses).
Despite his power and wealth, Pharaoh met a tragic end, as recounted in the Qur’an, illustrating the fate of those who transgress the limits set by Allah (SWT). His downfall serves as a reminder that no matter how powerful one may seem, all are ultimately accountable to Allah.
History is replete with the rise and fall of great empires that, at their peak, believed in their own invincibility. The Roman Empire, for instance, was one of the most powerful empires in history, dominating vast territories across Europe, Africa, and Asia. However, as it grew more powerful, it also grew more corrupt and arrogant.
The empire’s leaders became increasingly self-indulgent, neglecting the needs of their people and engaging in unjust practices. This arrogance and moral decay ultimately led to the empire’s decline and eventual collapse.
The Ottoman Empire, too, which was one of the longest-lasting empires in history, provides another example. At its zenith, the empire was a beacon of Islamic civilization, known for its military power and heroism, architectural achievements, and cultural contributions. However, over time, internal corruption, power struggles, and a departure from the principles of justice and humility contributed to its downfall. The once great empire, which had once upheld Islamic values, fell victim to the arrogance and self-sufficiency that these Qur’anic ayat warn against.
The 20th century saw the rise of totalitarian regimes such as Nazi Germany under Adolf Hitler and the Soviet Union under Joseph Stalin. Both regimes were characterized by an extreme concentration of power in the hands of a few, who believed themselves to be above the law and immune to accountability.
Hitler’s belief in his own superiority and his vision of a racially pure empire led to some of the most horrific atrocities in human history, including the Holocaust. Similarly, Stalin’s regime was marked by widespread expulsions, forced labor camps, and the suppression of dissent. Both leaders ultimately met their demise, and their regimes collapsed, leaving behind a legacy of suffering and destruction.
From the perspective of the Zionist leaders, the creation of Israel was seen as a triumphant return to their ancestral homeland. However, this triumph came at the cost of the Palestinian people, who were expelled from their homes, subjected to military occupation, and denied their basic rights. The belief in the self-sufficiency and invulnerability of the Zionist project has led to policies and actions that many view as transgressive and unjust. The political, economic, and media influence that Zionist organizations have amassed has had a signifi- cant impact on the policies of Western countries, particularly in relation to the Middle East.
The influence of Zionist lobbying groups in Western countries, particularly the United States, has grown significantly over the past several decades. Organizations such as the American Israel Public Affairs Committee (AIPAC) carry considerable power in shaping U.S. foreign policy. AIPAC’s influence is evident in the unwavering support that the United States has provided to Israel, including military aid, diplomatic 4 backing, and political support in international forums like the United Nations.
Political and Economic Power
In the political arena, Zionist influence has been bipartisan, with both Democratic and Republican parties expressing strong support for Israel. This influence extends beyond foreign policy; it also shapes domestic policies related to anti-Semitism, immigration, and minority rights. The ability of Zionist organizations to mobilize resources, lobby politicians, and influence public opinion has been a key factor in the sustained support that Israel enjoys in Western capitals.
Economic power is another crucial aspect of Zionist influence. Jewish communities in Western countries, particularly in the United States, have been successful in establishing themselves in key sectors such as finance, media, and technology. This economic success has translated into political leverage, allowing Zionist organizations to fund political campaigns, support pro-Israel candidates, and shape public discourse.
The media has played a significant role in promoting a pro-Israel narrative in Western societies. Many of the major news outlets in the United States and Europe have been criticized for their biased coverage of the Israeli-Palestinian conflict, often portraying Israel as a victim and Palestinians as aggressors. This media bias has contributed to the perpetuation of stereotypes and has shaped public perceptions of the conflict, making it difficult for alternative narratives to gain traction.
Impact on International Relations
The Zionist influence in Western countries has had a profound impact on international relations, particularly in the Middle East. The unwavering support for Israel has led to strained relations between Western coun- tries and the Arab and Muslim world. The United States, in particular, has been seen as a biased mediator in the Israeli-Palestinian conflict, leading to a loss of credibility in the eyes of many in the region.
Moreover, the Zionist influence has contributed to the persistence of the Israeli-Palestinian conflict. The lack of pressure on Israel to comply with international law, particularly regarding settlements in the West Bank and the status of Jerusalem, has made it difficult to achieve a lasting peace agreement. The perceived double standards in the application of international law have further fueled anti-Western sentiments in the region.
Leaders who become too delighted with their own power often forget the principles of justice, fairness, and accountability.
The Arrogance of Power
The current state of Zionist power can be seen as a manifestation of the arrogance described in the Qur’an.
“Nay! Verily, man will transgress the limits. Because he sees himself self-sufficient.” (al-‘Alaq, 96:6,7)
With substantial military, economic, and political support, particularly from Western powers, Israel has been able to assert its dominance in the region. This has often led to actions that disregard international law and human rights, such as the expansion of illegal settlements, the blockade of Gaza, and the disproportionate use of force against Palestinians.
The continued occupation and oppression of Palestinians have led to widespread condemnation and resistance. The cycle of violence and retribution only serves to perpetuate conflict and instability in the region.
The sense of self-sufficiency and impunity that Israel enjoys is evident in its policies and rhetoric. They may provide temporary gains, but it cannot ensure lasting peace and security.
The belief that military might and strategic alliances can ensure long-term security has led to the marginali- zation and dehumanization of the Palestinian people. This transgression of moral and ethical boundaries is precisely what the Quran warns against in Ayat Al-‘Alaq. “Nay! Verily, man will transgress the limits. Because he sees himself self-sufficient.”
The same fate that befell arrogant nations and empires will befall the cruel and arrogant Zionist regime – a fate inscribed in the Book of Destiny.
A Call for Humility
“Nay! Verily, man will transgress the limits. Because he sees himself self-sufficient. Indeed, to your Lord is the return.” (al-‘Alaq, 96:6-8)
The Qur’anic ayat call for humility and a recognition of our dependence on Allah (SWT). They remind us that true power and justice belong to Allah alone. In the context of the Palestinian-Israeli conflict, these ayat can be seen as a call for both sides to recognize their shared humanity and the need for a just and equitable resolution to the conflict.
For the Zionist leaders and their supporters, this means acknowledging the rights and dignity of the Palestini- an people and taking steps towards a fair and lasting peace. For the Palestinian people, it means continuing their struggle for justice with the understanding that ultimate victory lies with Allah (SWT).
On a personal level, these ayat remind us to remain humble and aware of our dependence on Allah in all aspects of life. Whether we achieve success in our careers, accumulate wealth, or gain influence, we must remember that these are blessings from Allah and not solely the result of our own efforts. This awareness should inspire us to use our resources and influence for the betterment of others, rather than for selfish gain.
The Quranic ayat from Ayat Al-‘Alaq (96:6-8) offer profound insights into the dangers of arrogance and self -sufficiency. By reflecting on historical and political events, we can see how these ayat have played out in the real world, leading to the downfall of individuals, empires, and regimes that became too consumed by their own power. These ayat serve as a timeless reminder of the importance of humility, justice, and account- ability to Allah (SWT) in all aspects of life. As we navigate the complexities of the modern world, we must remain vigilant against the temptations of arrogance and strive to live in accordance with the principles of the Qur’an.
When individuals or groups attain power, there is a tendency to believe that they are beyond reproach and immune to consequences. This mindset leads to actions that exceed moral and ethical bounds, resulting in oppression and injustice. The ayat remind us that despite the temporary power one may hold, ultimate accountability lies with Allah (SWT).
Beware of Arrogance (kibr)
Arrogance is a grave sin in Islam, and it leads to downfall and misguidance. The story of Iblis serves as a cautionary account for humanity. It teaches us the dangers of arrogance and the importance of humility. Arrogance blinds us to the truth, leading us to reject what is right and just. It can cause us to disregard the commands of Allah, leading to our own downfall.
Arrogance, or kibr in Arabic, is strongly condemned in Islam. The Prophet Muhammad (صلى الله عليه وسلم (emphasized the dangers of arrogance on several occasions.
It was narrated that Abdullah (RAA) said: “The Messenger of Allah (صلى الله عليه وسلم )said: ‘No one will enter Paradise who has even a mustard-seed’s weight of arrogance in his heart, and no one will enter Hell who has even a mustard-seed’s weight of faith in his heart.’” (Ibn Majah)
This hadith emphasizes the importance of purifying our hearts from arrogance and pride. We must recognize that all blessings and abilities come from Allah (SWT), and it is only by His grace that we succeed. By remaining humble and obedient to Allah, we can avoid the fate of Iblis and attain His pleasure and mercy.
The Qur’an repeatedly warns against pride and arrogance, emphasizing humility and submission to God’s will. Iblis’ arrogance blinded him to the reality that obedience to Allah’s command is paramount, regardless of his perception of his own superiority.
We must not lose sight of our purpose in this world. The purpose of human creation is to worship and serve Allah (SWT) (Adh-Dhariyat, 51:56).
The physical composition of a being (fire or clay) does not determine its value or purpose. What matters is fulfilling the purpose for which one was created. Iblis’ focus on the material aspect of creation shows a misunderstanding of the broader spiritual purpose and the significance of obedience to Allah.
Trust in Divine Will
We must trust in the Divine Will. Allah’s decisions and commands are rooted in His infinite wisdom. It is not for created beings to question the rationale behind His commands. Iblis’ logic failed because it did not take into account the ultimate authority and wisdom of Allah, and instead, Iblis attempted to impose his own reasoning over the divine command.
The arrogance of Iblis serves as a powerful reminder of the destructive potential of pride and the misuse of power. It teaches us that true honor and success lie in humility and obedience to Allah. As we navigate our lives, we must strive to remain humble, recognizing that our worth is not in our own hands, but in the hands of Allah. By learning from the story of Iblis, we can avoid the pitfalls of arrogance and remain on the straight path towards success in this life and the hereafter.
End
The Hajj and the Legacy of Ibrahim (AS)
بسم الله الرحمن الرحيم
In the name of Allah, the Compassionate, the Merciful
Synopsis of Ameer Mustapha Elturk
The Hajj and the Legacy of Ibrahim (AS)
Every season of Hajj reminds us of the legacy of Ibrahim (AS), who, along with his son Ismail (AS), raised the Ancient House (al-Bayt al-Ateeq) or Ka’bah from its foundations to restore the worship of the One God.
Ibrahim (AS)’s search for truth began when he was a teenager living in the household of Azar—his father, who was engaged in the making and worshipping of idols. Guided by his pure nature, sound intellect, and rational mind, Ibrahim (AS) questioned his father about idol worship, pointing out that he and his people were clearly in error. “Mention (O Prophet, when Ibrahim said to his father, Azar, ‘Do you take idols as gods? I see that you and your people are clearly misguided.’” (al-An’am, 6:74)
Testifying to Ibrahim (AS)’s firm belief in tawhid, Allah (SWT) likens him to an entire nation or community (ummah), affirming more than once that he was not among the polytheists (mushrikeen). “Ibrahim was a community in himself, devoted to Allah and true in faith. He was not one of the polytheists” (al-Nahl, 16:120). Ibrahim (AS)’s unwavering stance eventually led him to distance himself from his household and his people. “When brahim said to his father and his people, ‘I am free of everything you worship, except for Him who brought me into being. He will certainly guide me.’” (al-Zukhruf, 43:26-27)
Allah (SWT) blessed Ibrahim (AS) with a discerning mind, enabling him to clearly distinguish between the Creator and His creation. By keenly observing the heavenly bodies—particularly the stars, the moon, and the sun—and using his intellect, Ibrahim (AS) reinforced his faith in the Creator of everything, who alone should be worshipped.
Possessing an intuitive and unwavering faith in Allah (SWT), Ibrahim (AS) discovered God through his rational faculty and could not help but proclaim, “I have set my face with single-minded devotion towards Him who has created the heavens and the earth, and I am not one of the polytheists” (al-An’am, 6:79). To those who argued with him, he responded, “Are you arguing with me about Allah, while He has guided me?” (al-An’am, 6:80).
As evident from the Qur’an, Ibrahim (AS) faced severe trials and tribulations in his quest for truth. He succeeded in all the tests he encountered, and as a result, Allah (SWT) made him the leader of humanity (Imam unNaas).
Disgusted with idols and idol worship, and eager to teach his people a lesson about the powerlessness of their false deities, Ibrahim (AS) smashed the idols. Similarly, we must examine whether we have enslaved ourselves to modern-day idolatry—consumerism and materialism in all their forms. Our salvation lies in freeing ourselves from the grip of these contemporary idols and becoming true, humble, and obedient servants of Allah (SWT) alone.
In his youth, Ibrahim (AS) used his power of logical reasoning when confronting Nimrod, the king, in a debate about the existence of God, leaving Nimrod dumbfounded. Islam is a faith that aligns with reason, with no conflict between reason and revelation. There are occasions when we must rely more on our logical reasoning than on our intuition.
Among Ibrahim (AS)’s trials was being thrown into a blazing fire. In His infinite mercy, Allah (SWT) ordered the fire to become cool and safe for Ibrahim, miraculously leaving him unscathed.
Another severe trial for Ibrahim (AS), in compliance with Allah (SWT)’s orders, was to leave his wife Hajar and his infant son Ismail in the harsh, desolate desert land of Mecca, where there was no water, cultivation, or human presence. Once again, in His infinite mercy, Allah (SWT) saved both mother and child by making the spring of Zamzam gush forth from that desert land. The seven rounds (al-Sai’) between the hillocks of Safa and Marwa that Hajar took in search of water for her baby son have become one of the essential rituals (manaasik) that pilgrims perform during Hajj.
Finally, Ibrahim (AS) faced one of the most severe tests when he was commanded by Allah (SWT) to sacrifice his young son Ismail. Both father and son, displaying complete obedience and steadfastness, willingly complied with Allah (SWT)’s command. Miraculously, Allah (SWT) replaced Ismail with a ram, which was sacrificed instead, establishing the offering of a sacrificial animal as an important ritual of Hajj.
In reality, the Hajj season traces back to the legacy of Ibrahim (AS) and his quest for truth. He established the center of tawhid, which remains to this day the Qibla for all Muslims around the world.
End
Standing in Solidarity with Gaza - A Call for Justice, Peace, and Hope
بسم الله الرحمن الرحيم
In the name of Allah, the Compassionate, the Merciful
Synopsis of Ameer Mustapha Elturk
Standing in Solidarity with Gaza - A Call for Justice, Peace, and Hope
“Say (O Prophet), ‘By the Grace of Allah and His Mercy let them rejoice, it is better than all they accumu-
late.’” (Yunus,10:58)
We, at IONA, extend our warmest congratulations to you, your families, and loved ones on the occasion of Eid al-Fitr.
May this Eid be filled with blessings, happiness, and the abundant mercy of Allah (SWT).
During this special time, let us reflect on the spiritual journey we embarked upon throughout Ramadan. We dedicatedourselves to fasting, prayer, and acts of worship, seeking closeness to our Creator. As we celebrate Eid, let us carry for-
ward the spirit of devotion and commitment beyond the blessed month.
Remember, Eid is not just a celebration but also a reminder to continue our journey towards righteousness and piety.Let us strive to maintain the good habits and practices we cultivated during Ramadan, including regular prayers, recita-
tion of the Qur’an, and acts of charity.
As we gather with family and friends to celebrate, let us not forget those who are less fortunate, particularly our broth-
ers and sisters in Gaza and other parts of the world facing hardship and adversity. Let our joy be tempered with com-
passion and solidarity as we remember them in our prayers and extend a helping hand to those in need.
In light of the ongoing genocide unfolding in Gaza and the immense suffering endured by its people, particularly during
this blessed occasion of Eid al-Fitr, we urge our Muslim brothers and sisters to remember them and feel their pain and
suffering.
The Prophet Muhammad (SAW) narrates, “The parable of the believers in their affection, mercy, and compassion for
each other is that of a body. When a limb aches, the whole body reacts with sleeplessness and fever,” thus, we cannot
ignore the suffering of our fellow Muslims.
The situation in Gaza demands our immediate attention and action. As members of the global Muslim community, it is
our duty to stand in solidarity with our brothers and sisters in Gaza and to show our unwavering support for their plight.
We stand in solidarity with the people of Gaza and condemn in the strongest possible terms the ongoing genocide that
is taking place there. The loss of tens of thousands of innocent lives, predominantly women and children, along withthe systematic destruction of residential buildings, schools, hospitals, churches, and mosques, as well as the forced dis-
placement of Gazans, is a grave injustice that cannot be overlooked.
As the IDF prepares to attack Rafah, the world has witnessed a disturbing wave of ethnic cleansing, genocide, and egre-
gious war crimes in Gaza, leaving a lasting impact on the collective conscience of humanity. The toll is staggering,with nearly40,000 martyrs mostly children and women, and more than 100,000 injured becoming victims to the devas-
tating force exerted by the Israeli military machinery.
Homes numbering in the hundreds of thousands have been razed to the ground, and essential structures such as2mosques, churches, schools, and public spaces have been obliterated. Even hospitals, meant to serve as sanctuaries for the
afflicted, have not been spared, forcing the evacuation of patients from intensive care units.
The two million inhabitants of Gaza endure relentless day and night bombings. The suffering extends beyond the immedi-
ate impact of air strikes, tanks, and artillery, reaching a grim climax with intensified starvation.
We urge all members of the community to join us in this critical moment and to demonstrate compassion and solidarity
with the people of Gaza.
As members of the global Muslim community, we stand with our brothers and sisters in Gaza against the injustices in-
flicted upon them.
The following are some ways supporting our brothers and sisters in the Holyland.
- Through prayers: Praying for the people of Gaza is a compassionate and meaningful way to offer support during diffi- cult times. Pray that Allah (SWT) with his might and power brings an end to the war and alleviate the sufferings en- dured by our brothers and sisters in Gaza and Palestine.
- Through financial contribution: Contribute to reputable humanitarian organizations that provide aid and support to Gaza, such as the United Nations Relief and Works Agency for Palestine Refugees (UNRWA), among other chartiable organizations such as Mercy USA and Rahma Worldwide.
- Advocate for Peace: Use your voice to advocate for peaceful resolutions to the conflict in Gaza and support diplomat- ic efforts to address the root causes of the ongoing humanitarian crisis.
- Raise Awareness: Raise awareness about the situation in Gaza by sharing information, stories, and resources on social media, organizing community events, or writing to elected officials to urge action.
- Foster Solidarity: Show solidarity with the people of Gaza by attending rallies, vigils, or demonstrations, and by standing up against discrimination, injustice, and human rights violations.
- Additionally, staying informed about the situation in Gaza and continuing to support long-term solutions to the under- lying issues of the conflict is crucial for creating lasting change and promoting peace and stability in the region.
We call upon the international community to take immediate action to end the violence and oppression in Gaza and to
hold those responsible for these atrocities accountable for their actions. Only through collective efforts and unwavering
commitment to justice can we hope to bring about meaningful change and ensure a better future for all.
As we rejoice in the blessings of Eid, let us also pray for peace, justice, and prosperity for all. May Allah (SWT) grant
relief to the oppressed, alleviate the suffering of the needy, and shower His mercy upon the entire ummah.
“O Allah, bring peace to the land of Gaza and all areas affected by conflict. Protect the innocent civilians, children, and
families who are suffering. Guide the leaders and decision-makers to work towards peace, justice, and reconciliation.
Grant strength and resilience to the people of Gaza during these challenging times. Ameen.”
“O Allah, alleviate the suffering of the people of Gaza who are facing hardship and adversity. Provide them with food,
water, shelter, and medical care. Comfort those who have lost loved ones and grant them patience and solace. Shower
your mercy and blessings upon the people of Gaza and grant them relief from their trials. Ameen.”
“O Allah, protect the people of Gaza from harm and danger. Shield them from violence, oppression, and injustice. Sur-
round them with your divine light and safeguard their homes, schools, and places of worship. Grant them safety and secu-
rity, and guide them towards a future of peace and prosperity. Ameen.”
“O Allah, unite the hearts of people around the world in support of the people of Gaza. Inspire compassion, empathy, and
generosity among individuals and communities to come together and provide aid and assistance to those in need.Strengthen the bonds of humanity and solidarity, and empower us to work towards a world free from conflict and suffer-
ing. Ameen.”
“O Allah, send your healing mercy upon the wounded and injured in Gaza. Grant them swift recovery and restoration of
health. Ease their pain and suffering, both physical and emotional. Bless the hands of the medical workers and caregivers
who are providing care and treatment. Bring healing and wholeness to the people of Gaza and grant them strength and
resilience. Ameen.”
Eid Mubarak to you and your families. May Allah (SWT) accept our fasting, prayers, and good deeds, and may He
(SWT) bless us with joy, prosperity, and guidance in the days ahead. Ameen
End
Charity in Ramadan and Common Zakat Errors
بسم الله الرحمن الرحيم
In the name of Allah, the Compassionate, the Merciful
Synopsis of Ameer Mustapha Elturk
Charity in Ramadan and Common Zakat Errors
Ramadan is indeed a special month. We are grateful to Allah (SWT) for such a blessed and holy month where a fasting person enjoys the physical and spiritual benefits among other blessings. Ramadan is indeed a purifier. It draws one nearer and nearer to his Creator. “O you who believe! Fasting is prescribed for you as it was prescribed to those before, so that you may be mindful of God.” (al-Baqarah, 2:183) In essence, the main goal of Ramadan is taqwa, God-consciousness.
Ramadan engages the believers in many religious activities for an entire month. It has a profound effect even on those who culturally fast or fast for wrong reasons. They too become more aware of Allah (SWT).
As our iman and taqwa increase during Ramadan, we become more and more dependent on Allah (SWT). While we recog- nize our short comings, mistakes and sins, our supplications for forgiveness are amplified. After all, Ramadan literally means, scorcher. It is the month that extinguishes sins. Allah (SWT) invites, “And hasten to forgiveness from your Lord and a Garden as vast as the heavens and the earth prepared for the God-conscious.” (Aal Imran, 3:133) Ramadan is when we frequently supplicate, “O Allah! You are the One who pardons and love to pardon so pardon me.”
The ayah that follows describes the God-conscious believers. They are the ones, “Who spend in times of prosperity and hard- ship, control their anger and pardon people. Indeed, God loves those who do good.” (Aal Imran, 3:134) So let us pardon those who wronged us, control our anger and spend for the sake of Allah (SWT).
It should not be difficult for those who have the means to share their wealth with others. As for those who don’t have the means, the Prophet (SAW) insists that even such people should give a very small amount that may equal to a half a date, “Save yourself from the Hellfire even with half of a date in charity. If he cannot find it, then with a kind word.” One never knows how far such a small charity goes. Because of it, Allah (SWT) may very well open up the gates of goodness for the believer. Quality is what counts, not quantity, as it is the intention behind the act of giving that determines the outcome.
Many people tend to believe that giving in charity will diminish wealth. One may rationalize this concept using logic. However, divine law does not hinge on logic. What we need to understand is that, “Whoever is conscious of God (gives with the purest intention solely for His sake), He will find a way out for him and provides him sustenance from ways he could not have imagined.” (al-Talaq, 65:2-3) The Prophet (SWT) is certain when he said, “Charity does not decrease wealth.”
Wealth is decreed by Allah to each person prior to breathing their first breath. God gives some in abundance and restricts it for others. Wealth is a means of testing. Will the poor endure the trials of insufficient funds and remain grateful to God even 2 at subsistence levels? Similarly, will the wealthy share the poor-due portion of his/her wealth with the less fortunate? Allah (SWT) informs, “And in their wealth is a due share for the beggar and the deprived.” (al-Zariyat, 51:19)
Among the many qualities God-conscious believers possess is that they spend in times of prosperity and in times of hardship. The Prophet (SAW) was very generous throughout the year and most generous in Ramadan.
There are two types of charity, the obligatory and supererogatory charity. The obligatory charity is called zakat. Zakat is one of the main modes of worship in Islam. It comes after the five daily prayers. Zakat is due on Muslims who have sufficient means with an accumulation of wealth that equals or exceeds the equivalent of three ounces of Gold (85 grams). Every year Muslims who have the means must fulfill their obligation of zakat by distributing 2.5% of their wealth to those who qualify. “Alms (zakat) are for the poor, the needy, those who administer them, those whose hearts are inclined (towards Islam), to free slaves and help those in debt, for God’s cause, and for travelers (in need). (This is) an ordinance from God; God is all knowing and wise.” (al-Tawbah, 9:60)
There is another type of zakat that was instituted by the Prophet (SAW) called zakt al-Fitr. This type of charity is given to the poor at the end of the fasting month of Ramadan. This duty is required of every Muslim, male and female, minor or adult as long as one has the means to do so. Typically, the head of the household pays the equivalent of a one Saa’ (~6.5 lbs) of dried dates or barley (roughly $10) on behalf of every member of his household including babies, parents, grandparents or whomever he may have under his care.
Unlike fasting where an entire section, found in surat al-Baqarah, is dedicated to the concept, objective, wisdom and rules of fasting, zakat is mentioned throughout the Qur’an thirty times mostly together with prayer. If prayer is that important, so is zakat. Unfortunately, most Muslims are oblivious of this mode of worship as if it does not exist when in reality, it is the central mode worship among the five pillars of Islam. How can one offer daily prayers and remain heedless of zakat?
Another mistake some Muslims are guilty of is considering the tax they pay to the government as zakat. Sadly, this notion is found among some wealthy Muslims too. They defend their position by claiming that the government through its welfare system helps the poor and since zakat is to help the poor, taxes are considered zakat. This perverted logic doesn’t work with Allah. This justification as a means to avoid paying additional sums of money and enjoy hoarding wealth is indeed improper and imprudent.
The taxes we pay to the government is not a substitute for zakat. Zakat must be calculated and paid separately. Additionally, only Muslims qualify for receiving zakat funds with the exception of the one category that describes those whose hearts are inclined towards Islam. Non-Muslims who are poor and needy are also worthy of our charity and indeed they have a right over it. The Prophet (SAW) taught us, “Indeed, there is an obligation on wealth aside from zakat.” This optional charity is to help all people who are needy regardless of their faith or religious affiliation. That being said, one is encouraged to take advantage of the tax-deduction by claiming his/her zakat and other charity.
The third error many Muslims commit is not calculating the correct zakat. They simply write a check or give away cash to poor and needy people. How does one know exactly how much he/she owes? An estimated amount is not good enough. Just as it is our responsibility to make sure that our tax returns are prepared before April 15 of each year by filling out many forms disclos- ing everything we own and possess, we must assume the same responsibility and prepare our zakat as best as possible. The tax- returns may help you identify your assets, be it 401K, IRA, mutual funds, stocks and other investments including gold and silver.
It is our duty to include all liquid (cash) and non-liquid assets. One may deduct any fees, penalties and taxes on any invested amount of money if one were to withdraw or cash in on the investments. The net amount is zakatable. Similarly, an owner of a business must take into account all inventory items designated for sale, while capital equipment is exempted. Furthermore, money lent to others shall be included in the zakat preparation if one expects a payment within the next year. On the other hand, one may deduct any amount owed and to be paid within the next year. To ease the calculation of zakat, forms may be obtained from the internet. Ignorance is not a valid excuse before any court of law what to speak of the court of Allah (SWT). Check with your local Imam in case you have any question about zakat.
Lastly, many Muslims ignore and neglect the poor and the needy among their relatives thus depriving them from their legitimate claim and ties of kinship. There may be a conflict or family feud, but that is not a valid reason to deprive the deserving relatives from one’s zakat. Zakat is the right of Allah (SWT) and it is more meritorious to give to relatives before giving to non-relatives. One not only enjoys the reward of zakat but also the reward of joining womb relations.
Islam is quite stringent on maintaining ties of kinship. The Prophet (SAW) once said, “Whoever desires for Allah to multiply his provision and increase his age, he should maintain good relations with his kin.” To safeguard the dignity of the recipient, one may not boast about their giving. And remember, fathers, mothers, grandparents, etc. are not eligible for zakat. It is the responsibility of those in charge to care for them.
Paying zakat is a means of earning the mercy of Allah (SWT). The Prophet (SAW) informs us that unless Allah (SWT) be- stows His Grace and Mercy upon us, our deeds alone will not help us enter Paradise. There are many ayat in the Qur’an that discuss ways to earn the mercy of Allah. The obligatory charity, alms or zakat is one of those ways. “My mercy encompasses everything. I will therefore decree it for those who are righteous, give zakah and those who believe in Our revelations.” (al-A’raf, 7:156)
Zakat is the legal form of charity. There is, however, another form of charity, or spending at the spiritual level. Unlike zakat where the percentage on zakatable wealth is 2.5%, optional or supererogatory charity has no limit. “They ask you (O Prophet) how much they should spend, say: all that is surplus.” (al-Baqarah 2:219) The more charitable a person is the more blessings he/she receives from God. Indeed, charity is a means to purify our souls and wealth.
The Prophet (SAW) was asked, “Which charity renders the best reward?” The Prophet (SAW) replied, “The charity you give while you are in good health and feeling miserly, fearful of poverty and wishing you become rich.” It is an undeniable fact that people, in general, are greedy and desire wealth. “Attractive for people are the love and desire for women, children, heaped up treasures of gold and silver, branded horses, cattle and farmland. These are the pleasures of this life, but God has the best place to return to.” (Aal Imran, 3:14) Allah (SWT) informed us how much we love money, “And you love wealth immensely.” (al-Fajr, 89:20)
This obsession and passion for hoarding wealth may indeed ruin a person. “Woe to every slanderer, backbiter, who amasses wealth and keeps count of it, thinking that his wealth will make him live forever. Nay! He shall most certainly be thrown into the Crusher. And what do you know what the Crusher is? It is the kindled fire of God, which rises above the hearts. It closes in on them, in extended columns.” (al-Humazah, 104:1-9)
Therefore, it is noteworthy to acknowledge that all we have including all the material possessions in the world belong to Allah (SWT), “And to Allah belongs the treasures of the heavens and the earth.” (al-Munafiqoon, 67:7) We should never for a moment think that what we have is from our own earning. Rather, it is a bounty. In reality, it is a favor from Allah. “And when the (jumu’ah) prayer is concluded, disperse in the land and seek from the bounty (fadl) of Allah.” (al-Jumu’ah, 62:11) What 4 we have is a trust (amanah) from Allah. Hence, one needs to be faithful to the owner of this trust.
Ramadan is the month of charity. The Prophet (SAW), speaking on behalf of Allah (SWT), instructed, “Spend O son of Ad- am and I will spend on you.” Let us be more generous during Ramadan as the Prophet (SAW) was. Support your relatives, charitable organizations, and your Islamic centers among other deserving institutions. Give with an open heart and the best of intentions. Give for the sake and love of Allah (SWT).
Please consider donating to IONA’s budget and expansion project. No amount is too small. It is the quality that counts. Of course, don’t deprive us from your dua during this holy and blessed month. May Allah (SWT) accept our fasting, prayers, and all righteous deeds. May He (SWT) forgive us all, guide us to what pleases Him and bestow His Grace upon us all, ameen.
End
Purity - Part 1 - Purification and Glorification
بسم الله الرحمن الرحيم
In the name of Allah, the Compassionate, the Merciful
Synopsis of Ameer Mustapha Elturk
Purity - Part 1
Purification and Glorification
Despite being unlettered, the Prophet Muhammad (SAW) was endowed with a special gift. He (SAW)
said, “I was given jawami' al-kalim or the concise speech.” His gems of wisdom were concise yet
comprehensive and meaningful. The following insightful hadith narrated by Abu Malik al-Ash’ari (RAA)
demonstrates the Prophet (SAW)’s eloquence of speech.
The Prophet (SAW) said, “Purity is half of faith; the praise of Allah (al-hamdulillah) fills the scale; the
glory of Allah and the praise of Allah (subhanallah walhamdulillah) fill together – or each fill – what is
between the heavens and earth; prayer is light; charity is proof; patience is illumination; and the Qur’an
is either an argument either for or against you. Everyone goes out in the morning selling himself. He
either emancipates it or destroys it.”
The Prophet (SAW) concisely mentions eight gems of wisdom that can be elaborated at length; however,
a simple sentence was enough to convey simple yet poignant points.
Purification
The hadith opens with the main theme of purity or purification, a subject of great importance to every
Muslim. The scholars of Islam contemplated on what the Prophet (SAW) meant by, “Purity is half of
faith.” Purity or cleansing may refer to both the internal spiritual and external physical state.
The internal purification is the cleansing of the heart that is the abode of iman and taqwa, from all types
of polytheism (shirk) including pretentiousness (riya’) and worshipping the self (ego/caprice), and from
false ideologies and beliefs. Love of this ephemeral world (dunya), lust, gluttony, envy, deception, and
the urge to dominate are among other dreadful traits of a sick and polluted heart. Lack of trust in Allah
(SWT) and doubt (rayb) in the hereafter are other signs of a diseased heart. These hearts can only be
cleansed through prophetic supplications (azkar) and recitation of the Qur’an.
The external purification, on the other hand, is the cleansing of the limbs (al-Jawarih) that move in the
direction (worship) of Allah (SWT). This external purification may be of two types, the physical and legal
purity.
The physical purity is the cleansing of the body from filth, sweat and bad odor. It is also the cleansing of
clothes and keeping one’s place, be it home, office, or masjid clean. Islam promotes being clean through
and through. The Prophet (SAW) was instructed, “Purify your garment, and keep away from all filth” (al-
Muddaththir, 74:4-5). It is important to keep in mind that although a person may be clean, he/she may
not be in a state of legal purity for worship.
The legal purity are prescribed rituals of physical purification that precede acts of worship such as daily
prayers, funeral prayer, touching the Qur’an, etc. The legal purity is also of two types: purity from both
minor and major impurities. The former is to be in a state of ablution (wudu) before getting ready to
pray or doing any other act of worship that requires ablution, while the latter is to take a full bath or
ghusl after janabah (sexual intercourse with one’s spouse).
It can be argued that the expression, “Purity (tuhur) is half of faith,” means that ablution (tahara-wudu)
or ritual purification is half of the salah (prayer). In the second year after migration (hijrah), the Prophet
(SAW) was instructed to pray facing the Ka’bah in Makkah instead of Jerusalem. The change of the
direction of the Qiblah left the believers skeptical, wondering if their prayers while facing Jerusalem for
nearly two years were accepted. Allah (SWT) in surat al-Baqarah revealed, “God would never let your
faith (prayers) go to waste, for God is most compassionate and most merciful towards people” (al-
Baqarah, 2:143). – The word faith in the ayah clearly means salah (prayer) and prayer without wudu or
tahara is not accepted. Thus, tahara or wudu is half of salah, consequently “Purity is half of faith.”
Performing and perfecting ablution (wudu) or the legal purity is a means of expiation of sins. This
prerequisite prepares a believer for prayer (salah) which is a means of cleansing the heart. According to
a prominent companion, Uthman bin Affan (RAA), the Prophet (SAW) said, “Whoever perfects his wudu,
his sins will leave his body until they fall from beneath his fingernails” (Muslim).
Glorification
The second gem of the Prophetic gems of wisdom is the glorification and praise of Allah (SWT).
According to the hadith, “The praise of Allah (al-hamdulillah) fills the scale; the glory of Allah and the
praise of Allah (subhanallah walhamdulillah) fill together – or each fill – what is between the heavens
and earth.”
The first statement, “The praise of Allah (al-hamdulillah) fills the scale,” may be incomplete. Abdullah
Bin Amr (RAA) in the collection of Imam al-Tirmidhi narrates a hadith that may shed more light on the
statement. The Prophet (SAW) said, “Glorification (tasbih or saying Subhanallah) is half the scale and
praising Allah (saying Alhamdulillah) fills it.”
Saying subhanallah (often Muslims say subhanahu wa ta’ala (SWT) whenever Allah’s name is
mentioned,) implies that Allah (SWT) is high and above every imperfection and need. He is pure and
perfect. Glorifying Allah (SWT) is half the gnosis of His majesty and magnificence. The other half is the
praise of Allah or the phrase al-hamdulillah.
The prophetic phrase, “We have not known You as You deserve to be known,” indicates that no one in
the world can comprehend the Being and Essence of Allah (SWT). His perfection is beyond our limited
imagination and understanding. We can only know Him through His names and attributes which is the
essence and basis of our faith and belief in Allah. Iman al-Mujmal or the Iman in brief defines Iman or
faith as, “I believe in Allah as He is (understood) by His names and His attributes (asma’ and sifat)…”
For instance, no one can comprehend the extent or degree of Allah’s power. It is indeed beyond our
imagination, “For verily, Allah has the Power to will anything,” (al-Baqarah, 2:20); “Do you not know that
Allah has Power of everything?” (al-Baqarah, 2:106). His power extends beyond the physical laws of
nature, “And We said, ‘O fire be cool and gentle on Ibrahim’” (al-Anbiya, 21:69). He is so powerful, all He
has to say is ‘Be’ and it is, “Verily, when He intends a thing, His Command is, ‘Be’, and it is! Limitless, then
in His glory is He in whose hand rests the mighty dominion over all things, and unto Him you all will be
brought back” (Ya Seen, 36:82-83).
It can also be said that His vast knowledge is beyond our perception. No one can realize the extent of Hisknowledge, “And Allah has full knowledge of everything” (al-Baqarah, 2:282). He knows our past,
present and future, including our thoughts and speech that have not yet occurred. “He knows all that is
in the heavens and on earth; and He knows what you conceal and what you reveal; And Allah has full
knowledge of what lies hidden in the hearts (of people) (al-Taghabun, 64:4). Not a leaf that falls of a tree
escapes His knowledge (al-An‘am, 6:59).
Our intellect will never be able to realize the limitless attributes of Allah (SWT). He is Omniscient,
Omnipotent as well as Omnipresent, “And He is with you wherever you may be; and Allah sees all that
you do” (al-Hadid, 57:4).
Hence, if anyone desires a life of contentment and peace, let him find it in Islam. While at the same it must be clear that, “Whoever desires a deen (way of life) other than Islam, it will not be accepted from him, and he will be one of the losers in the Hereafter” (Aal Imran, 3:86).
To understand the essence of glorification (tasbih), one needs to investigate the meaning of the root
word of which the word subhanallah comes from. The trilateral root word of tasbih, is Sa Ba Ha, and
sabaha, yasbahu, means to keep afloat, whereas, the pattern, sabbaha, yusabbihu, means to make
something afloat. Allah (SWT) mentions this concept in surat al-Anbiya’ when He described the
planets floating through space, “Each floating (yasbahun) in its orbit” (al-Anbiya’, 21:33).
It may be said that tasbih is to keep Allah (SWT) floating at His own level. We should not bring Him down
to the level of His creation, “Allah is but One God, far exalted is He (subhanahu) above having a son,
everything in the heavens and earth belongs to Him and sufficient is Allah as Disposer of affairs” (al-
Nisa’, 4:171). Therefore, tasbih is half of the gnosis of Allah or understanding the spiritual truth. The
other half is al-hamdulillah.
The phrase “Al-Hamdulillah” means that all good attributes are present with Allah (SWT) to the utmost.
It also connotes that all praise and gratitude are His alone. It is noteworthy to understand that Allah
(SWT) is independent, self-sufficient, and self-praised. It was made clear that Allah (SWT) is indeed free
from any need when Musa (RAA) said, “Indeed Allah is self-sufficient and praiseworthy should you and
whoever is on earth be thankless” (Ibrahim, 14:8).
Hamd can only be realized when one contemplates the countless favors Allah (SWT) bestows upon His
creatures. Among many bounties, He feeds, clothes, and provides for us. In fact, the entire creation was
meant to be a gift for man. There are numerous ayat that explain this notion. “(And remember that) it is
Allah who created the heavens and the earth, and who sends down water from the sky and thereby
brings forth [all manner] of fruits as a provision for you; and who has made ships subservient to you, so
that they may sail through the sea at His behest; and has made the rivers subservient to you; and has
made the sun and the moon, pursuing their courses, subservient to you; and has made the night and the
day subservient to you” (Ibrahim, 14-32,33). The first fourteen ayat of surat al-Nahl (16:1-14) mentions
other favors. No words can ever express the magnitude of gratefulness one may have for Allah (SWT).
We can never thank Allah (SWT) enough. Among many things, we thank Him for allowing us to worship
Him, the Lord and Master of the Universe, “All praise is due to Allah alone, the Lord of all the worlds” (al-
Fatiha, 1:1). Secondly, for guiding us to Islam, “Praise be to Allah, who guided us to this: had it not been
for His guidance, we would never have found the way” (al-‘Araf, 7:43). Thirdly, we thank Him for His
Book, the Qur’an, and His messenger, Muhammad (SAW), who showed us the way, “Praise be to Allah,
who sent down upon His messenger the Book devoid of all crookedness” (al-Kahf, 18:1). Therefore,
subhanallah and al-Hamdulillah, referring to the hadith, “Tasbih is half the scale and al-Hamdulillah fills
it,” complete the scale of the gnosis of Allah (SWT).
The two statements Subhanallah and al-Hamdulillah are dearest to Allah (SWT). The Prophet (SAW) haseloquently said, “Dearest to the most Merciful are two words (statements). They are very light on the
tongue but heavy on the scale (of rewards), Subhanallah wa bihamdihi (All Glory and Praise be to Allah
who is far above any imperfection or want), subhanallah al-Azim, (Glory is to Allah the Great).” The
more we comprehend Allah (SWT)’s attributes, the more we become attached to Him. The closer we get
to Him, the more sincere we become.
Allah’s favors upon us are colossal. Let us give thanks to Him and keep our tongue moist with the sincere
dhikr of Allah (SWT) while reaping the maximum blessings and rewards.
End
Purity - Part 2 - Prayer, Charity, and Patience
بسم الله الرحمن الرحيم
In the name of Allah, the Compassionate, the Merciful
Synopsis of Ameer Mustapha Elturk
Purity - Part 2
Prayer, Charity, and Patience
Part one of the “Purity” sermon dealt with purification and glorification. In continuation of the profound
hadith on purity; part two deals with three very important aspects of our faith. They are prayer (salah),
charity (sadaqah) and patience (sabr). The Prophet Muhammad (SAW) in his concise speech eloquently
stated, “Prayer is light, charity is proof, and patience is illumination.”
Prayer
Prayer is light (nur). Just as the statement, “Purity is half of faith,” left the scholars dumbfounded,
similarly the statement, “Prayer is light,” left the scholars wondering about the nature of light the
Prophet (SAW) refers to. Some say it is spiritual light while others believe it to be physical light.
However, it is agreed that there is a spiritual dimension to the statement. Perhaps the “light” here may
refer to the inner spiritual light or basirah. In other words, the light of salah providing for the light
within, the spirit or ruh.
Human beings are composed of two separate fully conscious entities joined together in a mysterious
way. They are the spirit (ruh) and the body. After a mother conceives, the fetus goes through many
different distinct stages and develops rapidly. According to an authentic hadith, the Prophet (SAW)
informed us that the spirit is blown into the fetus in the womb of its mother after 120 days of its
conception. This unification of body and spirit make up what the Qur’an describes as al-Nafs or the soul.
The body, we are informed, came from the crust of the earth, “And of His signs is that He created you
from dirt (earth) and then you became bashar (spiritless species).” (al-Rum, 30:20). The source of the
human spirit on the other hand is God’s own spirit, “And (mention) when your Lord said to the angels, ‘I
am creating a bashar (spiritless species) from baked clay, so when I fashion him and blow into him from
My spirit, fall then in prostration before him’” (al-Hijr, 15:28,29).
Unlike the body where its physical and chemical properties are known to man, the spirit remains a
mystery. Man possesses very little knowledge about the spirit. The only certainty we know about the
spirit is that it was originated by the command of Allah and of Allah’s fundamental nature, spirit (ruh),
“They ask you (O Prophet) about the spirit, say, ‘The spirit is by the command of my Lord and you have
been given very little knowledge’” (al-Isra’, 17:85).
The body receives its nourishment from earth, the very same source it came from. Similarly, the source
of nourishment of the spirit comes from the divine Himself. Since the Qur’an, the speech of Allah (SWT),
dominates a major part of salah, one may conclude that salah is the primary source of nourishment for
the soul. “And thus, have We, by Our Command, revealed a spirit to you (O Prophet) you knew neither
the Book nor the faith, but We made it (the Qur’an) a light, guiding with it whomever We will of Our
servants. And indeed, (O Prophet) you guide to the straight path” (al-Shura, 42:52).
The ruh, which is in reality a divine spark, is ignited with salah. Hence, salah is light. Salah makes us feel
like nothing else can. It is that spiritual light which illuminates our path to true happiness and salvation.
“Alif, Lam, Ra, (this is) a Scripture which We have sent down to you (O Prophet) so that, with their Lord’spermission, you may bring people from the depths of darkness into light, to the path of the Almighty, the
Praiseworthy One” (Ibrahim, 14:1).
This spiritual light is a guiding light on the Day of Judgment. “On the day when you (O Prophet) will see
the believing men and women; their light proceeds in front of and to the right of them” (al-Hadeed,
57:12).
Salah in the life of a believer is very crucial. Among other things, it helps one identify evil and stay away
from sins and transgression, “Recite (O Prophet) what has been revealed to you of the Scripture and keep
up the prayer for verily, the prayer prevents one from indecent (shameful) and wicked (detested)
deeds” (al-‘Ankaboot, 29:45). Recitation of the Qur’an and azkar among other acts of worship will help
the soul sustain its spiritual existence avoiding it from decay and rot.
Prayer is indeed light. It glows on the faces of the true God-fearing, God-conscious, sincere slaves and
servants of Allah (SWT), “Their mark (of faith) is on their faces from the trace of prostration” (al-Fath,
48:29).
Charity
The next gem of wisdom is, “Charity is proof.” What did the prophet intend when he (SAW) said charity
is proof? Proof of what? One may ask. The scholars agreed that charity (sadaqah) is proof of one’s
truthfulness (sidq). Charity is evidence sufficient to establish one’s true faith. It is proof that one is a true
servant of Allah (SWT).
The Qur’an confirms the true nature of man vis-à-vis wealth and riches. “Alluring unto man is the
enjoyment of worldly desires through women, and children, and heaped-up treasures of gold and silver”
(Aal ‘Imran, 3:14). People tend to adore wealth passionately. “And you have an insatiable love of
wealth” (al-Fajr, 89:20), “He is truly excessive in his love of wealth” (al-‘Adiyat, 100:8).
Anyone who can part with his wealth and money solely for the pleasure of Allah (SWT) is considered
among the truthful ones (al-siddiqeen) who rank next to the Prophets in the sight of Allah (SWT),
“Whoever obeys Allah and His messenger, they are with those upon whom Allah has bestowed favors
from among the prophets and the truthful and the martyrs and the righteous, and what excellent
companions they are!” (al-Nisa’, 4:69).
Only genuine servants of Allah (SWT) have passion to help and assist the less fortunate, “And they feed,
for the love of Allah, the indigent, the orphan, and the captive.” They say, “We feed you, for the sake of
Allah only. We seek neither recompense nor thanks from you” (al-Insan, 76:8 9). This good deed, among
other great deeds proves that such people have real conviction in their lord and that only Allah (SWT)
can reward them. They understand that having complete trust in Allah (SWT), who is the source of all
provision, is the only way to help them sustain a good and content life in this world while awaiting for a
greater bounty in the hereafter.
Charity is not restricted to disbursing money or other commodities. Less fortunate ones give their share
of charity by other means and that will be proof of their faithfulness and they will be considered among
the truthful ones on the Day of Judgment. According to the Prophet (SAW), the glorification and praise
of Allah (SWT) is a form of charity as is repeating, “La ilaha illalah, there is no god but Allah” or saying,
“Allah is Great.” Enjoining what is right and forbidding evil is another form of charity, as is smiling atyour brother. Charity is indeed a proof of one’s faith.
Allah (SWT) on the Day of Judgment will undoubtedly question us about the wealth, property and assets
we possess in this world. The Prophet (SAW) in a hadith collected by al-Tirmidhi said, “A person’s foot
will not move on the Day of Resurrection until he is asked about his life and how he spent it, about his
knowledge and how he acted upon it, about his wealth and how he earned it and spent it, and about his
body and how he used it.” Knowing that Allah (SWT) is pure and that He accepts nothing but purity,
believers who are cognizant of the afterlife make sure that every penny they spend for the pleasure of
Allah (SWT) is earned from a pure and clean source. They spend from Allah’s provision generously.
Believers also understand that wealth and material possession is only a test and trial.
“Your wealth and your children are only a trial (fitnah). And Allah has with Him a great reward” (al-
Taghabun, 64:15). Regrettably, the heedless ones avoid giving lest their wealth is diminished, while
others give strictly for showing off (riya’). They will have a hard time proving their charity on the Day of
Judgment.
According to the Prophet (SAW), among the first to be judged on the Day of Judgment is a man whom
Allah (SWT) blessed with plenty of wealth and made affluent. Allah (SWT) will remind him of this
blessing and inquire about it. The man will say, “I spent it for Your sake and Your pleasure.” Allah (SWT)
replies, “You are a liar, you spent it with the intention of being called generous, and that was said.” He
will be ordered to be dragged to hell on his face. What a dreadful day for such individuals.
Those who give the optional charity are aware of their obligatory charity, zakah. They give annually 2.5%
of their accumulated wealth to deserving people or have Islamic institutions pay out the money on their
behalf. This is Allah’s right and only He rewards accordingly.
Patience
The Prophet (SAW) informed us about another gem of wisdom, patience. He said, “Patience is
illumination.” Illumination refers to the use of a light source to view other objects by the light reflected
from those objects. It is said that illumination is the light of the mind. Patience gives off light to the
mind. The statement, “Salah is light” can be interpreted as the spiritual radiant energy (Divine light –
Qur’an) that is capable of exciting the soul to act righteously. Similarly, the statement, “Patience is
illumination,” may be understood as patience acting as the virtue that reflects light off the divine light
stimulating the mind to act sensibly. The light the mind receives through patience enables the person in
distress to think clearly, and with the help of salah, one is in total control of any difficult situation.
Praying regularly and punctually as well as being patient is very difficult. Only the true and humble
servants of Allah (SWT) appreciate the blessing of salah and patience. Allah (SWT) gives us a remedy to
combat our laziness and impatience. He (SWT) says, “Seek help through patience and prayer – it is indeed
difficult except for the humble ones, who know that they will meet their Lord and that it is to Him they
will return” (al-Baqarah, 2:45,46).
There are three types of patience: patience regarding obedience to Allah (SWT), (sabr ‘ala al-Ta’ah),
patience against committing sins (sabr ‘an al-Ma’siyyah), and patience in times of distress (sabr ‘ala
al-Bala’).
The first type, patience in obeying Allah (SWT) includes praying under conditions that are not conducive,fasting for very long hours and deprivation of sleep to ensure one’s dawn prayer is offered are some
examples. The second type, patience against committing sins, means to restrain oneself from disobeying
Allah (SWT) no matter how desirable or attractive the sin may be. One needs to have patience to be able
to fight against the soul (nafs) that invites one to evil. “Man’s very soul incites him to evil” (Yusuf, 12:53).
The third type of patience is patience in times of trials, (sabr ‘ala al-Bala’). Believers know that the life of
this world is full of trials. They do not complain, rather they endure them patiently. Knowing that all
trials in life come from Allah (SWT) and having full trust in Him, the true believer can overcome anxiety,
anguish and mental torture. They are the ones whom Allah (SWT) will bestow grace and guide. “We shall
certainly test you with fear and hunger, and loss of property, lives, and crops. But give good news (O
Prophet) to those who are patient, who say, when afflicted with a calamity, ‘We belong to God and to
Him we shall return.’ It is they upon whom their Lord’s blessings and grace are bestowed, and it is they
who are on the right path!” (al-Baqarah, 2:155-157).
It is not easy to overcome impatience. Patience helps control oneself and become the master of his own
self. Exercising patience is a sign of real virtue and piety. We must keep in mind that Allah (SWT) will
always support the patient ones. “Have patience. Verily, Allah is with those who are patient” (al-Anfal,
8:45).
End
Purity - Part 3 - The Qur’an is an Argument
بسم الله الرحمن الرحيم
In the name of Allah, the Compassionate, the Merciful
Synopsis of Ameer Mustapha Elturk
Purity - Part 3
The Qur’an is an Argument
Parts one and two of the “Purity” sermon dealt with purification, glorification, prayer, charity, and
patience. In continuation of the profound hadith on purity; part three deals with the Qur’an. The
Prophet Muhammad (SAW) eloquently stated, “The Qur’an is an argument either for you or against
you.”
One of the main articles of faith is to believe in the Scriptures. Hence, all Muslims believe in the Qur’an.
Not only do we as Muslims believe in it, but we also cherish and revere the Qur’an. We even keep it up
on a high shelf with a protective covering like a treasure. Often, as a sign of respect and adoration, we
kiss it. Unfortunately, with most Muslims, the Qur’an has become an ornament, a piece of decoration in
homes, offices and even cars.
While some recite the Qur’an to gain maximum benefit of its guidance, many others seldom read it, and
one should not be surprised to learn that some have never opened a Qur’an. Of those who seldom read
it, they do so on special occasions such as Ramadan (for thawab, reward), death events (Qur’an
Khawani) or for a cure, etc.
Those who truly appreciate the Qur’an; where hidden treasure and gems of divine wisdom and
knowledge are found, seek its guidance, and make it their leader and light, shall find the Qur’an speak
and intercede on their behalf on the Day of Judgment. The Qur’an becomes an argument for them.
Otherwise, it will be an argument against those who didn’t read the Book or read it for the wrong
intentions and purposes. The Prophet (SAW) eloquently stated in the hadith on purity, “The Qur’an is an
argument either for you or against you.”
We are informed of another hadith found in the collection of prophetic traditions in Musnad Ahmad
(RA) where the Prophet (SAW) said, “The fast and the Qur’an are two intercessors for the servant of
Allah on the Day of Resurrection. The fast will say, ‘O Lord, I prevented him from his food and desires
during the day. Let me intercede for him.’ The Qur’an will say, ‘I prevented him from sleeping at night.
Let me intercede for him.’ And their intercession will be accepted.”
On the Day of Resurrection, the Qur’an will complain to Allah (SWT) and testify against those who only
gave lip service to it. It will speak and complain, “I was there for him to answer his questions, to heal and
guide him, but he never bothered to read me. He made me a piece of decoration in his home.” Such
people will be very disenchanted, disillusioned, and let down. What excuse will such people make on
that dreadful day? Excuses such as, “O Allah I intended to read it but didn’t have time!” or, “O Allah my
family and business kept me too busy” will not produce good results. What will one do when he/she
finds him/herself drowning in his/her own sweat from the scene of that horrific and gruesome day,
when there will be no turning back?
There is no third option. The Qur’an will either speak favorably on behalf of the believer or protest
against him. The ayah from surah al-Isra’ makes it very clear, “We send down the Qur’an as healing and
mercy to those who (truly) believe; while, to the unjust ones, it only adds to their loss” ( al-Isra’, 17:82).
The true believers who genuinely believe in the Qur’an read it and ponder over its signs (ayat) with the
aim to live by its philosophy and wisdom, to implement its instructions, to follow its principles and
guidance and to become righteous and God-conscious servants of Allah (SWT). They are always hungry
and thirsty for more knowledge. For them, the Qur’an is a source of comfort and healing when in
distress and a guiding tool to becoming better human beings rising above their baser self. In this way,
the Qur’an becomes a source of mercy to the faithful in both worlds.
With the increase of social media and reciters of the Qur’an (Qaris) than ever before, Muslims have
resorted to listening to Qaris as a substitute for reading or simply for pleasure. We are encouraged to
listen to beautiful recitation of the Qur’an as a substitute for the traditional music that may contain
vulgar and obscene language. The Prophet (SAW) commanded that we beautify the Qur’an with our
voices. He (SAW) considers those who do not nicely recite or sing (with proper rules) the recitation of
the Qur’an as not one of us.
Divine composition is sufficient to satisfy one’s urge for music. As there is nothing wrong with listening
to others recite the Qur’an in a beautiful voice, one needs to probe his or her intention. We should
consider stopping at its amazing parts and let not only our head move with it but also our hearts. Allah
(SWT) instructs us to pay close attention to every word being recited and reflect on its meaning. “So,
listen quietly and pay attention when the Qur’an is recited so that you may receive mercy” (al-A’raf,
7:204).
The Qur’an as the speech of Allah (SWT) is all about people and their guidance. We are informed by
Allah (SWT) of His Book while targeting the believers, “That is the Book, let there be no doubt about it. It
is guidance for those who have taqwa” (al-Baqarah, 2:2). It is intended to guide all humanity, “The
Qur’an, revealed in the month of Ramadan, is guidance to humanity” (al-Baqarah, 2:182).
While the Qur’an guides the individual, it provides guiding principles for our collective political, social,
and economic affairs. It is a complete guidance. The Qur’an offers the road map for success. It is the
blueprint for a complete way of life. “Verily, this Qur’an guides to the straightest way and gives the
faithful who do good deeds the glad tiding that they shall have a great reward” (al-Isra’, 17:9). Indeed, it
is they, the faithful, who make the Qur’an the spring and light of their hearts who will cheer the
testimony of the Qur’an on the Day of Judgment.
The purpose of the Qur’an is to guide humanity to a good, happy, and peaceful life in this world and to
eternal bliss in the world to come. It is about achieving real salvation. Only the true believers, the God-
conscious and God-fearing people who want to save themselves from doom on the Day of Judgment
may avail themselves.
How can we achieve the intended purpose of the Qur’an if we don’t read and comprehend its message?
How can we achieve peace amongst ourselves if we don’t implement its teachings? How can the world
be guided if we don’t act as an example? It makes Allah (SWT) exclaim, “Do they not ponder over the
Qur’an? And had it come from a source other than Allah they would surely have found many
discrepancies in it” (al-Nisa’, 4:82). Surely, we have blocked our hearts from its guidance, “Do they not
ponder over the Qur’an? Or are there locks on their hearts?” (Muhammad, 47:24).
It is amazing that we employ the faculties of hearing, sight and most importantly the intellect Allah
(SWT) bestowed upon us in ways that prove we are capable of learning and comprehending. We use
these faculties competently to become doctors, lawyers, and engineers among other complex fields ofscience and philosophy. Often, one finds Muslims having to learn another language to obtain their
education and careers in the fields of medicine, science and technology. We use our intelligence
effectively for worldly concerns.
However, we have failed to take time out to learn the mother tongue of the Qur’an, Arabic, and invest in
the most important Book in the world. What would be the fate of such people? Is it any wonder the
Qur’an will prosecute such intelligent beings who neglected to fulfill its rights? The sad part is, on the
Day of Judgment, not only will the Qur’an become an argument against such people, the messenger of
Allah (SWT) will complain, “O my Lord! Verily, my people have deserted this Qur’an” (al-Furqan, 25:30).
Time is precious and short. We can truly be among the best. The Prophet (SAW) described such
individuals when he (SAW) said, “Best among you are those who learn and teach the Qur’an.” Let us
begin this journey of learning and teaching the Qur’an and be among the best in the sight of Allah
(SWT). We can succeed in both worlds.
Imagine each one of us begin to embody the Qur’an. We would become role models everyone would
want to emulate. We would become the tools for good and effective dawah. We would be on top of the
world. Unfortunately, our state of affairs as an ummah is the exact opposite. Our condition is pathetic
and the answer lies within. We have treaded the footsteps of our predecessors, the children of Israel,
“Some of those who had received the Scripture before (the people of the Book) threw the Book of Allah
behind their backs as if they didn’t know” (al-Baqarah, 2:101).
To understand the essence of glorification (tasbih), one needs to investigate the meaning of the root
word of which the word subhanallah comes from. The trilateral root word of tasbih, is Sa Ba Ha, and
sabaha, yasbahu, means to keep afloat, whereas, the pattern, sabbaha, yusabbihu, means to make
something afloat. Allah (SWT) mentions this concept in surat al-Anbiya’ when He described the
planets floating through space, “Each floating (yasbahun) in its orbit” (al-Anbiya’, 21:33).
Muslims are at their lowest ebb. We are receding and the Qur’an is disappearing. The Prophet (SAW)
had the foresight to predict our times. He prophesized, “There will come a time when there remains
nothing of Islam except its name and nothing of the Qur’an except its script.” Indeed, the Prophet (SAW)
spoke the truth.
No one can deny that we as an ummah are in turmoil and going through trials and tribulations (fitan.)
What is the way out? The Prophet had the answer. He (SAW) replied, “The Book of Allah, in it is the
news of those who came before you, and the information of what will come after you. It is the judge (by
which you rule) among you. It is the decisive speech (that distinguishes between good and evil, truth
and falsehood) not a joke. Allah will destroy the arrogant tyrant who forsakes it. Whoever seeks
guidance from other than it Allah will lead astray. It is the firm rope of Allah. It is the wise reminder. It is
the straight path. It is that by which the desires do not deviate, nor the tongues become confused.
Hamd can only be realized when one Scholars are never satisfied with it. It never becomes tiresome with repetition. Its wonders never end. It
is that (Book) which the Jinn did not hesitate to declare, when they heard it, ‘We have heard an amazing
recital which guides to what is right, and we believe in it.’ He who utters it speaks the truth. He who
upholds it is rewarded. He who judges by it has done justice. And he who calls to it guides to a straight
path or is guided to a straight path.” The Qur’an is our only Hope. The Qur’an will be an argument either
for or against us.contemplates the countless favors Allah (SWT) bestows upon His
creatures. Among many bounties, He feeds, clothes, and provides for us. In fact, the entire creation was
meant to be a gift for man. There are numerous ayat that explain this notion. “(And remember that) it is
Allah who created the heavens and the earth, and who sends down water from the sky and thereby
brings forth [all manner] of fruits as a provision for you; and who has made ships subservient to you, so
that they may sail through the sea at His behest; and has made the rivers subservient to you; and has
made the sun and the moon, pursuing their courses, subservient to you; and has made the night and the
day subservient to you” (Ibrahim, 14-32,33). The first fourteen ayat of surat al-Nahl (16:1-14) mentions
other favors. No words can ever express the magnitude of gratefulness one may have for Allah (SWT).
End
Purity - Part 4 - Selling Your Soul
بسم الله الرحمن الرحيم
In the name of Allah, the Compassionate, the Merciful
Synopsis of Ameer Mustapha Elturk
Purity - Part 4
Selling Your Soul
The hadith on “Purity” is concluded with the statement, “everyone leaves in the morning selling himself.
He either emancipates or destroys himself.” It is quite evident that people of all faiths and backgrounds
whether consciously or unconsciously leave their homes every morning selling themselves. Some do for
material gains while others for spiritual benefit.
Strictly speaking, Muslims also leave in the morning to make a living, study, worship, etc. In each
instance everyone is either sincere, truthful, and honest, or deceitful, disingenuous and dishonest. Those
belonging to the first category are in essence freeing their souls from annihilation, while those belonging
to the second category are destroying themselves. Our actions lead us either to freedom from or
destruction in Hell. This concept of emancipation/destruction of one’s soul is beautifully depicted in
surat al-lail.
“Certainly your endeavors have divergent ends (different aims and purposes.) As for him who gives and
keeps his duty to Allah and believes in a reward (from Allah), We will make smooth for him the path of
ease (goodness). But he who is greedy and thinks himself self-sufficient, and belies the good reward, We
will make smooth for him the path of hardship (evil)” (al-Lail, 92:4-10).
The Qur’an has on several occasions informed and warned us about satan being our sworn enemy in
addition to his ways of deception. His old tricks of convincing people that the life herein is the only life
have been skillfully repackaged to suit the level of intelligence of modern-day people. They claim, “In
fact, the life of this world is the only life. We die and live and we shall never be resurrected” (al-
Mu’minoon, 23:37). Such people have no idea or knowledge of the true reality of our existence. In
another claim, “They say, ‘There is nothing beyond our life in this world. We die as we come to life, and
nothing but time destroys us.’ They have no knowledge of this; they only follow guesswork” (al-Jathiyah,
45:24).
Satan’s skillful mastery has led many people to consciously sell themselves and become subservient to
him in exchange for provisional sensual gratification employing various means including the most
popular, music, sex and drugs, wealth, power and lust. “(satan) makes them promises and creates in
them false desires, but satan’s promises are nothing but deception. They will have hell for their abode
and will find no escape from it” (al-Nisa’, 4:120,121). Such are the people who sold themselves to this
worldly life and became masters of their own corporeal desires.
Others, who may not have consciously sold out themselves to the devil, may be influenced by his genius
philosophies and principles that are diametrically opposite to the Islamic ideology and worldview. As
good as they may be at heart and intelligent in mind, they succumb to defeat. They invent false
ideologies and dogmas such as communism, socialism, and secularism and hence fell victims to satan’s
plan. The paths of satan are obvious. They all lead to utter destruction.
Conversely, the Qur’an declares, “But there is (also) a kind of individual who would willingly sell his own
self in order to please Allah, and Allah is most compassionate toward His servants” (al-Baqarah, 2:207).
A crucial imperative is mentioned in the very next ayah to all who pay heed, “O believers, enter intoIslam (submission to Allah) wholeheartedly and do not follow in satan’s footsteps, for he is your sworn
enemy.”
Accepting Islam entirely implies that one has no choice but to become wholly subservient to Allah
(SWT). Muslims who adopt an attitude of selectively choosing from the Qur’an and Islam what suits their
desires, while willfully rejecting some parts, are labeled as hypocrites in the Qur’an. They may appear to
be pious and God-fearing, praying in congregation and breaking fast with other Muslims. They may even
profess their faith in Allah (SWT) and the hereafter in public. Allah (SWT) informs us that such people are
in fact disbelievers. “And there are people who say, ‘We do believe in Allah and the Last Day,’ but they do
not (really) believe. They seek to deceive Allah and the believers, but they only deceive themselves,
though they do not realize it. In their hearts is a disease, and so Allah let their disease grow; and for them
is a painful punishment for lying” (al-Baqarah, 2:8-10).
The disease concealed in their hearts is disbelief and rejection of the truth. They have deprived
themselves of spiritual perfection for the sake of petty worldly gains. In reality, they traded the next
world with this world. “They purchased misguidance in exchange for guidance, so their trade yields no
profit, and they are not guided” (al-Baqarah, 2:16). More profoundly, “They purchased misguidance in
exchange for guidance, and punishment in exchange for forgiveness. How shall they endure the fire!” (al-
Baqarah, 2:175).
There are, however, sincere believers who without any hesitation consciously sell themselves to Allah
(SWT) and dedicate their lives for His cause pledging, “Verily, my prayer and offerings (in acts of
worship), my life and death are for the Lord of the Worlds who has no partners and for this I have been
commanded and I am the first to surrender” (al-‘An’am, 6:162,163). The pledge is the outcome of
perfect faith and sincerity. As they are aware that Allah (SWT) does not lose sight of them, they too do
not lose sight of their Creator, Cherisher and Provider. Their hearts, thoughts, movements, and actions
all move in His direction seeking His good pleasure. In other words, He alone is sought, and He is the
goal.
Reflecting on the ayah, the noble companion Abu Musa al-Ash’ari used to say, “I honestly wish that
every Muslim would keep reciting this ayah time and again, almost making it the constant formula of his
or her life.” Only genuine believers who are free from all types of shirk, hypocrisy and have a strong
desire for the next world would make such a commitment, i.e. live and die for the sake of Allah (SWT).
Such a decision is in essence based on a bargain that was offered by Allah (SWT), “O you who (profess to)
believe! Shall I show you a bargain that will save you from painful torment? Have faith in Allah and His
Messenger and struggle for His cause with your possessions and your persons––that is better for you, if
only you knew” (al-Saff, 61:10-11). Those whose hearts are attached to the next life and are anxious to
return to their permanent home have willingly and without delay struck a deal with Allah (SWT), “Surely,
Allah purchased from the (true) believers their souls and possessions in exchange for Paradise”
(al-Tawbah, 9:111).
The sirah of the Prophet (SAW) is rich with examples of noble companions who sold themselves to Allah
(SWT). Not only former slaves and oppressed companions like Bilal, Sumayyah, and Yasir (RAA) traded
their souls in exchange for the priceless Paradise. Affluent and well to do companions such as Abu Bakr,
Uthman Ibn ‘Affan and Abdul Rahman Bin ‘Awf among many others (RAA) also chose the hereafter over
this temporary world. How can one not be touched and motivated by the teenage youth, born with a
silver spoon in his mouth, Mus’ab Bin ‘Umair, who abandoned the riches of this world in exchange forthe eternal bliss of the hereafter.
They are indeed the ones who sold their souls for the sake of an ultimate truth, “there is no god but
Allah” thus emancipating themselves from doom and destruction. It requires real and unwavering faith
in Allah (SWT) and His messenger Muhammad (SAW) as well as the commitment to struggle for Allah’s
cause, i.e. solely make Him Supreme and establish His system of Justice making the Qur’an reign over all
the constitutions of the world.
The last statement in the “Purity” hadith, “everyone leaves his home in the morning selling his soul. He
either emancipates or destroys it,” in connection with the other gems of wisdom in the same hadith
makes clear that one who has gone through the process of purification, physical as well as spiritual (both
are equally important), understands the meaning of praise (hamd) and glorification (tasbih) having solid
conviction in and comprehends Allah’s attributes, appreciates salah and is very charitable, one who is
patient and frequently resorts to the Qur’an for constant guidance is likely to sell him/herself to Allah
(SWT), thus emancipating his/her soul from doom on the Day of Judgment.
Our intellect will never be able to realize the limitless attributes of Allah (SWT). He is Omniscient,
Omnipotent as well as Omnipresent, “And He is with you wherever you may be; and Allah sees all that
you do” (al-Hadid, 57:4).
While those who are heedless of those great gems of wisdom of the Prophet (SAW) and follow their
own whims and vain desires are forcing their souls to ruin.
There is only one path to salvation. Every morning we have a choice, either to pursue the path of
destruction or the path to salvation. Our souls are more precious than anything this world has to offer.
Let us not sell eternal, permanent, and perpetual bliss for temporary and short-lived pleasures.
End
Purity - Part 5 - The Bargain
بسم الله الرحمن الرحيم
In the name of Allah, the Compassionate, the Merciful
Synopsis of Ameer Mustapha Elturk
Purity - Part 5
The Bargain
The concluding sermon on the subject of “Purity” deals with the practical manifestation of selling
oneself for Paradise. The hadith ends with the words, “everyone leaves in the morning selling himself.
He either emancipates or destroys himself.” The noble companions affirmatively responded to a deal
that was negotiated with the Prophet (SAW). They sold themselves and their properties in exchange for
Paradise. Ayah 111 and 112 of surah al-Tawbah discuss this bargain in detail.
Although surah al-Tawbah is a Medinan surah, ayahs 111 and 112 are Meccan. They were revealed in
the 13 th year after Muhammad (SAW) became a Prophet. The deal, purchase agreement and the legal
contract of what is sold and for what price between Allah (SWT) and the believers, are included in these
profound ayat.
“Verily, Allah has purchased from the believers their souls and their properties in exchange for Paradise.
They fight in the way of Allah; they kill and are killed. [This is] a true promise binding on Him in the Torah
(taurat), the Gospel (Injil) and the Qur’an. And who is more faithful to his promise than Allah? So, rejoice
then in the bargain which you have concluded. For that indeed is the supreme achievement. [They are]
those who turn to Allah in repentance; who serve and praise Him; who (do siyahah) fast; bow down and
prostrate themselves; who enjoin what is good and forbid what is wrong and who preserve the limits of
Allah. And give [O Prophet] good news to such believers” (al-Tawbah, 9:111,112).
Understanding the context of these ayat will help us make sense of the prophet’s statement, “everyone
leaves in the morning selling himself. He either emancipates or destroys himself.” The year after the
Prophet’s utter disappointment with the people of al-Ta’if, six men from al-Madinah (then, Yathrib) who
heard about Allah’s Messenger, Muhammad (SAW) and his message met with him in a place called al-
Aqabah after the Hajj season (al-‘Aqabah is where pillars representing satan are situated in Mina today).
After accepting Islam, they pledged to spread the word in al-Madinah. True to their promise, Islam and
the Prophet of Islam became the talk of the town.
The following year (12 th year after prophethood) after the Hajj season, five of the six men in addition to
seven others met with the Prophet of Allah (SAW) at the same place, al-‘Aqabah, and accepted Islam.
Before leaving for al-Madinah they requested from the Prophet (SAW) that he send someone with them
to teach them the religion. Mus’ab Bin Umair (RAA) was chosen by the Prophet (SAW) to be his
ambassador in al-Madinah and taught the Qur’an and the message of la ilaha illallah, there is no god but
Allah, to the residents of al-Madinah.
Once again at al-‘Aqabah and in the following year the Prophet (SAW) received a delegation of 70 men
from the Yathrib tribes of Aws and Khazraj. They pledged their oath of allegiance to the Prophet (SAW)
on two conditions: one; that they worship Allah alone and not associate anything with Him, and two;
that they support and protect Muhammad (SAW) as they would protect their own lives, property, and
children. They inquired, “What will we get in return if we fulfill these two conditions?” The Prophet
(SAW) replied, “You will get Paradise.” They exclaimed, “This is a profitable transaction. We will not
revoke it, nor will we resign it.”
The Madinese struck a deal with the Prophet (SAW). The two ayat from surah al-Tawbah were then
revealed in the form of a barter transaction, i.e. a trade agreement using business
terminology. “Verily, Allah has purchased from the believers their souls and their properties in exchange
for Paradise… So, rejoice then in the bargain which you have concluded. For that indeed is the supreme
achievement.” Selling oneself to Allah (SWT) in return for Paradise is indeed the biggest success.
In the second year after hijrah (migration), those who pledged themselves to the Prophet (SAW)
had to prove their loyalty to the contract. They had to face the polytheists at a place called Badr outside
of al-Madinah. “Permission [to fight] is given to those against whom war is being wrongfully waged and,
verily, Allah has indeed the power to succor them” (al-Hajj, 22:39). The first battle to be fought solely in
the path of Allah (SWT) came to be known as the battle of Badr. Those who fought in the ranks of the
believers and were killed went straight to Paradise cashing in on the bargain they made.
Over 14 centuries have passed since these events took place. One may ask, are we ready to
make such a bargain with Allah (SWT)? And if so, what are the practical steps one needs to take to cash
in on the bargain? The first thing we must do is consciously probe ourselves and determine what we
really want out of this earthly life then ask, “Do I want material or real success?” Unless we reflect,
assess, and be loyal to ourselves and honestly answer that question we will continue to fall prey to the
ploy of satan. We think, ‘because I am a Muslim I am going to Paradise.’ The Qur’an calls this mindset
wishful thinking. Paradise is not to be wished for. Paradise is to be earned. We must earn it if we desire
it. The noble companions did, and we can too.
If one genuinely wants Paradise then the surest way that guarantees the attainment of felicity
and success in the hereafter is to simply sell himself to Allah (SWT). Once this decision is taken the rest is
a matter of delivering the goods to the seller, i.e. Allah (SWT).
There are three main installments in the transaction. One; change in attitude, two; devotion
through worship, and three; serving Allah’s cause. These three categories, each with three
subcategories, are explicated in the following ayah, “[The believers are] those who turn to Allah in
repentance; who serve (make Ibadah) and praise Him; who (do siyahah) fast; who bow down and
prostrate themselves; who enjoin what is good and forbid what is wrong and who preserve the limits of
Allah. And give [O Prophet] good news to such believers” (al-Tawbah, 9:112).
In other words, the seller must possess all nine attributes discussed in the ayah. They are
grouped as follows:
- Change in attitude: This is the most essential of all. It is the very foundation and basic requirement of
a faithful believer.
- a) Repentance (Tawbah): Repentance is not only the act of saying, “I seek forgiveness from Allah” repeatedly, rather it is an attitude. It is about ones feelings and thoughts toward his/her actions. Recognizing our shortcomings and sins, one’s attitude should be, “I seek forgiveness from my Lord and I turn back to him in repentance with utmost sincerity.” Such an attitude reflects the acknowledgment of one’s own sins, full remorse of the heart, repetitive requests for forgiveness from the almighty Allah (SWT), immediate cessation of sins and the intention to never return to sinning again.
- b) Devotion or servitude (Ibadah): The term Ibadah is often mistakenly translated to worship. It is indeed more than just the modes of worship (Ibadaat). Ibadah or servitude, more accurately slavery, is about one’s relationship with and feelings toward his/her creator. The correct attitude is that one should be a humble loving slave of Allah (SWT). One must realize that he/she is owned by Him and must completely and willingly submit to His will and be subservient to His commands. One must accept Islam in its entirety, not partially. One must recognize that he/she was created strictly to obey the Master, “I have not created the Jinn and humans except to serve (make Ibadah to) Me” (al-zariyat, 51:56)
- c) Praise (Hamd): The inevitable result of a sincere servant of Allah (SWT) who goes through the promised trials and tribulations is always hamd, al-Hamdulillah, praise be to God. Again, praise or hamd is not the act of saying, al-Hamdulillah, rather it is how the soul feels about Allah (SWT). Not only should the tongue praise Allah (SWT), the heart and every joint in one’s body must glorify and praise Him. We must be grateful for everything he has given and not given us. He alone deserves to always be thanked and praised.
- Devotion through worship: after a change in attitude or inward reverence to the Creator, we move to
outward modes of worship often referred to as actions of the limbs.
- a) Optional fast: The ayah mentions the word al-Sa’ihoon, translated literally as those who journey. The Prophet (SAW) mentioned that, “the journey (siyahah) of my ummah is fasting.” The believers in al-Madinah were requested by the Prophet (SAW) to keep an optional fast, a custom that was not only new but difficult. Fasting strengthened the believers, taught them self- restraint and helped them endure long hours without food, particularly when they had to engage the idolaters of Makkah in war on the seventeenth day of Ramadan in the second year A.H. This is when fasting the entire month of Ramadan became a compulsory act of worship.
- b & c) Bowing and Prostrating: These two attributes which occur frequently in the Qur’an denote the mandatory devotional acts of worship such as salah, zakah, sawm, and hajj. The formal acts of worship connect one with his/her Creator, strengthen the bond of mutual love and develop constant awareness of God. Fulfilling these religious duties give the believer the spiritual growth and strength necessary to carry out higher aims to serve Allah’s cause.
- Serving the Cause of Allah: serving Allah’s cause entails serving humanity while protecting the rights
of the almighty Allah (SWT).
- a & b) Enjoining what is right and forbidding what is wrong; (Amr bil-Ma’ruf wa nahy ‘an al- Munkar): This doctrine is essential to public order. Promoting all that is good and virtuous while simultaneously rooting out evil from society promotes peace of mind and a safe community, society and country. This duty of serving humanity is placed on the shoulders of Muslims, “You are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah” (Aal Imran, 3:110). The authentic hadith of the Prophet (SAW) mentions that, “Whoever among you sees an evil, he must change it with his hand; if he is unable to do so, then with his tongue; and if he is unable to do so, then with his heart; and that is the weakest form of Faith” (al-Bukhari and Muslim).
- c) Preserving the limits of Allah (SWT): The boundaries set by Allah (SWT) that define our shar’iah must never be crossed. The Qur’an asserts, “These are the limits ordained by Allah; so,do not transgress them. And those who transgress the limits of Allah are the unjust ones” (al- Baqarah, 2:229). Allah’s limits must be protected and defended with lives and possessions. Anyone who disturbs the peace, causes mischief, or usurps the rights of Allah (SWT) should be brought to justice. A just social order based on divine injunctions deserves Allah’s favors and bounties, “These are the limits set by Allah. And whoever obeys Allah and His Messenger will be admitted to gardens beneath which rivers flow to abide there forever, and that is the supreme success” (al-Nisa’, 4:13).
A believer who is willing to strike a deal with Allah (SWT) must agree to deliver the above detailed
agreement of sale to the Purchaser, Allah (SWT), in return for the priceless Paradise. Unlike a cash
bargain where one immediately cashes in on a business deal, this trade appears to be a credit bargain. In
other words, one must deliver the goods here in this mortal life in order to be compensated in the
hereafter.
To remove any doubts from the minds of those considering such a trade, Allah (SWT) says, “[This is] a
true promise binding on Him in the Torah (taurat), the Gospel (Injil) and the Qur’an. And who is more
faithful to his promise than Allah?” (al-Tawbah, 9:111). In other words, a similar bargain was made with
the former nations, the followers of Moses (AS) and was mentioned in their scripture. Similarly, the
bargain was made to the followers of Jesus (AS) and was mentioned in their scripture, and now in the
Qur’an as well, for the followers of Muhammad (SAW) to consider.
Those whose hearts and minds are attached to this provisional world will have no one to blame but
themselves on a day when neither wealth nor children will be of any use. Those who render their lives
and wealth for the eternal bliss will have a different account. “Rejoice in the bargain which you have
concluded, for that indeed is the supreme achievement” (al-Tawbah, 9:111).
The sage Hasan al-Basri (RA), once said, “Behold, what a profitable business is this that Allah has thrown
open to every believer.” He also said, “It is Allah who has blessed you with wealth and property. Spend a
little out of it and buy Paradise.”
End
How to Taste the Sweetness of Iman?
بسم الله الرحمن الرحيم
In the name of Allah, the Compassionate, the Merciful
Synopsis of Ameer Mustapha Elturk
How to Taste the Sweetness of Iman?
In a hadith narrated by al-Abbas Bin Abdul-Muttalib (the Prophet’s uncle – RAA) recorded by Imam Muslim, the Prophet (ﷺ) said, “Indeed he who is pleased (and content) with Allah as his Lord (Rubb), Islam as his Deen and Muhammad as his Messenger has tasted the sweetness of faith (iman).” (Muslim)
How can one taste the sweetness of iman?
We perceive taste through sensory organs called taste buds located on top of the tongue. The taste sensation and flavors are produced and determined when a substance in the mouth reacts with the receptors of taste buds. Thus, sweet and bitter tastes can be experienced by the tongue.
Iman is neither a food nor a substance that can be tasted by the tongue. How would one then taste iman and which organ is responsible for that? The organ responsible for the taste of iman is the heart. The Prophet (ﷺ) once pointed to his chest declaring taqwa is here; indicating that iman is in the heart. We know from an ayah in surah al-Hujurat where, in response to the Bedouin Arabs who came to the Prophet (ﷺ) claiming iman, Allah (ﷻ) rejected their claim saying, “You have not yet come to believe, all you may say is ‘We have surrendered,’ and not until iman enters your heart” [al-Hujurat, 49:14].
This ayah is a clear proof that the organ responsible for iman is the heart. If the heart is sound one may experience the sweet taste of iman. Otherwise, one’s iman is either weak or the heart is so corrupt and damaged that there isn’t a mustard seed’s weight of iman in one’s heart.
The tongue among other functions is used to articulate one’s thoughts. One may express his faith by saying I believe, however it is the heart that may or may not confirm that profession of faith. To patiently endure the trials one goes through as a test of one’s faith is a sign of a sound heart. Allah (ﷻ) says, “Do people think that they will be left alone on saying, ‘We believe,’ and not be tried? We have certainly tried those who came before so that Allah may for certain know the truthful ones and the liars” [al-Ankabut, 29:2,3].
To taste the sweetness of iman, one must be convinced of Allah’s existence having a firm belief in Him as the only Supreme Being and Deity who is worthy of worship.
One must put his full trust in Allah (ﷻ) and accept Him as his Lord and Master (Rubb). Thus the statement, I am pleased (raditu) with Allah as my Lord, (رَضِيتُ بِاللَّهِ رَبًّا).
The word, raditu (رَضِيتُ), in the hadith comes from the root (Ra Da Wa, ر ض و), which carries several meanings. It means, to acknowledge, to accept, to confirm, to approve, to be satisfied with, to be content with and to be pleased with, among other meanings.
The statement Raditu Bil-Lahi Rubba (رَضِيتُ بِاللَّهِ رَبًّا), conveys all these meanings and the implications of such a statement are:
- Rida bil-Uluhiyyah (رضى بالأ لوهية): To accept, be content and pleased with Allah (ﷻ) as the God, Ilah. In other words, nothing in the heavens nor on earth deserves or is worthy of worship except Allah (ﷻ). This is called Tawhid al-Uluhiyyah ((توحيد الأ لوهية, or Unity of God, i.e. to single Him out in worship with utmost sincerity.
- Rida bil-Rububiyyah (رضى بالربوبية): To accept, be content and pleased with Allah (ﷻ) as the Lord or Master, Rubb. It is also to recognize Him as the sole Creator and Sustainer of everything and to firmly believe that He alone has the power to manage all affairs. Furthermore, to depend solely on Him and to seek help from no one else other than Him while accepting the Divine Decree He decreed for us. This can be summed up as Tawhid al-Rububiyyah ((توحيد الربوبية or Unity of Lordship.
- Another implication is to accept all His commands. One must be happy and content with Allah’s final rulings and judgments for He is the true Ruler and Sovereign.
- Finally, to be pleased with Allah (ﷻ) as the Master (Rubb), one must have extreme love, respect and reverence for Allah (ﷻ). In describing the believers, Allah (ﷻ) says, “Those who (truly) believe, love Allah most passionately” [al-Baqarah, 2:165].
The outcome of this love and contentment is for one to be happy and pleased with Islam as the only way of life Allah (ﷻ) decreed for His slaves and servants to follow; which confirms the statement from the hadith mentioned above, “I am pleased with Allah as my Lord and with Islam as my Deen (رَضِيتُ بِاللَّهِ رَبًّا وَبِالإِسْلَامِ دِينًا).”
To claim to be pleased with Islam as one’s deen means that one accepts Islam as the only legitimate way of life with the purpose of genuinely guiding individuals and societies. In other words, one is to accept the final divine legislation, the Shariah of Allah (ﷻ) in its entirety. Allah (ﷻ) favor upon humankind is complete.
This declaration appears in surat al-Ma’idah, “Today, I have perfected for you your Deen, completed My blessing upon you, and am well-pleased with Islam as your Deen (way of life)” [al-Ma’idah, 5:3]. If Allah (ﷻ) is happy and pleased with Islam as our way of life, why can’t we then be happy with it as our way of life? After all it came from the One who knows and is Wise (Hud, 11:1).
It is noteworthy to mention that the progression of Shariah started with Nuh (AS) and then Ibrahim (AS). Musa (AS) received the Torah (al-Taurat) filled with guidance and light, the divine commandments and legislation, and the do’s and don’ts. “Indeed, We sent the Torah, containing guidance and light, by which the prophets, who had submitted to Allah, judged the Jews by it.” [al-Ma’idah, 5:44] The Prophets, Rabbis and scholars were entrusted to uphold and implement the Torah, so that the children of Israel may live with one another in peace and harmony and may prosper. They were warned, “Those who do not judge according to what Allah sent down, then it is those who are disbelievers.” [al-Ma’idah, 5:44] They were warned again, “Those who do not judge according to what Allah sent down, then it is those who are unjust.” [al-Ma’idah, 5:45]
Ending the legacy of Musa (AS), Isa (AS), the last messenger sent to the Children of Israel, was given the Injil or Gospel, which encompassed the Torah and confirmed the Shariah of Musa (AS). The Injil was again complete guidance to be followed. “Let the people of the Gospel (Injil) judge by what Allah revealed in it. And those who do not judge by what Allah had sent, then it is those who are rebellious.” [al-Ma’idah, 5:47]
Allah (ﷻ) declared that those who don’t judge by that which Allah (ﷻ) had sent (the divine law) are disbelievers, unjust, and rebellious.
Muhammad (ﷺ), Allah’s final Prophet and Messenger, receives the last complete book of guidance, the Qur’an, that contains the final Shariah (law), from the Supreme Law-Giver Allah (ﷻ). This was the ultimate manifestation of Allah’s grace and mercy upon His servants. “And We sent to you (O Muhammad) the Book with the truth, confirming the Scriptures that came before it, and with final authority over them: so judge between them according to what God has sent down.” [al-Ma’idah, 5:48]
Allah (ﷻ) promises those who follow His guidance to never fall in despair, be in a state of fear or be grieved. When guidance comes to you from Me, whoever follows My guidance, no fear shall come upon them, nor shall they grieve.” [al-Baqarah, 2:38]
Whoever upholds and adheres to Allah’s commands shall never go astray or be depressed, while those who turn away from His guidance, Allah (ﷻ) has assured them a miserable life. “Then when guidance comes to you from Me, whoever follows My guidance will neither go astray nor fall into misery. And whoever turns away from My Remembrance (Guidance) will certainly have a miserable life.” [Ta Ha, 20:123,124]
Hence, if anyone desires a life of contentment and peace, let him find it in Islam. While at the same it must be clear that, “Whoever desires a deen (way of life) other than Islam, it will not be accepted from him, and he will be one of the losers in the Hereafter” (Aal Imran, 3:86).
Our faith and way of life should bring us utmost contentment and happiness. This joy comes only when we accept Islam in its entirety, “O you who believe enter into Islam totally” [al-Baqarah, 2:208].
A true believer will never reject any of Allah’s commands despite his infallibility or inability to enforce all of Allah’s commands. While recognizing our weaknesses one should never despair from Allah’s grace. One must implore Allah (ﷻ) for help believing that He alone can help. One develops the sense of conviction (yaqin) and confidence that He, the almighty, will take care of him or her. The sweet taste of iman comes from the constant struggle against one’s baser self for the sole purpose of obeying Allah (ﷻ).
Sadly, God has been stripped from His authority. The sweetness of iman may be tasted through the strenuous struggle exerting maximum effort to re-establish Allah’s authority in this world making Islam a concrete historical reality.
Surah al-Shura lays this responsibility upon the believers, the same responsibility that was once enjoined upon the great willed and determined messengers. “In matters of faith, He ordained for you that which He enjoined upon Noah, that which We have revealed to you (O Muhammad), as well as that which We had enjoined upon Abraham, Moses, and Jesus, that you establish the deen and divide not therein.” [al-Shura, 42:13] Conscious believers do their very best to uphold Islam in their lives wherever they may be.
Believers who are mindful of their duties promote and disseminate the ideology and worldview of Islam to the masses sharing this great blessing as our Prophet Muhammad (ﷺ) and his noble companions did. It is through such efforts; treading the footsteps of Allah’s last and final noble, upright, honest, and truthful Prophet and Messenger Muhammad (ﷺ), one may taste the sweetness of iman. Thus, I am pleased with Muhammad (ﷺ) as a Messenger (وَبِمُحَمَّدٍ رَسُولاً).
- Complete obedience to him: Allah (ﷻ) has commanded the believers to obey Muhammad (ﷺ). “O you who believer, obey Allah and obey the messenger.” [al-Nisa’, 4:59]. Similarly, “Say (O Prophet), ‘Obey Allah and the Messenger.’” [Aal ‘Imran, 3:32] As a matter of fact, obeying Allah’s Messenger (ﷺ) is in essence obedience to Allah (ﷻ). “Whoever obeys the Messenger has indeed obeyed Allah.” [al-Nisa’, 4:80] Believers who obey Allah (ﷻ) and His Messenger (ﷺ) will be in the best company in the hereafter. “And whoever obeys Allah and the Messenger will be in the company of those whom Allah has blessed among the prophets, the truthful, the martyrs, and the righteous. And what an excellent companionship!” [al-Nisa’, 4:69]
- Unconditional love for him: It is incumbent upon the believers to love Muhammad (ﷺ) more than anyone including oneself besides Allah (ﷻ). In an agreed upon hadith narrated by Abu Hurairah found in sahih al-Bukhari and Muslim, he (ﷺ) says, “None of you attains faith until I become dearer to him than his own son, father and all mankind.” Another authentic hadith found in the two sahih says, “[There are] three traits and whoever possesses them shall experience the sweetness of iman; to love Allah and His Messenger more than anyone else; to love people only for the sake of Allah; and to hate to return to disbelief after Allah has saved him from it as much as he hates to be thrown into Fire.”
- Follow his example: Contrary to obedience, one who is truly pleased and content with Muhammad (ﷺ) as Allah’s Messenger would want to follow him in every aspect of one’s life including the arduous journey he undertook to making His Lord Supreme. In one of His instructions, Allah (ﷻ) says, “Say (O Prophet), ‘If you love Allah, follow me, Allah will love you and forgive you your sins,’ for Allah is Forgiving, Merciful” [Aal ‘Imran, 3:31].
- Defend him: It is not a choice to defend our noble Prophet (ﷺ). Allah (ﷻ) commanded us to do so, “O you who believe! Obey Allah and His Messenger and do not turn away from him now that you hear (his message)” [al-Anfal, 8:20]. The Prophet of Allah survived many attacks in the past and will continue to triumph over the bigots and hate mongers who slander him and attack Islam. We must be proactive in our approach to dawah. The least we can do is convey to the masses one ayah on his behalf as he (ﷺ) instructed.
Therefore, in order to taste the sweetness of iman, one must unconditionally be pleased and content with Allah as the Master and Lord, Islam as the only true deen and way of life and to be pleased with Muhammad (ﷺ) as the seal of all prophets and Messengers who continued the legacy of his predecessors, preached, there is no god but Allah, and established Islam as a concrete historical reality.
The Prophet (ﷺ) instructed the believers, “Whoever says, when one hears the call to prayer (adhan) I testify that there is no god except Allah alone with no partners and that Muhammad is His slave and Messenger. I am pleased with Allah as my Lord, with Muhammad as my Messenger, and with Islam as my deen, his/her sins will be forgiven” (Muslim).
May this statement move our hearts whenever it is uttered. ameen
The Ideal Muslim Family
بسم الله الرحمن الرحيم
In the name of Allah, the Compassionate, the Merciful
Synopsis of Ameer Mustapha Elturk
The Ideal Muslim Family
Islam places great emphasis on the importance of family and the relationships within it. Family is considered a fundamental unit of society, it is the nucleus and heart of society and plays a crucial role in shaping the moral, social, and spiritual development of individuals.
Islam places great emphasis on the importance of family and the relationships within it. Family is considered a fundamental unit of society, it is the nucleus and heart of society and plays a crucial role in shaping the moral, social, and spiritual development of individuals.
The Qur’an and teachings of Prophet Muhammad(ﷺ) give us the framework as well as the complete guidance on various aspects of family life, including marital relationships, parental responsibilities, and the treatment of family members.
The human family began with the first couple Adam and Hawa’ (Eve), “O people! Be mindful of your Lord Who created you from a single soul, and from it He created its mate, and through both He spread a multitude of men and women. And remain conscious of Allah, in whose name you request of one another—and (observe the) family ties. Surely Allah is ever watchful over you.” [al-Nisa’, 4:1]
Humanity began to multiply through the process of procreation. “And among His signs is that He created spouses (husbands and wives) from among yourselves for you to live with in tranquility and has placed affection and compassion in you. Surely, in that are signs for a people who reflect.” [al-Rum, 30:21]
The ayah emphasizes marital harmony. Islam encourages harmony, love, and mutual respect between spouses. The Qur’an describes the relationship between husband and wife as one of companionship and comfort, with each partner serving as a source of support for the other.
In order to ensure a healthy marriage, the husband and the wife need to be familiar with their mutual rights and responsibilities.
Husbands are responsible for providing for the family’s financial and other needs, while wives are entitled to respect, kindness, and protection. “Men shall take full care of women, a preference Allah made of some over others and because they spend out of their wealth (to support them).” [al-Nisa, 4:34]
Husbands are entrusted with the responsibility of providing comprehensive care for their wives, as Allah (ﷻ) has distinguished certain individuals by granting them a preference due to their capabilities and willingness to expend their wealth in support of them.
The Prophet (ﷺ) in his farewell sermon (hajjatul-wada’) instructed, “It is true that you have certain rights in regard to your women, but they also have rights over you. Remember that you have taken them as your wives, only under Allah’s trust and with His permission. If they abide by your right, then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them, for they are your partners and committed helpers. And it is your right that they do not make friends with anyone of whom you do not approve, as well as never to be unchaste.”
While Islam outlines different roles and responsibilities for men and women, it emphasizes the equal worth and value of both genders. At the moral and spiritual level both husbands and wives are equal before Allah. “Surely, the most noble of you in the sight of Allah is the most righteous.” [al-Hujurat, 49:13]
Husbands and wives are blessed with children. Parents are responsible for the physical, emotional, and spiritual upbringing of their children.
Parenting is considered a sacred and important duty. The physical needs of children, including food, clothing, shelter and healthcare, is a fundamental responsibility parents bear. Parents should ensure their children’s well-being and safety.
Parents should create a loving and supportive environment for their children. Offering emotional support, listening to their concerns, and expressing affection are elements of parenting.
Parents are responsible for disciplining their children in a fair and balanced manner. This involves setting boundaries, enforcing rules, and teaching them self-control and responsibility.
Treating children with respect and kindness is important. Islam prohibits harsh treatment, abuse, or neglect of children. The Prophet Muhammad (ﷺ) was known for his gentle and compassionate treatment of children.
Parents should prepare their children for adulthood by teaching them life skills, responsibilities, and the importance of contributing positively to society.
Parents are responsible for providing education and knowledge to children. It is an essential duty of parents. This includes not only secular education but also Islamic teachings, the Qur’an, and the life of Prophet Muhammad (ﷺ). Sunday school will only complement and reinforce what the children learn at home.
Parents are expected to lead by example, by living according to Islamic principles. Indeed, children learn by observing their parents’ behavior and actions.
Parents will learn that each child is unique, with varying strengths, weaknesses, and personalities. Parents should strive to understand and address the individual needs of each child.
As children grow older, parents play a role in guiding them toward making informed and suitable choices in marriage partners.
Parents are encouraged to make dua for their children’s well-being, guidance, and success. A parent’s dua is powerful and will be answered by Allah(ﷻ) .
Islam stresses the importance of nurturing children’s faith (iman) and character, instilling strong moral values in them. This involves teaching them the principles of Islam, the importance of prayer, honesty, kindness, and respect for others with the primary focus on iman. “Mention (O Prophet), when Luqman said to his son while instructing him: ‘O my dear son, do not commit shirk (associate anything) with Allah, for verily, shirk is the greatest injustice.” [Luqman, 31:13]
The aim is to raise righteous, upright, educated, responsible Muslims to lead the community in righteousness and good deeds, promoting what is good and forbidding what is evil.
Likewise, children are instructed to show respect and obedience to their parents. The Qur’an emphasizes the importance of treating parents with kindness, gratitude, and obedience. “And We have enjoined upon man (kindness) to his parents. His mother carried him with weakness upon weakness, and his weaning is in two years, that you be grateful to Me and your parents. (Ultimately,) you will return to Me.” [Luqman, 31:14]
A similar ayah further explains the attitude of a righteous son or daughter, “And We have enjoined upon man, (good treatment) to his parents. His mother carried him with hardship and gave birth to him with hardship, and (the period of) carrying him and weaning is thirty months. (He grows) until, when he reaches maturity and reaches (the age of) forty years, he says, ‘My Lord, enable me to (always) be grateful for Your favor which You have bestowed upon me and upon my parents and to do good deeds of which You are pleased, and make righteous for me my offspring. Indeed, I repent to You, and indeed, I am of the Muslims.” [al-Ahqaf, 46:15]
These ayat highlight the importance of treating one’s parents with kindness, respect, and good behavior. Only mothers know and are familiar with the hardships they endure during pregnancy and childbirth, underscoring the sacrifice and effort involved in bringing a child into the world. As the child grows and matures, they are to express gratitude to Allah for His blessings and to be grateful to their parents for their efforts and sacrifices.
When children reach the age of psychological maturity they pray for guidance and righteousness. They seek Allah’s approval and ask for the ability to lead a life that is pleasing to Him, to their parents, and to future generations.
The ayat from Surah Luqman and Surah al-Ahqaf emphasize the significance of gratitude, kindness, and righteousness in one’s relationship with both Allah (ﷻ) and their parents.
The fruit of the parent’s labor is righteous children taking good care of their parents in their old age, “And your Lord has decreed that you worship none except Him, and good treatment to parents. Should one or both reach old age (while) with you, never say to them ‘uf/ugh’ and do not repel them, rather (always) speak gently to them. And spread the wings of mercy in humility to them and pray, ‘O my Lord, be merciful to them as they have raised me when I was a little child.” [al-Isra’, 17:23,24]
Similarly, the above mentioned ayat also highlight the command to treat parents with kindness, respect, and obedience provided that the parents’ instructions do not conflict with Islamic teachings. Even in moments of disagreement or old age, children should not show impatience or annoyance toward their parents. Instead, they are instructed to address their parents with noble and respectful words, reflecting the importance of maintaining a positive relationship with parents throughout their lives.
Active listening and open communication between parents and children is essential. Children should take time to understand their parents’ perspectives, concerns and advice. While parents’ decisions are to be respected, children can offer guidance and share their opinions respectfully, especially in matters where their expertise or perspective is relevant.
Children are commanded to treat their parents with kindness, compassion, and empathy. This includes showing affection, offering help, and tending to their parents’ needs as they age. They should avoid actions or speech that may cause embarrassment or harm to their parents’ dignity and reputation. Children should provide emotional support and companionship to their parents, especially in times of difficulty or loneliness.
When they are financially capable, children are expected to contribute to their parents’ financial needs, especially in old age or in times of necessity. This obligation extends to providing for parents’ necessities, including food, clothing, and shelter. This principle also extends to providing for family members who may be less fortunate or facing hardships.
They should prioritize their parents’ health and well-being, ensuring they receive proper medical care and attention. They should pray for their well-being, health, and success. Making dua for their parents’ forgiveness and blessings is considered a virtuous act. “Our Lord be merciful to them as they have raised me when I was a little child.”
Even after marriage and establishing their own families, children should continue to maintain strong relationships with their parents. Regular visits, phone calls, and expressions of care help nurture these ties.
When they pass away, remember them, and supplicate for them. Ask Allah(ﷻ) to forgive them and be merciful to them. Children have responsibilities related to the proper distribution of their parents’ inheritance in accordance with Islamic law.
By fulfilling these responsibilities, children not only honor their parents but also contribute to the harmonious functioning of families and society. Islam places a strong emphasis on valuing and caring for parents throughout their lives, reflecting the importance of family bonds and the compassionate teachings of the faith.
The Prophet Muhammadﷺ) ) emphasized the importance of obedience to parents and the gravity of disobedience in the following hadiths.
According to Abdullah bin ‘Amr (RAA), the Prophet(ﷺ) said, “The pleasure of the Lord is in the pleasure of the parent, and the anger of the Lord is in the anger of the parent.” (Sunan Ibn Majah)
Abdullah bin Mas’ud (RAA) said, the Prophet(ﷺ) said, “The major sins are to believe that Allah has partners, to disobey one’s parents, to commit murder, and to bear false witness.” (Sahih al-Bukhari)
Similarly, Abdullah bin Omar (RAA) said, the Prophet(ﷺ) said, “The parent is the middle door of Paradise (i.e., the best way to paradise), so it is up to you whether you take advantage of it or lose it.” (Sunan Ibn Majah)
Abu Huraira (RAA) narrates: “A man came to Allah’s Messenger and said, ‘O Allah’s Messenger! Who is more entitled to be treated with the best companionship by me?’ The Prophet said, ‘Your mother.’ The man asked, ‘Who is next?’ The Prophet said, ‘Your mother.’ The man further asked, ‘Who is next?’ The Prophet said, ‘Your mother.’ The man asked for the fourth time, inquired, ‘Who is next?’ The Prophet said, ‘Your father.’” (Sahih al-Bukhari)
These hadiths emphasize the significance of respecting, obeying, and being dutiful to one’s parents. Disobedience to parents is mentioned as one of the major sins in Islam, reflecting the high status that parents hold in Islam. The Prophet’s words further emphasize the importance of recognizing the sacrifices and care parents provide, and the obligation to treat them with kindness, respect, and obedience throughout their lives.
Islam teaches the importance of resolving conflicts and disputes within the family through communication, patience, and seeking mediation. It is discouraged to let conflicts escalate and disrupt family harmony.
Islam also encourages maintaining relationships with extended family members (silat al-rahm), including grandparents, aunts, uncles, and cousins. Treating extended family with respect and kindness is an important aspect of Islamic etiquette.
Additionally, Islam promotes treating in-laws with kindness and respect. The Prophet Muhammad(ﷺ) emphasized the significance of maintaining positive relationships with the families of one’s spouse.
While Islam permits divorce in certain circumstances, it is considered a last resort after all efforts for reconciliation have been exhausted. Steps should be taken to protect the well-being of both spouses and any children involved.
In Islam, family is viewed as a means to attain spiritual growth, fulfill responsibilities, and support one another in both temporal and eternal aspects of life. The teachings of Islam promote compassion, love, respect, and a sense of shared responsibility within the family unit, fostering an environment of emotional well-being and social harmony.
May Allah (ﷻ) help us be good to our parents and make righteous of our offspring, ameen.
END
Civic Engagement is Our Duty
بسم الله الرحمن الرحيم
In the name of Allah, the Compassionate, the Merciful
Synopsis of Ameer Mustapha Elturk
Civic Engagement is Our Duty
Muslims obtain their guidance from two primary sources; the Qur’an and the Sunnah (sayings and actions) of the Prophet Muhammad (SAW). Both sources assert that civic engagement is an obligation. In praising the last and final ummah, Allah (SWT) declares, “You are the best community (ummah) brought forth for (the good) of mankind.” (Aal ‘Imran, 3:110)
It is clear that we have been chosen to be of benefit to humanity i.e. to serve the community at large; Muslims and non-Muslims alike. The Prophet (SAW) did inform, “The best of people are those who are most beneficial to people.” In another narration, he (SAW) said, “The most dear to Allah are those who are beneficial to people.”
Imagine if the Prophet (SAW) rejected the support of his uncle Abu Talib because he was a polytheist1. Abu Talib was responsible for not only protecting the Prophet (SAW) from physical harm but also for allowing him to freely preach Islam without the threat of intimidation coming from the leaders of Quraish led by Abu Jahl who vehemently opposed his message.
When the Prophet’s worldly protection Abu Talib passed away, his life was threatened and preaching the new faith came to a standstill. He fled to al-Ta’if to seek a new base for propagation (dawah). To his utter disappointment, he was rejected and driven out of the town. His only refuge was his home, Makkah, but he could only return under the protection of a notable from Quraish through ijarah. Ijarah is a tribal custom where the person offering ijarah, ensures one’s safety and protection from any harm. Although, he was not allowed to preach Islam, Mut’im bin ‘Adi agreed to protect the Prophet (SAW) and he accepted. Mut’im Bin ‘Adi was a polytheist.
The Prophet (SAW) sought the good will of people who didn’t accept his faith. He set the standard for seeking support from non-Muslims when necessary.
The League or Pact of the Virtuous, hilf al-Fudul, as it is called, is a great example of cooperating with non-Muslims on matters of justice. The Prophet (SAW), in his youth, was present in the house of Abdullah Ibn Jud’an where tribe leaders met and agreed basically on two main clauses. One; respect the principle of Justice and two; collectively intervene in conflicts to establish Justice. The pact was written and placed in the Ka’bah believing that God will protect the pact. Years later, the Prophet (SAW) in his admiration of the pact recalls, (on the authority of Aisha), “I witnessed in the house of Jud’an the pact of al-Fudul and if I were to be invited today (after the establishment of Islam) I would respond.”
The Qur’an and the Sunnah makes it clear that civic engagement with non-Muslims upholding universal values that include freedom, equality and justice and cooperating with them on matters of goodness is a religious obligation. Allah (SWT) commands, “Cooperate with each other in (matters of) goodness and righteousness, and do not cooperate with one another in sin and hostility. And Fear Allah, indeed Allah is severe in punishment.” (al-Ma’idah, 5:2)
And we too must respond to any form of alliance with non-Muslims as long as the objectives and the means to achieving the goals do not contravene the basic teachings of Islam.
With the ongoing ambush on Muslims and Islam in the West and America in particular, Muslims must rise to defend themselves and the faith they claim. We, as Muslims from across the globe residing in America, must come together for the sake of our religion and the future of our children. Challenges are inevitable. However, they can be overcome if we have the desire to civically engage. The Prophet (SAW) sought the support of non-Muslims. We have no choice but to work with and build alliances with individuals and organizations who are sympathetic to our cause and are willing to stand by our side. We must have a clear agenda that addresses the challenges we face today.
The civic engagement must be fundamentally based on justice. This must be the foundation of the framework. Allah (SWT) commands, “O you who believe! Stand out firmly for Justice as witnesses to Allah, even if it is against yourselves, your parents and close relatives…” (al-Nisa’, 4:135)
By the same token Allah (SWT) ordains, “O you who believe! Stand up for Allah as witnesses to Justice. And do not let the enmity and hatred of others make you swerve from doing Justice. Be just, that is closer to piety and fear Allah, for verily, Allah is well acquainted with what you do.” (al-Mai’dah, 5:8)
We have been granted an opportunity to stand up for justice/Allah as witnesses to Allah/justice. Being the source of justice, Allah (SWT), the Just (al-‘Adl), wants us to exercise our duty of ordaining good and forbidding evil. Should we fail to fight for and uphold justice, we will fail to be witnesses to Allah. Similarly, should we fail to stand up for Allah and the values/principles He (SWT), God almighty (SWT) imparted and doing His will, we will fail to be witnesses to justice.
We must personally be firm on justice while striving to see that others too are upholding justice.
Although there is much good in our societies, we can’t ignore the injustice of systematic and institutionalized racism, Islamophobia, racial profiling, police brutality, not to speak of environmental issues, killing and maiming of civilians with drones, occupation and usurpation of land. If we consider ourselves as part and parcel of the society, we then need to act. We simply cannot continue to remain silent. We must get out of our comfort zones and engage in the struggle for justice.
The Prophet (SAW) instructs, “Whoever among you sees an evil, let him change it with his hand; and if he is not able, then with his tongue; and if he is not able, then with his heart, and that is the weakest of faith.”2 (Muslim)
The word hand in this context denotes authority. Any injustice taking place in America may be challenged in the courts. Fortunately for us, there are civil/human rights organizations such as the Council on American Islamic Relations (CAIR), Muslim Legal Fund of America (MLFA), Arab-American Anti-Discrimination Committee (ADC), American Human Rights Council (AHRC), and American Civil Liberties Union (ACLU) among other organizations who challenge injustice and ensure that the rights of people are granted through the judicial system.
As things get better for the Muslim community in terms of action, there are three areas for improvement. They are: volunteerism, voting and simply being good Muslims.
Volunteerism: We must spare some time to serve and invest in the community. Become a volunteer. Government social services is but a small percentage of the social services rendered by non-profit organizations. Programs which include feeding the hungry, sheltering the homeless, blood drives, caring for the elderly, and free health clinics are but a few areas of much needed work. Without volunteers such endeavors would come to a standstill.
America strives on volunteerism and we must be part of that effort. The Prophet (SAW) informs, “A person who strives to take care of the needs of the widow and the poor man is like a knight, one who fights in the way of Allah (a mujahid), or like one who stands during the night to pray and fasts during the day.” (al-Bukhari)
We need to cultivate a culture of volunteerism. We must keep in mind that our primary motivation for helping others should be for the love and sake of Allah, “We feed you only for the sake of Allah alone. We seek neither recompense nor thanks from you.” (al-Insan, 76:9)
Volunteers must be aware that whatever good they do, their labor will not go unnoticed. “And Say (O Prophet), ‘Take action! God will see your actions- as will His Messenger and the believers- and you will be returned to the One who knows what is seen and unseen, and He will tell you what you did’.” (al-tawbah, 9:15)
The Prophet (SAW) narrates the story of, “A prostitute (who) saw a dog lolling around a well on a hot day and hanging his tongue from thirst. She drew some water for it in her shoe, so Allah forgave her.” (Muslim)
Voting: Another area of interest to us is exercising the right to vote. The narrative of whether Muslim American citizens are permitted to vote in the national or local elections has been debated and the overwhelming majority of scholars domestically and abroad have permitted the participation in the political electoral process. To be effective in this field, we must have a clear political agenda that serves the needs and rights of Muslims and the community at large.
There are nearly 8 million Muslims in America. African Americans make up anywhere from 23 to 30% of that number. The rest are from the Middle East, South East Asia, and East Asia among other nations. Therefore, 70% of Muslims, like all other US immigrants who left their homelands, immigrated to America for a better life. For most of us the economic opportunities here are much better than where we came from. We made that choice and we are enjoying the prosperity and success of living a good life.
Muslims in America are among the most affluent and most educated anywhere outside Muslim countries. Yet, we have no say in the affairs of our local governments what to speak of the national government. Unless we become involved in the electoral political process our conditions as Muslims are going to worsen.
As Americans it is our duty to face up to such challenges with wisdom. Participating in elections may not yield immediate results. However, with a clear long term strategy and agenda, participating in elections may very well help Muslims overcome their anxiety and possibly defeat Islamophobia in the long run.
Participating in local politics is just as, if not more important than participating in national politics. Challenges such as zoning when building Islamic centers and schools may be eased up when Muslims are familiar and engaged with State and Local governments and politicians. Muslims must consider running for the school board, city council, and a host of other positions.
Muslim voters exercising their right to vote especially when there is a sizable concentration of Muslims will make a huge difference. For those who are not registered to vote, we ask that you register and for all who are registered we ask that you do vote wisely.
And finally, simply:
Be a Good Muslim: Being a good Muslim will certainly enhance our image that has been tarnished by Islamophobes, hatemongers and bigots. It is, however, sad and unfortunate that some Muslims are acting repugnantly and contradictory to the teachings of the Qur’an and Sunnah.
Muslim Doctors and business owners among others are jumping on the bandwagon of greed committing fraud and cheating among other illegal activities. Such activities are helping Islamophobes and the mainstream media justify their criticisms against Muslims and the faith they claim. Such actions are not helping our cause.
Muslim immigrants have pledged to uphold the law of the land and be good citizens. We must live our faith as ordained by Allah Almighty. Civic engagement that stands up for justice while upholding piety and righteousness will surely please our Lord and help us make a positive impression upon people who admire honesty and integrity.
May Allah (SWT) guide us to the straight path, ameen.
____________________
1 This is the opinion of the sunni school of thought. However, the shia school of thought believes that Abu Talib is considered from Ahl al-Bait, the family of the Prophet, and is a Muslim.
2In an appeal to the Muslim community in the US, President Biden ran his campaign in 2020 on this slogan. One wonders, what has he done to the Uyghur Muslims detained in concentration camps in China, the onslaught and killing of innocent Muslims in India and Kashmir, the genocide, crimes against humanity and ethnic cleansing of Rohingya in Burma, or the plight of the Palestinians and the apartheid state of Israel, among a long list of human rights abuses in the US and around the world.
Are You Ready For The Inevitable?
بسم الله الرحمن الرحيم
In the name of Allah, the Compassionate, the Merciful
Synopsis of Ameer Mustapha Elturk
Are You Ready For The Inevitable?
In the name of Allah, the Compassionate, the Merciful. Synopsis of the Friday Sermon delivered by Ameer Mustapha Elturk on Dec 10, 2021 Are You Ready for the Inevitable? Just as we swiftly come into this world, suddenly, the inevitable reality, death comes upon us. If any- thing is certain in life, it is death. Death is an undeniable truth that no one can deny nor escape from. Every sec- ond of everyday a person dies somewhere in the world. It is inevitable and unavoidable.
We will be returning to our Owner and Creator. Death is a subject people often avoid to talk about, much less remember it. The Qur’an, in many places confirms, “Every soul will taste death.” This repetition is to remind the believers of this reality allowing them to reflect on their lives and the life to come. Conscious believers who are firm on their belief in the hereafter will take heed of these reminders and prepare themselves for that moment of truth. Every soul shall go through this phase and there is no way out. “Say (O Prophet), ‘the death you are running away from will come to meet you and you will be returned to the One who knows the unseen as well as the seen and He will then inform you of what you used to do.’” (al-Jumu’ah, 62:8) More emphasis is made in the following ayah, “Wherever you may be, death will overtake you, even if you are inside lofty towers.” (al-Nisa’, 4:78) “The Angel of Death” or “Malak al-Mawt.” is ever ready to claim our souls, “Say (O Prophet), ‘The An- gel of Death put in charge of you will reclaim you, and then you will be brought back to your Lord.’” (al- Sajdah, 32:11)
Some die suddenly while others undergo pain and suffering. According to prophetic traditions, sickness is a source of mercy and a chance for forgiveness. The Prophet Muhammad (SAW) once said, “For every mis- fortune, illness, anxiety, grief or hurt that afflicts a believer – even the hurt caused by the pricking of a thorn – God wipes off his sins and his sins fall away from him as leaves fall from a tree.” This is God’s gift to the be- liever. Unfortunately, many people are heedless of death. The attraction of this world keeps them busy making money, competing for fame and seeking earthly pleasures. This tragedy leaves the soul hopeless and helpless. This weakness was profoundly expressed by Prophet Muhammad (SAW) in a hadith when he warned the Muslims of a time when Allah (SWT) would cast “wahn” in their hearts. When he was asked about the “wahn,” the Prophet replied, “Love of the present world (dunya) and hatred of death.” Unfortunately, most people are deceived by the present life as Allah (SWT) recounts, “But you prefer the life of this world. While the hereafter is better and everlasting.” (al-‘Ala, 87:16,17)
What is life? Philosophers and thinkers have always been grappling with this question. Rather than dis- cussing their speculative thoughts, it is best to know what Allah (SWT) Himself says about life. “Know (O peo- ple) that the life of this world is (nothing but) play and amusement, an adornment and boasting among you, and 2 an increase in wealth and children…” (al-Hadid, 57:20). This is generally, the reality of man’s perception about this worldly life, whether that person is a Muslim, a follower of another faith tradition, an agnostic, or even an atheist. This life according to Allah, “Is like plants that grow after rain; (their growth) delights the till- ers, but then you see them wither away, turn yellow and become stubble…” Indeed, Allah spoke the truth. We are born into this world as babies wanting to only play and have fun; compete with our peers in our teenage years; reach the prime of youth, get a degree, obtain a career or establish a business and spend the rest of our lives making money and children until we become old, frail, sick and even- tually die. What has one done for the next life, the real eternal abode, one might ask?
The ayah continues, “There is terrible punishment in the next life as well as forgiveness and pleasure from God…” Allah concludes the ayah by explaining that, “The life of this world is only an illusory pleasure.” (al-Hadid, 57:20). Allah (SWT) gives people chance after chance. “If God were to take people to task for the evil they do, He would not leave one living creature on earth, but He defers them to an appointed time: when their time comes they cannot delay it for a moment nor can they advance it.” (al-Nahl, 16:61). The term of one’s life span is predetermined by Allah (SWT) before birth. Only He (SWT) knows when and where each person will expire. Although, death is certain and inevitable, yet people tend to live as if they are going to live forever. Re- ality is, death will catch up with everyone and it knows no age. Often times it comes suddenly. Many die in the prime of their youth. It happens that sometimes the father has to bury his son.
I had to burry my son who died at the young age of 33. The mystery of life and death is not without purpose. The life of this world is a test from God. Humans are tested on the basis of the heavenly covenant Allah (SWT) took from them in the world of spirits. “Blessed is He in Whose hand is the dominion (of the universe), and He has power over all things. The One who created Death and Life that He may test you (to see) which of you is best in deeds: and He is the Almighty, the Forgiv- ing.” (al-Mulk, 67:1,2) People are constantly put to all types of tests. “Every soul is certain to taste death. We test you all through the bad and the good (things of life) by way of a trial, and to Us you will all return.” (al-Anbiya’, 21:35)
Believers are urged to be patient while facing trials and tribulations. “O you who believe! Seek help through patience and prayer, for God is with the patient.” (al-Baqarah, 2:153) Believers throughout their entire lives anticipate hardships and difficulties. They are aware of Allah’s promise, “We shall certainly test you with fear, hunger, loss of property, lives, and crops. But, give good news to those who are patient. Those who, when inflicted with a calamity say, ́We belong to God and to Him we will return.’ Those are the people who will have blessings and mercy from their Lord; they are the ones who are guided.” (al-Baqarah: 156,157) Believers do not complain but resign themselves to God’s will. They remain patient in the face of adversity knowing that they belong to God and to Him they will return. Believers are not afraid of death. What is the reality of death? The word ‘taste’ in the ayah, “Every soul shall taste death” is similar to its usage when used with food. Good and wholesome food will taste good and sweet while bad, sour and bitter food will always taste bad and bitter. Similarly, a good and righteous soul will taste the sweetness of death while a wicked and rebellious soul will taste the bitterness of death. When death occurs, the spirit (ruh) leaves the body. We learn through prophetic traditions that a good soul comes out of the body with ease, while an evil soul, which resists leaving the body is taken out harshly by the angel of death. The two types of souls are accordingly honored and dishonored in their respective journeys to the heavenly dimensions and back to the grave when they are questioned.
The souls will return to the grave for the final exam. A good soul will have no problem answering simple questions such as who is your Lord? Who is your Prophet? And, what is your Book? As simple as they may sound, a wicked soul that lived in rebel- lion against Allah (SWT) will have a terrible time in the grave and will not be able to answer the posed ques- tions. May Allah (SWT) bestow His Mercy upon all of us, ameen. We must recognize that people take nothing with them to their graves. We learn through a prophetic 3 saying, “When a man dies, his deeds come to an end except for three things, perpetual charity (Sadaqah Jari- yah); knowledge which is beneficial; or a righteous descendant who prays for him (the deceased).” Such admonitions remind us that we should hasten in performing good deeds lest our time expire and our book of deeds be closed forever. The Prophet (SAW) in a hadith said, “An intelligent wise person is one who controls his desires (nafs) and works for that which come after death.” The following admonition speaks volumes, “O you who believe! Be mindful of God, and let every soul look to what it sends for tomorrow (Day of Judgment) and fear God, for God is well aware of everything you do.” (al-Hasr, 59:18) Indeed, “Every soul shall taste death and you will be paid in full (but) only on the Day of Resurrection. Whoever is kept away from the Fire and admitted to Paradise will have triumphed.
The present world is only an illusory pleasure.” (Aal Imran, 3:185) Death is an inescapable reality that everyone must acknowledge. What are we to do about it? How are we going to prepare for it? We should be ready for what is to come after death i.e. the afterlife, resurrection, and Judgment Day. The Messenger of Allah (SAW) in his first public speech stressed, “By Allah! You will die just as you sleep, and you will be resurrected just as you wake up from sleep. You will be recompensed on account of what you do, earning good for good and evil for evil. Verily, it is either Paradise for eternity or the Fire for eternity.” May Allah (SWT) make our good deeds heavy on the Day of Judgment and bestow His Grace and Mercy on all of us, ameen.
Enjoining Good and Forbidding Wrong
بسم الله الرحمن الرحيم
In the name of Allah, the Compassionate, the Merciful
Synopsis of Ameer Mustapha Elturk
Enjoining Good and Forbidding Wrong
The duty of Ordaining Good and Forbidding Wrong is our duty Allah (SWT) in Surat Aal ‘Imran made it very clear, “You are the best nation (ummah) evolved for (the service of) mankind, ordaining good and forbidding evil.” (Aal Imran, 3:110) It is on the basis of this responsibility Allah (SWT) praised the last nation of the last Prophet Muhammad (SAW). Muslims bear dual purposes, to serve Allah (SWT) and humanity. Serving humanity may transpire in many ways. One of the ways that is most beneficial to the welfare and wellbeing of the society is through the duty of amr bilma’ruf and nahy ‘an al-munkar. What is amr bilma’ruf and nahy ‘an al-munkar? Amr bilma’ruf literally is the ordainment of what is generally known to be good and nahy ‘an al- munkar is the forbiddance of what is despised. The Arabic word ma’ruf from the root word ‘A Ra Fa means, that which is commonly known or acknowledged. The Arabic expression “‘amal ma’ruf, إعمل معروف” means, “do me a favor,” or “do a good deed.”
As a Qur’anic term the meaning varies according to its usage. It may mean fair, reasonable, equitable, kindness, or good. The word munkar from the trilateral root Na Ka Ra, means anything that is disapproved, unrecognized, unpleasant, strange, injustice, denied, or rejected. Munkar is anything a sound mind would rule out to be ugly, unpleasant, nasty, horrible, awful or despised by the sharia and declares it to be prohibited haram or disliked makrooh. Munkar is the antonym of ma’ruf. The exhortation amr bilma’ruf and nahy ‘an al-munkar, means to, “Enjoin what is right and forbid what is reprehensible.” To command or ordain what is good, amr bilma’ruf, is also to call to it, to promote it, and to persuade and convince others about it. Similarly, in addition to being disapproved by the sharia and abhorred by Allah (SWT), nahy ‘an al-munkar is to obstruct the munkar, to deter and prevent people from doing munkar, and to take every measure to resist munkar so it does not 2 become the norm.
“Verily, Allah commands justice, the doing of good, and generosity towards relatives and He forbids what is shameful, (all that is munkar) evil, and transgression. He admonishes you, so that you may take heed.” (al-Nahl, 16:90) Allah does not like to see munkar spread. Muhammad (SAW) was not the only Prophet who received Divine Guidance and sharia. Musa and Isa, may God’s peace and blessings be upon them, were recipients of sharia also, “To each of you We have ordained a code of law (sharia) and a way.” (al-Ma’idah, 5:48) Sharia evolved over time. It started with Nuh (AS) and the final Divine Guidance and sharia received by the last Prophet and Messenger Muhammad (SAW) until the end of time came at a time when the social evolution reached its climax. The final Divine Order for humanity or sharia elucidates what is right and wrong, good and evil, desirable and undesirable. It ensures those who follow its guidance a good and happy life in this world and salvation in the next world for those who have attained faith. Islam is indeed a blessing. In one of the greatest and shortest chapters of the Qur’an regarding salvation, Allah made it very clear that enjoining one another to the truth is one of four criteria to success and salvation. “By the fleeting time, verily, man is in a state of loss indeed. Except those who believe, do good deeds, enjoin one another to the truth, and enjoin one another to patience.” (Al-Asr, 103:1-3) “Enjoining one another to the truth” necessitates “amr bilma’ruf and nahy ‘an al-munkar.” Muslims in the West and the United States enjoy unrestrained freedoms that led to many munkars.
The moral and ethical biblical values that shaped Europe and the US have decayed and the spread of evil has prevailed. What was once ma’ruf became munkar and vice versa. What was once a virtue became a vice and what was once a vice became a virtue. Munkar has become the norm. Case in point, tattoos became body art, homosexuality and same sex marriage is now being taught in schools as natural, gambling is a form of entertainment, cohabitation is preferred over marriage, extramarital affairs is an accepted norm, etc. and on a grand scale evils such as racism, poverty, environmental injustice and militarism still persist. Muslims bear the responsibility of caring for the welfare and well-being of our fellow human beings. We must exercise our duty of promoting all that is good and forbid evil to be worthy of the title “the best ummah,” “You are the best nation (ummah) evolved for (the service of) mankind, ordaining good and forbidding evil.” (al-Baqarah, 2:143) The survival of good is possible only through the process of eradicating evil. This duty is very much similar to the duty of dawah. It is an individual as well as a collective duty. At the individual level, Allah (SWT) calls on, “The believers, both men and women, support each other; they order what is right and forbid what is wrong; they keep up the prayer and pay the prescribed alms; they obey God and His Messenger. God will give His mercy to such people: God is almighty and wise.” (al-Tawbah, 09:71) Devout believing men and women who, each within his or her sphere of influence, exercise this duty will ultimately receive Allah’s Mercy and be granted their promised Heaven. “God has promised the believers, both men and women, Gardens graced with flowing streams where they 3 will remain; good, peaceful homes in Gardens of lasting bliss; and- greatest of all- God’s good pleasure.
That is the supreme triumph.” (al-Tawbah, 09:72) At the collective level, Allah (SWT) enjoins upon the ummah this duty, “Let there be a group from among you who call ˹others˺ to goodness, enjoining what is right, and forbidding what is wrong. And it is they who will be successful.” (Aal ‘Imran, 3:104) Salvation indeed depends on the fulfillment of our obligations and duties. It may be easy to promote good and virtuous acts through word and deed, but how does one eradicate evil. The process of eradicating evil may be achieved in three distinct ways according to the Prophet (SAW); the hand, tongue and heart. He (SAW) instructs, “Whoever among you sees evil (munkar), let him change it with his hand. If he is unable to do so, then with his tongue. If he is unable to do so, then with his heart, and that is the weakest level of faith.” (Muslim) The Hand: The word hand used in the hadith and within the context of the Qur’an denotes authority.
Allah (SWT) in Surat al-Mulk says, “Blessed is He in Whose hand is all authority, and He has power over everything.” (al-Mulk, 67:1) If one is in a position of authority, one should destroy the evil he or she recognizes. If not, then one may go through the judicial system and electoral process to eliminate evil. Evil may be abolished through the courts or voting. It requires hard work, persistence and patience. The Tongue: If we fail to eradicate evil through authority, the second step is through the tongue. One must speak out and express his/her displeasure against evil plaguing society. Case in point; racism and poverty. One must stand with the oppressed against the oppressor and challenge the system through organized protests, rallies, speeches, slogans and media. The Heart: In the event one is unable to eradicate evil through authority and tongue due to lack of courage, the last step is to feel it in one’s heart. The heart should throb. One should be disturbed and lose sleep over the evil that surrounds our lives. Such feelings reveal that faith (iman) is still alive. Otherwise, the heart is dead and void of faith.
Abdullah Ibn Masoud (RAA) reports, “The Messenger of Allah said, ‘Never had Allah sent a Prophet before me to a nation who had not among his people disciples and companions who hold unto his tradition and carry out his directive. Then, they were succeeded by their descendants who preached what they did not practice and practiced what they were not commanded to do. Whoever strives against them with his hand is a believer, whoever strives against them with his tongue is a believer, and whoever strives against them with his heart is a believer, and beyond that there is no faith not even (the weight of) a mustard seed.’” (Muslim) Therefore, let us take heed and do what we can, individually and collectively, to uphold our duty of enjoining good and forbidding evil solely for the pleasure of Allah and the good of people. To be effective in carrying out this duty, one must take heed of the following: 1) One must be pious, upright, God fearing and possess good character. 4 2)
Sincerity: One must be genuine in his/her endeavor and the motive must always be for the sake and pleasure of Allah and out of love for His servants, not for any worldly gain and/or fame. 3) One must possess the basic knowledge of the Lawful and the Unlawful (halal and haram). The Messenger of Allah states, “Verily, the lawful is clear and the unlawful is clear, and between the two of them are doubtful matters about which many people do not know…” (Bukhari and Muslim) Common Muslims may exercise forbidding the wrong on trivial prohibitions such as cheating, stealing, drinking, gambling, illicit relationships, etc., however, one should not get involved with issues of jurisprudential nature (fiqh issues). Concerns of such nature should be deferred to trained jurists and scholars. 4) One needs to be wise in his/her approach. Although it is a duty, it must be carried out in the most gentle and kind way to ensure good results. The prophetic approach is, “Make things easy and do not make things difficult. Give glad tidings and do not frighten them away.” (Bukhari & Muslim) Use persuasion over arguments and begin with the way the Prophet would when addressing Muslims, “O Muaz, I love you for the sake of Allah…” It is important to win the heart of the person you are addressing in order to achieve good results. 5)
One needs to be patient. This work requires much patience. Results are in the hands of Allah. One must endure the negative reaction be it verbal or physical coming from the person one is trying to correct. Pay heed to Luqman’s golden advice to his son, “O my dear son! Keep up the prayer; command what is right; forbid what is wrong; and bear with patience whatever befalls you. Surely, these matters require great resolve.” (Luqman, 30:17) 6) Remain connected with Allah (SWT) for there is a direct connection between prayers and the noble duty of enjoining what is right and forbidding the wrong. The best way to remain connected with and seek Allah’s help is through the daily obligatory and supererogatory prayers. The Prophet (SAW) said, “The servant is closest to his Lord during prostration, so increase your supplications therein.” 7) Remember you are on the truth (haq), never surrender or reconcile with injustice, wrong and oppression (batil). Always pray that Allah (SWT) gives you tawfeeq and accepts your noble actions. May Allah (SWT) enable us to uphold the duty of enjoining good and forbidding wrong, ameen.
Save Masjid al-Aqsa
بسم الله الرحمن الرحيم
In the name of Allah, the Compassionate, the Merciful
Synopsis of Ameer Mustapha Elturk
Save Masjid al-Aqsa
Surat al-Isra (The Night Journey) opens with the words, “Glory be to Him who took His servant by night from al-Masjid al-Haram (in Makkah) to al-Masjid al-Aqsa (the farthest mosque in Jerusalem) whose surroundings We have blessed, to show him of Our signs. Indeed, He is the all-Hearing, the all-Seeing.” (al-Isra’, 17:1) The first ayah of surat al-‘Isra mentions the night journey followed by a quick shift to the 2000-year old history of Bani Israel. Incidentally, the surah is also called Bani Israel (The Chidren of Israel).
The mention of Bani Israel is not a coincidence. It has a significant message. Jerusalem was the first scene of the night journey and the message is directed toward the Jews. The event suggests that the leadership will be rein- stated by Allah’s messenger, Muhammad (SAW), and that the two sanctuaries of the Abrahamic faith (the Ka’bah and Bait al-Maqdis) will be under the jurisdiction of Muslims. After a brief introduction to the blessings Allah (SWT) bestowed upon Musa (Moses) and his nation in the form of a Book that contains guidance with the admonition that they take no one in worship besides Him (17:2), Allah (SWT) mentions the rise and fall of Bani Israel. “And We decreed to the Children of Israel in the Scripture, that you will cause corruption (and disorder) twice on Earth, and that you will rise to a great height.” (al-‘Isra, 17:4) The origin of the Israelites appear to be of nomadic Semitic tribes in the Mesopotamian region (Iraq) from 2300 through 1550 BCE.
Yaqub (Jacob or Israel), son of Ishaq (Isaac) and grandson of Ibrahim (Abraham), had 12 sons. Jacob was known to display favoritism among his children, particularly Yusuf (Joseph) and Benjamin. Out of jealousy, the brothers plotted against Yusuf; they failed in their plan to kill him, however, they succeeded in throwing him in a well. Yusuf was sold to al-Aziz and eventually he is given authority in Egypt. He invites his father and family to Egypt where they resided and eventually over time and after the passing of many generations the Israelites become enslaved by the Pharaohs. After some time, Musa (Moses) is born. His life is spared when it was declared by Pharaoh to kill the male off- spring of the Israelites. Instead, he was placed in a basket and set to sail in the Nile river. The wife of Pharaoh finds him, and he eventually grows up in the palace of Pharaoh. Moses is chosen as a messenger of God and was assigned to deliver the Israelites from the enslavement and op- pression of Pharaoh. The Exodus, also known as the departure from Egypt is the story of freedom from the bondage of the Pharaohs and wanderings in the wilderness up to the border of Canaan.
They were delivered from slavery by God, where- upon they made a covenant with God. The main covenant was that they worship none except God, “Be careful that you do not forget the covenant of the Lord your God that He made with you; do not make an idol for your- 2 selves in the form of anything He has forbidden you.” Deuteronomy 4:23 “And so We took a covenant from the children of Israel, ‘Worship none but Allah; be kind to parents, rela- tives, orphans and the needy; speak kindly to people; establish prayer; and pay the poor-due.’ And yet, save for a few of you, you turned away and paid no heed.” (al-Baqarah, 2:83) A synopsis of the history of the Children of Israel is captured in surat al-Baqarah. Seventy-Six ayat are dedicat- ed to the Israelites, their good and bad deeds. The entire discourse begins and ends with, “O children of Israel! Remember My blessings I bestowed upon you, and how I favored you above all other people.” (al-Baqarah, 2:47 & 122) “Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine;” Exodus 19:5 “You have today declared the Lord to be your God, and that you would walk in His ways and keep His statutes, His commandments and His ordinances, and listen to His voice.
The Lord has today declared you to be His people, a treasured possession, as He promised you, and that you should keep all His commandments; and that He will set you high above all nations which He has made, for praise, fame, and honor; and that you shall be a consecrated people to the Lord your God, as He has spoken.” Deuteronomy 26:17-19 Allah (SWT) favored the children of Israel due to the subjugation and oppression they faced for centuries in Egypt. The children of Israel indeed were chosen by Allah as He is always on the side of the oppressed. How- ever, when the oppressed breach covenants with Allah and act arrogantly and defiantly, Allah’s wrath pours up- on them. Taking anything or anyone for worship besides Allah is a breach of the grand covenant, “that you worship none besides God.” The first and worst crime of the children of Israel is the worship of an idol; a calf, the golden calf. “Then the Lord spoke to Moses, ‘Go down at once, for your people, whom you brought up from the land of Egypt, have corrupted themselves. They have quickly turned aside from the way which I commanded them.
They have made for themselves a molten calf, and have worshiped it and have sacrificed to it and said, ‘This is your god, O Israel, who brought you up from the land of Egypt!’” Exodus 32:7-8 “And indeed, there came unto you Moses with all evidence of the truth. And thereupon, in his absence, you worshipped the (golden) calf, and you did wrong.” (al-Baqarah, 2:92) Such a grand sin draws Allah’s anger. “Also in Horeb (Sinai) you provoked the Lord to wrath, so that the Lord was angry with you to have destroyed you.” (Deuteronomy, 9:8) “Therefore, the Lord was very angry with Israel, and removed them out of His sight: there was none left but the tribe of Judah only.” (2-Kings, 17:18) Other crimes that drew the wrath of Allah, according to the last scripture, the Holy Qur’an, include rejecting parts of their scripture and the killing of God’s prophets. “And they were struck with humiliation and disgrace and have incurred the wrath from Allah.
That was be- cause they rejected Allah’s revelations and wrongfully killing the prophets. That was because of their disobedi- ence and transgression.” (al-Baqarah, 2:61) A similar ayah in surat Aal ‘Imran (3:112) mentions Allah’s wrath upon the Israelites citing the same charges. The above ayat are aligned with the Bible. Elijah (Elias in the Qur’an), one of the most notable prophets from scripture who defended the worship of the Hebrew God over that of the Canaanite deity Baal, and sought to re- store God’s kingdom in a time of wicked rulers, is quoted in Kings of the Old Testament, “He (Elijah) said, ‘I have been very zealous for the Lord, the God of hosts; for the sons of Israel have forsaken Your covenant, torn 3 down Your altars and killed Your prophets with the sword. And I alone am left; and they seek my life, to take it away.’” (1-Kings, 19:10) Such behavior incurred the curse of their great prophets, David and Jesus. “Those of the Children of Israel who defied God and denied the truth, were cursed by the tongue of David and Jesus, the son of Mary, because they rebelled and persistently overstepped the limits. They did not forbid one another from doing evil. Evil in- deed was what they did!” (al-Ma’idah, 5:78,79) Of course, this does not apply to all Children of Israel as God reveals, “They are not all alike. Among the Peo- ple of the Book are upright people, who recite Allah’s scripture throughout the night and prostrate (in prayer).
They believe in Allah and the Last Day, they command the good and forbid evil, and they hasten in doing good deeds, and indeed, they are among the righteous. And whatever good they do, will not be rejected of them for Allah knows well those who are conscious of Him.” (Aal ‘Imran, 3:113-115) Indeed, there are those who have conscience, who stand by and uphold justice for all, who speak out against occupation, oppression and evil. Noam Chomsky, Norman Finkelstein, Bernie Sanders are among many intel- lectuals, journalists and politicians and Jews of conscience who resist and speak out against the oppression of the Zionists against the Palestinians and the apartheid state of Israel. The Rise and Fall of the Children of Israel, “And We decreed to the Children of Israel in the Scripture, that you will cause corruption (and disorder) twice on Earth, and that you will rise to a great height.” (al-‘Isra, 17:4) The First Rise Following the miraculous deliverance from the bondage of Pharaoh in Egypt and the 40 years they spent in the wilderness came God’s prophecy of the establishment of God’s kingdom in Canaan under the leadership of Joshua. Joshua identified as, يُوشَع ُ بْن ُ نُون, Yūšhaʿ ibn (son of) Nūn, although not mentioned by name in the Qur’an, is believed to be one of the two “God-fearing men” on whom Allah bestowed His grace (see surat al-Ma’idah, 5:20-23).
After the death of Moses, Joshua led the Israelite tribes in the conquest of Canaan and distributed its lands to the 12 tribes. His story is mentioned in the Old Testament Book of Joshua. The First Fall God sent many Prophets to warn the Israelite kings of the destruction that would come their way if they didn’t return to Him in worship and obedience. Due to continued idolatry and syncretism (mixing elements of true and false worship), failing to honor the covenant the Israelites made with God, and allegedly burning their sons and daughters as offerings and the practice of divination and sorcery, among other sins, divine wrath first ap- peared in the form of Babylonian forces marching into Judah in 604 B.C. The armies of Nebuchadnezzar entered the Holy City on March 15, 597 B.C., and plundered the Temple of Solomon. The wall of Jerusalem was breached on July 9, 587 B.C. Nebuchadnezzar decided to make an exam- ple of the city, and his orders were carried out with cruel thoroughness.
The city walls were demolished. The Temple and the palace were stripped of all valuables and burned to the ground. Thousands were killed, and a large part of the population was taken as captives to Babylonia, more than 500 miles away. The kingdom of Judah itself became a Babylonian province, which presented at that time a deeply scarred look. Everywhere, towns were ransacked and burned, crops destroyed, and villages deserted. The following ayah elucidates this brief history, “Hence when the prediction of the first of those two (periods of iniquity and decline) came true, We roused against you servants of Ours of great might who ravaged (your) country, and so the prediction was fulfilled.” (al-Isra’, 17:5) The Second Rise 4 The Israelites while in captivity repented and God’s mercy came in the shape of Cyrus, king of Persia, who, brought the Babylonian Empire to her knees in 539 B.C. The very next year, Cyrus authorized the Jews in Mesopotamia to return to Jerusalem and rebuild their Temple at the expense of the royal treasury. The sec- ond Temple was completed in 515 B.C. “But then (after your repentance) We allowed you to prevail against your enemy and increased you in wealth and offspring and made you greater in number.” (al-Isra’, 17:6) The Israelites lived in prosperity and were informed, “If you act rightly, it is for your own good, but if you do wrong, it is to your own loss…” (al- Isra’, 17:7) The Second Fall The Israelites zeal and commitment to God began to fade with the passage of time. The love of God was gradually and eventually replaced by the love of the material comforts and possessions.
The spirit of worship of the One God turned into empty forms of rituals, and moral and ethical values declined. The Roman General and political leader, Pompey, who took on the Seleucids in Syria was called to settle internal conflicts by the Jewish people who were fighting over the control of Judah. Pompey decides to take the Holy City by force. Thousands of Jews were killed during the three-month long siege of Jerusalem. Pom- pey breaks into the walls of Jerusalem. After desecrating the temple, Pompey allows the priests to continue their religious practices in the temple. The Romans occupied Jerusalem and the Jewish people had to accept the terms of Rome.
They became a province of the Roman Empire in 64 BC. A century later, in 70 CE, the Romans under the Roman General Titus, and later Emperor, ransacked the city of Jerusalem and destroyed the second temple in retaliation for an ongoing Jewish revolt. Although Jews continued to inhabit the city, at the end of the Bar Kokhba revolt in 135 CE, many of the Jewish people were massacred and Jews were banned from living inside Jerusalem. Indeed, a scriptural prophecy fulfilled, “…And when the prediction of the last (of those two periods of iniqui- ty and decline) came true, (We permitted your enemies, the Romans) to disfigure your faces and to enter the masjid (temple of Solomon) just as they entered it the first time and utterly destroy whatever fell into their power.” (al-Isra’, 17:7) For centuries Jews lived in diaspora. It was during the reign of Omar (RA) in 638 CE, Jewish families were allowed to return to Jerusalem and live in the city. “And We decreed to the Children of Israel in the Scripture, that you will cause corruption (and disorder) twice on Earth, and that you will rise to a great height.” (al-‘Isra, 17:4)
The last statement of the ayah, “and that you will rise to a great height,” or to become elated with extreme arrogance, is what we see today, world domination through the control of media, social media, entertain- ment, political and economic policies. In terms of the plight of the Palestinians, the Zionist regime is oppres- sive. They have no regards for human rights and dozens of UN resolutions for breach of the peace and/or acts of aggression are ignored. Sadly, Jerusalem, the city that was besieged by the Muslims in 636 A.D. and was offered to Omar (RA) by the Patriarch Sophronius, was captured by the Zionists in 1967. Israel’s annexation of occupied Palestinian East Jerusalem is declared illegal by the international communi- ty, including UN Security Council Resolutions 478 (Jerusalem). In 2017, former President Donald Trump, in a historic move officially recognized Jerusalem as the capital of Israel.
In case one wonders how Jerusalem vis-à-vis Palestine was lost to the Zionists, the colonial powers with the aid and influence of the Zionist agenda who saw the Ottomans crumble from within seized an opportunity to not only destroy the institution of the Ottoman Caliphate but pave the way to the creation of the State of Isra- el in Palestine in 1948. And in 1967 it gained East Jerusalem in the Six-Day war with Arab states. 5 The rise and fall of Bani Israel’s discourse ends with, “It is still possible that your Lord may show mercy to you but if you return (to sinning) We will return (to chastising). Indeed, We made Hell a prison for the disbelievers. Surely, this Qur’an guides to that which is most upright and gives the believers who do good deeds glad tidings that for them is a great reward.” (al-Isra’, 17:8,9) The conflict between Israel and Palestine is not only political, but also religious. It is a conflict over land. The following verses from the Bible among other verses are usually cited to claim the land of Palestinians. Genesis 15:7 of the Old Testament explains, “He also said to him, ‘I am the Lord who brought you from Ur of the Chal- deans to give you this land to possess.’” Also, “On that day the Lord made a covenant with Abram and said, ‘To your descendants I give this land, from the Wadi of Egypt to the great river, the Euphrates.’” (15:18)
Similarly, chapter 17 of Genesis asserts, “I will establish my covenant as an everlasting covenant between me and you and your descendants after you for the generations to come, to be your God and the God of your de- scendants after you. The whole land of Canaan, where you now reside as a foreigner, I will give as an everlasting possession to you and your descendants after you; and I will be their God.” (Genesis 17:7-8) The conflict is indeed over land and the Zionist regime’s plan is to control not only Palestine but the entire region between the Euphrates in Iraq all the way to the Nile river in Egypt. They desire to destroy Masjd al-Aqsa and rebuild their temple that was destroyed two millenniums ago. The architectural plans for the reconstruction of Temple Solomon are ready to be executed. The recent attacks on worshippers and the provocations at Masjid al-Aqsa is not the first time and will not be the last. The exercise of attacking the masjid is partly to see the response of the Palestinians, original inhabitants of Palestine and the ummah, Muslims at large. Facts reveal that neither the natives of the land, the Palestinians, nor the ummah have forgotten about the al-Aqsa mosque and the Holy Land. The believers are ready to sacrifice themselves for the protection and preservation of the third holy and sacred mosque, masjid al-Aqsa. Facts also reveal that the oppression of the Zionist regime will not endure. There is a shift in public opinion partly due to independent media and social media. The world is wit- nessing the oppression of the regime and the plight of the oppressed Palestinians, and people of conscience around the world are rising in solidarity with these oppressed. The provocations at Masjid al-Aqsa are a rehearsal for the final show.
The Zionists who are bent upon executing their plan have an option; either turn to righteousness and seek peace with the Palestinians, return the stolen lands beyond the Green Line, pre 1967 border, to their rightful owners, and allow the return of Palestinian refugees to their homeland or else face the final blow. “It is still possible that your Lord may show mercy to you but if you return (to sinning) We will return (to chastising). Surat al-Isra ends with a profound conclusion. “Thereafter, We said unto the Children of Israel: Dwell in the land; but when the last (akhira) of the warnings comes to pass, We shall bring you as a crowd gathered out of various nations.” (al-Isra’, 17:104) Most exegetes of the Quran understand the statement, “the last (akhira) of the warnings,” to mean the hereafter. There are, however, some scholars who have a different interpretation. “The last (akhira) of the warnings,” is understood to mean when Isa (Jesus) returns to earth. The current situation in Palestine and the influx of Jews coming from all over the world to settle in Palestine could be an indication of the end of times and the great war between Truth and Falsehood that will soon take place. Soon is subjective. It could mean years, decades or centuries, God only knows. However, such a claim may be considered as a divine prophecy waiting to be fulfilled.
Oppression is a great sin. The Jews must take lessons from their own history. When they were oppressed under the Egyptian Pharaohs, God stood by the side of the oppressed and eventually liberated them as they enjoyed God’s blessings in the form of security and prosperity. However, when the oppressed becomes the oppressor, God’s manner doesn’t change. He (SWT) remains on the side of the oppressed regardless of who it is. “Never will you find a change to the way of Allah and you will never find any deviation of Allah’s way (of deal- ing).” (Fatir, 35:43) 6 Additionally, the Divine axiom regarding land is, “And, certainly, We wrote down in the Psalms as We did in (earlier) Scripture: ‘My righteous servants will inherit the land.’” (al-Anbiya’, 21:105) We must do whatever we can within our means to ensure Masjid al-Aqsa remains standing until Judgment Day. Jerusalem is ours and we will defend it forever. The Masjid is our third holiest Masjid after Masjid al-Haram in Makkah and the Prophet’s Masjid in Madinah. Muslims and people of conscience are speaking in one voice, “End the apartheid state.” Apartheid is legalized systemic oppression of a racial or cultural group. Call it what it is. Israel is an apartheid state. Human rights watch and Betselem, a Jewish human rights organiza- tion, have called it apartheid. The Irish government has called it apartheid. Jimmy Carter called it an apartheid state. Politicians here and abroad are calling it an apartheid state. It is an apartheid state. May Allah (SWT) save and protect the Palestinians and all people; the souls of the Jewish, Christian, Muslim and all people are precious and sacred. May there be an end to the oppression and bloodshed in Palestine and may our Masjid remain standing until the end of time, Ameen. END
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IONA’s objective is to help the Muslims of North America understand and fulfill their divinely ordained obligations, in order to please Allah (SWT) and thereby achieve success and salvation in the Hereafter.
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