Ramadan, the Believer’s Fortress

I pray that Allah blesses each of you with the best of the blessed month of Ramadan. It is a month of remembrance and reflection, a time for renewed faith and spiritual elevation. We are fortunate to witness the coming of the month, and I pray that our worship and charitable deeds are accepted and multiplied.

There are not enough words to cover all the blessings associated with this month. In this article, I remind you and myself of the wisdom of increasing our supplication in Ramadan, that is, calling upon Allah for guidance, help, protection for ourselves and others, healing, and all that we need to be successful in this life and the next. I want to focus on a few supplications that the Prophet recommended that we make often. They are especially appropriate for our times.

No one goes through life without experiencing worry and fear. Sometimes these feelings are severe and appear to be overwhelming. But never should a believer despair of God’s mercy, for He promises that with difficulty, there is ease. The Prophet’s ﷺ following supplications are fortresses for the soul. We take recourse to keep the challenges and trials of life from driving us to despair or a weakened faith. When these prayers are said with whole heart, sincerity, and confidence that God will answer them, they become compelling words in our lives.

Among the greatest supplications are those known for the removal of worry and the lifting of grief and anxiety. The Prophet (peace and blessings be upon him) said that whoever says the following supplication, God will remove for him his worry and grief and replace them with relief: 

“O God, I am Your servant, son of Your servant, son of Your maidservant. My forelock is in Your Hand. Your decree for me is done, and Your judgment upon me is ever just. I ask You by every one of Your names, which You have named Yourself or have taught to anyone among Your creation or revealed in Your Book or have kept concealed with Yourself in the realm of the unseen, to make the Quran the springtime of my heart, the light within my chest, the departure of my sadness, and the vanishing of my worries.”

To live and die with sound belief in God as One, without peer or partner, is the greatest blessing a person can achieve. And to affirm this in one’s life is a source of relief from worry. The Prophet ﷺ said that one should often repeat the following words (here translated), especially when one is stricken with difficulty and grief, “O God! O God is my Lord! I do not associate anything with Him.” What “associate” implies here is associating beings with God as part of His Lordship and power, which is idolatry.

Whenever confronted by worry or difficulty, the Prophet ﷺ would say, “There is no God but Allah, the Great, the Gentle. There is no God but Allah, Lord of the Magnificent Throne. There is no God but Allah, Lord of the heavens and Lord of the earth. There is no God but Allah, the All-Generous, Lord of the Throne.”

The Prophet ﷺ said, “O God, Your mercy I beseech. Do not leave me for a moment in my soul’s charge. And set aright for me all of my affairs. There is no God but You.”

The Prophet ﷺ said that whoever says the following supplication will find relief for their debts: “O God, I seek refuge in You from worry and grief. And I seek refuge in You from infirmity and laziness. And I seek refuge in You from miserliness and cowardice, and I seek refuge in You from the dominance of debt and the tyranny of men.”

Praying that God blesses His Messenger and that He sends peace upon him invites relief from worries and concerns. The Prophet ﷺ would often say to his Companions, “O people, remember God. Remember God. The [Day of Judgment] has come with its convulsions, followed by others. Death will arrive, and all that comes with it. Death will arrive, and all that comes with it.” One of the Companions asked the Prophet ﷺ, “I have increased my prayers [that Allah] bless you. How much of my [remembrance] should be such prayers for you?” The Prophet ﷺ said to him, “As much as you wish. If you make it much, it will be good for you.” The Companion then asked, “What if I make it two-thirds of my remembrance?” The Prophet ﷺ said to him, “As much as you wish. If you make it more, it will be good for you.” The Companion said, “What if I make all of my remembrances as prayers for you?” The Prophet then said, “In this case, your worries will be removed, and your sins are forgiven.” The Prophet Muhammad, we must remember, was aware of his role as God’s final Messenger. His counsel to this Companion was not about ego, but a profound understanding of what it means to love God’s beloved, to pray for the one whom God has chosen as His last apostle, and to be generous with one whom God has endowed with great wisdom and insight.

There are countless beautiful supplications to make during this month and all the months of our lives. Let us revive these and keep them throughout the year. May Allah accept our good deeds and forgive us and grant us mercy.

Virtues of the Last Ten Nights of Ramadan

The month of Ramadan is one of the most virtuous months in the entire Islamic calendar. It is the only month Allah referred to by name in the Quran: “The month of Ramadan in which was revealed the Quran, guidance for the people and clear proofs of guidance and criterion” (Quran 2:185).

Ramadan is the month that Allah has chosen to reveal His books to His chosen messengers since Ibraham, the father of the Prophets. Wathilah Ibn Al-Asq’a, a companion of the Prophet ﷺ, narrated that the Messenger of Allah ﷺ said: “The Scriptures of Ibrahim (peace be upon him) were revealed on the first night of Ramadan, the Torah was revealed (to Moses) on the sixth of Ramadan, the Gospel was revealed (to Jesus) on the 13th of Ramadan, and the Quran was revealed on the 24th of Ramadan” (Collected By Imam Ahmad).

Of this blessed month, He chose the last ten of its nights to be the most significant and pivotal for Muslims of the entire year. Allah exalts these nights and swears by them saying: “(I swear) by the dawn, and ten nights” (89:1-2).
This being that these nights contain the most virtuous night of the entire year, the night in which the Quran was revealed to the Prophet Muhammad ﷺ. As Allah states in the Quran that which means: “Indeed, We sent it (the Quran) down during a blessed night. Indeed, We were to warn [mankind]. On that night is made distinct every precise matter. [Every] matter [proceeding] from Us. Indeed, We were to send [a messenger]. As mercy from your Lord. Indeed, He is the Hearing, the Knowing. Lord of the heavens and the earth and that between them, if you would be certain. There is no deity except Him; He gives life and causes death. [He is] your Lord and the Lord of your first forefathers” (Quran 44:3-8).

Lailatul-Qadr is a night so virtuous that worship in it is multiplied and magnified to the equivalent of a lifetime of worship. Allah, the Most High dedicated an entire chapter of the Quran emphasizing and describing this night’s significance. He says that which means: “Indeed, We sent the Quran down during the Night of Decree. And what can make you know what is the Night of Decree? The Night of Decree is better than a thousand months. The angels and the Spirit descend therein by permission of their Lord for every matter. Peace, it is until the emergence of dawn” (Quran: 97:1-5).

The Prophet Muhammad ﷺ further emphasized the virtue of worship during this night when he said: “Whoever prays the night during Laylat Al-Qadr out of faith and hope of reward, all their previous sins will be forgiven” (Collected by Bukhari & Muslim on the Authority of Abu Hurayrah).

The wife of the Prophet and mother of the believers, Aisha, narrated that: “With the start of the last ten days of Ramadan, the Messenger of Allah ﷺ would pray all the night, and would keep his family awake for the prayers. He tied his lower garment and devoted himself entirely to prayer and supplication” (Collected by Bukhari & Muslim).
We see from the previous texts that the opportunity of this night is quite literally the opportunity of a lifetime. This begs the question, how do I reap the fruits of this blessed night? Must I pray all night? Must I attend congregational prayer in the masjid at night? Must I make I’tikaaf during these last nights? While all of these are viable options and truly wonderful for those who are able, the answer is far broader than simply doing these things. Rather it is more about a mindset expressed through these various acts of worship that the Prophet and his companions would perform.

Aisha, may Allah be pleased with her, said: “I asked the Messenger of Allah ﷺ: ‘O Messenger of Allah, if I happen upon the night of Laylat Al-Qadr, what should my supplication be?’ He said: “Say, O Allah, You are of such awesome and constant pardon, you love to pardon, so pardon me” (Collected by Ahmad, Ibn Maajah, and At-tirmithi).
Hence, let this be the theme of every night of these last ten nights of Ramadan. Wherever we are, whatever type of worship we are able to muster, much or little, any prayer we are able to make, whether in the masjid, in our homes, or even at work, our theme and anthem chanted with every breath, ‘O Allah, You are of such awesome and constant pardon, you love to pardon, so pardon me.’

By Sh Ali Mashhour

Fasting and Self-mastery: The Power of Saying No to our Ego

Usually, many people think of fasting merely as a religious obligation to be fulfilled by abstaining from the fleshly appetites of food, drinking, and sexual activity. Reducing our understanding of fasting to this aspect of abstinence turns fasting into an “anti-body” practice; however, the meaning and purpose of fasting are much deeper. Essentially fasting is not starvation but a mindful exercise that sharpens a great life skill we all need for our success; that is to say, the power to delay our gratification, restrain our egotism, and thereby develop more self-mastery.

When you physically qualify for fasting and complete your fast, you declare that you have the capacity to master your greatest desires and impulses. Your body cries out for food or water, and you respond: ‘wait till sunset!’ Here your desires become the servants of reason, not the other way around. In our daily activities, we regularly face the challenge to resolve the conflict between lust and reason. Lust allures us to the immediate gratification we find in eating unhealthy food, taking destructive drugs, falling into gambling, lashing out in anger, or using our credit cards for our wants, not needs. However, our divine gift of reason can see the harmful consequences we will eventually face, and thereby alert us to choose the effort of discipline over the ease of immediate gratification. Fasting gives you the opportunity to give dominance to reason over your desires. In other words, fasting gives reason leadership. When your reason leads desires, you become free as you manage to weaken the uncontrolled power of appetite. Yet, if the desires are leading reason, then our decisions will be based on feelings, not facts, and thereby we may easily fall into the trap of addictions to harmful habits or practices. When we follow our impulses without the good counsel of reason we ease our discomfort for the moment but we pay a bigger price later.

Fasting creates that conflict between impulses and reason and trains us to let reason lead impulses. It is through self-striving (mujahadah) that we can change bad habits and develop good traits. Fasting ensures you that you can change any bad habit; simply because if you managed to abstain from the halal or the essential, you can readily stay away from the haram or delay the gratification of a desire until the morally appropriate time.

Accordingly, fasting is a discipline through which we encounter anger with calmness; hate with love; indulgence with sacrifice. The prophet teaches,“When any one of you gets up in the morning in the state of fasting, he should neither use obscene language nor do any act of ignorance. And if anyone slanders him or quarrels with him, he should say: “I am fasting, I am fasting” [Reported by Muslim]. Thus a Muslim observing the fast is morally expected to face insults with patience, thoughtfulness, and mindfulness. In his commentary on this hadith, Imam al-Nawawi suggests that a person should say “I am fasting” openly to the offender and silently to the self as a reminder of the moral commitment to self-regulate. This verbal reminder, “I am fasting,” cultivates our awareness of the moral goals of fasting: delaying gratification, handling frustration without an outburst and managing our disruptive emotions. The word emotion comes from a Latin word that means “to move.” These emotions prepare us for action. Feelings of anger and hatred could motivate us to attack others. Therefore, saying “I am fasting” turns our focus from feelings of revenge and resentment to the great values of peace and forgiveness that are associated with the discipline of fasting. In short, sustaining our focus on the concept of fasting helps us monitor our emotions.

Therefore, one of the prime purposes of fasting is to train ourselves to stay calm under pressure and build resilience that empowers us to bounce back from difficult circumstances in life. This goal is highly attainable. If we can tame wild horses through some gradual consistent training and striving, we can similarly tame our harmful impulses. If we can wean a child gradually and consistently in spite of the associated pain the child feels in the process, we can likewise tame our harmful impulses. It takes some effort, determination, and self-striving, especially when we keep our eyes on the rewards to come. If you think that mujahadah through fasting is pointless, consider the idea behind war maneuvers/games. Here the conditions of war are stimulated so that the soldiers will always be in control during difficult times, and that they are not to give up during hard times. Therefore, if you think your anger problem is justified by fasting, you fail to understand the mujahadah associated with fasting. Failing to refine our carnal self through fasting is a sign of missing the moral and spiritual essence of this great discipline.

In reference to the relationship between fasting and self-mastery and building good personal traits, Prophet Muhammad said, “Many people fast and they receive nothing but hunger and thirst, and many people would stand up in prayer at night and receive nothing but loss of sleep” [Reported by al-Nasa’i, Ibn Majah, Ahmed, and others]. He also said, “Those who do not leave off indecent speech or acting indecently, Allah has no need for their abstinence from food and drinks.” More clearly, al-Hakim reports that the prophet specifically repeats: “Fasting is not [abstinence] from eating and drinking; fasting is [abstinence] from frivolous talk and indecency.”

What is communicated here is that we truly misunderstand fasting when we limit it to abstinence from food and drinks. Fasting is meant to empower us and keep our impulses under check and thereby secure our personal freedom and success. If we can delay the gratification of screaming out of anger, we can have better relations. If we delay the gratification of buying unhealthy food at the store, we can eat healthier at home. If we delay the gratification of developing illicit relations, we can have better marriages and serve as better role models with moral integrity.

In the 1960s, scientists at Stanford tested hundreds of four-year-old children. This is known as the marshmallow experiment. “The kids were brought into a room and presented with a selection of treats, including marshmallows. They were offered a deal: they could eat one marshmallow right away, or, if they waited a few minutes, they could have two marshmallows. Some kids gave in to temptations and ate the marshmallow as soon as the adult left. About 30 percent managed to ignore their urges, and doubled their treats when the researcher came back fifteen minutes later… Years later they [researchers] discovered that the four-year-olds who could delay gratification the longest ended up with the best grades and with SAT scores 210 points higher, on average, than everyone else. They were more popular and did fewer drugs.”1

Again the message of this experiment was simple and direct: “Small reward now or bigger reward later?” In this vein, fasting is a great discipline for mastering the art of delayed gratification and developing self-control and patience. Success comes down to choosing the pain of discipline over the ease of immediate satisfaction that could hurt us later.This message reminds us of Ibn al-Jawzi’s insights on self-regulation by altering us to behave at the present while envisioning the consequences at the end. To him thinking about the end results before acting is an essential ingredient for self-regulation. 

“من عاين بعين بصيرته تناهي الأمور في بداياتها، نال خيرها، ونجا من شرها. ومن لم ير العواقب غلب عليه الحسن، فعاد عليه بالألم ما طلب منه السلامة، وبالنصب ما رجا منه الراحة. وبيان هذا في المستقبل، يتبين بذكر الماضي، وهو أنك لا تخلو، أن تكون عصيت الله في عمرك، أو أطعته. فأين لذة معصيتك؟ وأين تعب طاعتك؟ هيهات رحل كل بما فيه….فراقب العواقب تسلم، ولا تمل مع هوى الحسن فتندم . ” ابن الجوزي

The good news is that self-control is not necessarily an inborn trait that you either have or not; it is a skill that can be sharpened through mindful training and striving, especially when we visualize the fruits to be gained in the future. Experts usually compare self-control to a muscle that we need to train to increase our willpower and overcome our impatience. Finally, to illustrate our need for developing more patience, I will end with this quote from Oren Arnold:  Prayer of the modern American: ‘Dear God, I pray for patience. And I want it right now!’

  _______________________

[1] Duhigg, Charles. The Power Of Habit: Why We Do What We Do In Life And Business. New York : Random House, 2014. Print.

Say I believe in Allah Then stay firm

Say, I Believe in Allah, then Stay Firm

 قُلْ، آمَنْت بِاَللَّهِ ثُمَّ اسْتَقِمْ

When Sufyan Ibn Abdillah asked Prophet Muhammad ﷺ, “Tell me about a statement in Islam (that will suffice for me) so that I will not ask anyone else aside from you,” the Prophet ﷺ replied, “Say I believe in Allah, then stay firm [on Allah’s religion]” (Muslim).

In Surat Fussilat, Allah ﷻ promises those who stay firm, as Prophet Muhammad ﷺ advised, “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. We have been your allies in the life of this world and are so in the Hereafter. You shall have (all) that your soul desires, and therein you shall have (all) for which you ask. An accommodation from (a Lord who is) Oft-Forgiving, Most Merciful” (Quran 41:30-32).

What is ‘istiqama? 

If we claim to be Muslims, our actions must fulfill our intentions. To stand up and be straight, as linguists define ‘istiqama, means being firm in our Islamic beliefs and values and choosing Islam whenever we are pushed to question who we are and what matters most to us. It entails fearing transgression against Allah and adhering to His commands despite those who choose hate over compassion. It means not allowing the interference of fear bred by those with no other means of gaining fame and power or the tasteless, cheap chatter of those with nothing more to offer.

Where is ‘istiqama rooted? 

The home of ‘istiqama is the heart, the root of faith. If our belief is firm deep in our hearts, all other body parts will follow suit. As our beloved Messenger ﷺ was reported to have said, “There is a lump of flesh in the body. When it is sound, the whole body is sound; but when it goes wrong, the whole body goes wrong (as a result). It is the heart” (Bukhari). Therefore, when our actions are corrupt, our heart is corrupt, which is the root of our challenges.

How does ‘istiqama look? 

If ‘istiqama resides in the heart, then the tongue and limbs act following the commands of Allah ﷻ. The Muslim who has ‘istiqama does not engage in pointless chatter on the phone, idle time on social media, or other forms of communication, which eat away at the valuable, limited time we have in this temporary life. An individual with ‘istiqama is not a gossiper, nor are they interested in hearing it. Other Muslims’ personal lives are not a subject of interest unless they seek ways to offer help. Their tongues constantly remember Allah ﷻ in times of happiness and sadness. 

In times of distress, the first word uttered from a person’s mouth is a cry for Allah’s help and mercy. Sufyan Ibn Abdullah ath-Thaqafi asked, “Ya Rasoul Allah! What do you fear most for me?” the Messenger of Allah ﷺ = took hold of the edge of his tongue and said: “This” (Tirmidhee).

Sahl Ibn Saad also related that the Messenger of Allah ﷺ said: “Those who guarantee for me (‘istiqama by) that which is between their two cheeks (tongue) and that which is between their legs (sexual organ), I will guarantee for them Paradise (by the will of Allah)” (Bukhari). Then, the Muslim who possesses ‘istiqama protects their eyes and ears from that which will cause their tongues and limbs to transgress against the limits of Allah. ‘Istiqama includes avoiding listening to, reading, or watching displeasing content to Allah, whether in music, radio, television shows, online videos, video games, etc. As Muslims, we are responsible for the content we intentionally expose our limbs to and the consequences of that exposure.

What is the reward of ‘istiqama? 

‘Iistiqama requires suppressing desires and temptations just as most Muslims practice every year during Ramadan and are firm and patient in adhering to the commands of Allah. Muslims with ‘istiqama practice this all year and are granted Jannah for their toils. Allah ﷻ states, “As for him who feared standing before his Rabb and restrained himself from impure desires and lusts. Verily, al-Jannah (Paradise) will be his abode” (Quran 79: 40-41).

How do we acquire ‘istiqama?

In times of trials and affliction, we remember Allah’s words, “If Allah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His Favor, which He causes to reach whomsoever of His servants He wills. And He is the Oft-Forgiving, Most Merciful” (Quran 10: 107). Therefore, ‘istiqama requires reliance on Allah, fearing none but He, and dispelling all other fears from our hearts. Allah alone knows what is beneficial for us and what can harm us. He decrees pleasures and hardships. As created beings, we cannot completely comprehend nor understand the wisdom behind His decisions. Therefore, we must practice Tawakkul–handing over our affairs to Him and trusting His decisions while being patient during hardships or losses He has decreed. Remember Prophet Musa standing with his people between the red sea and the troops of Fir’awn, the most powerful dictator at the time, as they cried out in despair, “Indeed! We are to be overtaken!” (Quran 26: 61) Musa turned to his companions with nothing to dispel their fears aside from his ‘istiqama stating, “No! Indeed with me is my Lord; He will guide me” (Quran 26:62).

Indeed, trials and difficulties make it more challenging for believers to maintain ‘istiqama since fitnah strikes directly at our hearts. The Messenger of Allah ﷺ said, “Al-fitan will continue to be offered to the heart, just as the strips that are being added together form a woven mat. Any heart that accepts them (al-Fitan) will have a black dot engraved in it until it becomes dark with slight whiteness, and just as the cup that is turned upside down (and thus does not hold anything in it), they do not recognize that which is righteous, or recognize that which is evil” (Muslim). How accurate were his words ﷺ in relating to us the hearts of Muslims during the time of fitnah when we become unable to differentiate between that which is righteous nor recognize that which is evil.

Therefore, acquiring ‘istiqama entails:

• Sabr (patience). A person’s patience is tested in hard times, not good times, and choosing to be steadfast can only happen when the choice we are experiencing is difficult; that is why the reward is so great: Al-Jannah.
• Remember Allah and seek refuge in Him. Similar to how Prophet Musa and his followers sought Allah’s help alone, even as they were surrounded by the sea and Fir’awn and his soldiers. We must ask Allah ﷻ to grant us ‘istiqama stating, “Our Lord! Let not our hearts deviate (from the truth) after you have guided us”  (Quran 3: 8).
• Hold firmly to the Quran and the Sunnah of our beloved Messenger ﷺ. Reading, reciting, memorizing, and understanding the verses of the Quran strengthen our hearts. It is our means of hearing our Lord. Abandoning the Quran causes us to feel despair, loneliness, and a lack of contentment with the decrees of our Creator. The Quran relieves our hearts from these ills. Similarly, adhering to the Sunnah is how our words become actions.
• Remember the transient nature of this worldly life. Who reading this article does not know someone who died in the past year? What about the past month? Remembering that our time here is limited should motivate us to make choices to be satisfied with eternal life.
• Accompany the righteous and seek their knowledge and advice. From whom do we seek advice and religious knowledge? Is it Google, a YouTube video, or a celebrity? If one is interested in gaining knowledge and accompanying the righteous, attending prayers and programs and regularly volunteering at a local Masjid is the best place to do this. Sitting behind a screen or hopping from event to event is not a means of acquiring piety or ‘istiqama. The problem is not in the speakers or programs; our hearts are unwilling to receive them.
• Perform good deeds regularly. The deeds most beloved to Allah ﷻ are the most regular acts of worship.
• Enjoin good and forbid evil. This concept should infiltrate every aspect of our lives, including upholding the rights of oppressed people in this country where we are blessed to reside. Many verses in the Quran highlight the rights of the disadvantaged. They do so without neglecting the rights of the powerful but with complete clarity that there are groups of people whose rights are more likely to be trampled on by society. This is present by the multiple mentions of protecting orphans and upholding women’s rights in the Quran. When Prophet Muhammad ﷺ began preaching his message in Makkah over 1400 years ago, a common complaint of the rich and powerful was that he stressed the rights of the poor and neglected. Therefore, a focus on the plight of disenfranchised people is not to bypass or ignore the struggles of others. Instead, it is to recognize the oppression each group faces.
• Adhere to the correct Manhaj of Ahl-ul-Sunnah, and remember the future is for Islam. There was a point in time when the victory of Islam rested upon the shoulders of two runaways hiding in a cave with no food or water, surrounded by darkness and the enemy searching for them. Allah ﷻ gave victory to His Prophet ﷺ and his loyal companion in a short time. The leaders of Quraysh could not imagine that thousands of people would later stand hearing the calls of Prophet Muhammad ﷺ in his Farewell Pilgrimage and that some of them would be among his followers.

Our victory can only come if we address the ills of our hearts and fill them with ‘istiqama, which requires an understanding and adherence to our manhaj. The Messenger of Allah ﷺ was reported to have said, “I have left you upon clear proofs, its night is like its day, no one deviates from it except one who is destroyed, and whoever lives (long) from amongst you will see great controversy. So stick to what you know from my Sunnah and the Sunnah of the rightly guided caliphs” (Ibn Majah). Our religion is based on clear tenets, including neither harm nor the imposition of harm. Those who rely on extremist views or violence do not understand the basic tenets of our faith.

May Allah ﷻ grant us and our children and their children ‘istiqamah in our hearts and not allow our hearts to deviate after being guided! 

Allahuma Ameen!

By Sh. Jamal Said

The Power of Gratitude (2)

Many of us have frequently exclaimed: “alhamdulillah!” (Praise and thanks are due to Allah) following something good that happens in our life. Is this the only way gratitude is supposed to be expressed? Do you feel grateful only for the good? If the answer is “yes,” is that a narrow meaning of gratitude? Anyone can say alhamdulillah. Anyone can thank Allah for the good. Authentic gratitude extends to be expressed during hard times and demonstrated in different ways.   

To understand the meaning of gratitude, let us check the purpose of its Arabic equivalent: Shukr. In Arabic, the word Shukr refers to three primary meanings: 

1. Fullness and appearance
2. Satisfaction with the little
3. Growth

Looking at the three meanings of Shukr, we recognize three facts about Shukr:

1. Gratitude must be verbally demonstrated.
2. Gratitude is required for small favors, not only for big ones.
3. Gratitude must continue and grow at all times.

Shukr: What a powerful Arabic word!

      As for the spiritual requirements of Shukr, Imam ibn al-Qayyim, in his Madarij al-Salikin, offers what he calls “the Five Pillars of Gratitude.” 

“Gratitude is founded on five pillars: humility before Allah, loving Him, acknowledging His blessings, praising Him for them, and staying away from using them in ways that displease Allah. These five pillars are the foundations of Shukr. If one is missing, Shukr lacks one of its foundations.”

        Let me put these five pillars in a more straightforward order. We must thank Allah verbally, wholeheartedly, physically, lovingly, and humbly. In this section, we’ll discuss the first pillar of gratitude: verbal gratitude. 

     Even though saying alhamdulillah crosses people’s minds when they think about gratitude, it is so unconsciously overused that it has become a cliché that has lost its original meaning and novelty. Here are seven practices to cultivate and revive our verbal gratitude, which helps us shift our focus from what we lack to the abundance we have.

       First, thank Allah by counting His blessings on you. Make a list of the good things in your life and consciously thank Allah. Remember not to take anything for granted, as explained in the first part of this article. Said al-Jurayri used to say: تعداد النعم من الشكر “Counting Allah’s favors is one of the ways of gratitude.” Suppose you cannot recognize the blessings you have in your life. In that case, the Prophet ﷺ advises us, as reported by al-Tirmithi: 

“Whoever wakes up feeling safe with their household, staying healthy and having the food for their day is like a person who is given life in its entirety.” To be grateful, you should learn not to get trapped by your habitual way of living. 

Second, Speak of Allah’s favors on you. Share with the people who love you the good things you are grateful for in your life. This is not arrogance showing off or being preachy! You are praising Allah and attributing everything humbly to Him. However, an arrogant person talks selfishly about themself and takes pride in themself. The Quran reads: “As for the favors of your Lord, report [them]” (Quran 93:11). Sharing gratitude can be a source of inspiration for others and holding ourselves more accountable. These are great intentions for sharing gratitude. 

Third, wake up early and start your day with words of gratitude. One of the great things in Islam is that times for appreciation are ritually established, such as the five mandatory daily prayers and the recommended Adhkar in the morning and the evening before sleeping, etc. Every morning the Prophet ﷺ used to say:

 اللَّهُمَّ مَا أَصْبَحَ بِي مِنْ نِعْمَةٍ فَمِنْكَ وَحْدَكَ لَا شَرِيكَ لَكَ فَلَكَ الْحَمْدُ وَلَكَ الشُّكْرُ 

“My Lord, All blessings that reach me this morning are from You alone. You have no partner. To You is all praise. To You is all gratitude” 

     Fourth, end your day with gratitude. Here, for example, the Prophet ﷺ used to offer the following prayer before sleeping: 

الْحَمْدُ لله الَّذِي أَطْعَمَنَا وَسَقَانَا وَكَفَانَا وَآوَانَا، فَكَمْ مِمَّنْ لَا كَافِيَ لَهُ وَلَا مُؤْوِيَ

 “Thanks are due to Allah who gave us food and drinks, sustained us and gave us shelter. Many are not sufficiently sustained or have a place to live in.” 

The Prophet ﷺ used to remember the favors of food and water every night before he slept, even though he had less than what the poorest of us have. Sometimes, months would pass, and he had only dates and water! Following the attitude of the Prophet ﷺ in this regard and training ourselves to recognize the blessings usually taken for granted will help us feel a sense of abundance in our lives and pull ourselves out of negativity.    

     Fifth, when you say alhamdulillah, you should mean it. Say it slowly and feel the words you are expressing. Many of us say alhamdulillah daily, but the question remains: do we mean what we say? We start the Fatiha in our Salah with alhamdulillah, and after finishing Salah, we say alhamdulillah 33 times. Are we conscious of thanking Allah during these times? A way to help you focus on thanking Allah is remembering someone you are grateful to Allah for. 

Sixth, thank people who do you a favor. Imam Ahmad, Abu Dawud, and Ibn Hibban reported on the authority of Abu Hurayrah that the Prophet ﷺ said:

 لا يشكر الله من لا يشكر الناس 

“He who does not thank people is not grateful to Allah.” 

Imam al-Khattabi (d.399 AH/988) observes in his Ma’alim al-Sunan: “This Hadith can be interpreted in two ways: (1) The one who is accustomed to being ungrateful to people will be equally accustomed to being ungrateful to Allah, and (2) Allah will not accept one’s gratitude for the Divine blessings if one is ungrateful to others’ favors.” 

In another Hadith, the Prophet ﷺ said more clearly: 

من صنع إليكم معروفا فكافئوه، فإن لم تجدوا ما تكافئونه فادعوا له حتى تروا أنكم قد كافأتموه

“Whoever does you a favor, reward him. If you cannot find anything to give as a reward, pray for him until he sees that you really rewarded him!” 

In another Hadith, the Prophet ﷺ teaches us to say the specific words of gratitude, “JazakAllahu khayran,” which mean “May Allah reward you the best.” Remember to start by rewarding them. If you cannot, ask Allah to reward them. According to the Sunnah, your “JazakAllahu khayran” should not be cliché; you have to mean it until the person feels appreciated. This is part of the beauty of our faith—a faith that cares about how others feel and makes that a religious duty.

Practically speaking, start with thanking your parents through whom you are brought to this life. The Quran reads: “And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and your parents; to Me is the [final] destination. But if they endeavor to make you associate with Me that of which you do not know, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me [in repentance]. Then to Me will be your return, and I will inform you about what you used to do” (Quran 31:14-15).  

Similarly, call a teacher, dear friend, or someone who did something nice to you and tell them that you are calling to thank them for being in your life. Your spouse looks out for your needs daily. Leave them a thank-you note for something good they did, no matter how small it was. Acknowledge the excellent service provided by the mailman, garbage collector, or your child’s bus driver, etc. and consider giving them a gift in appreciation of their service. A handwritten card is a heartfelt way of expressing gratitude as it illustrates your care and thoughtfulness. So, make it a habit to give a compliment daily. Such practices will make everyone have more positive emotions, feel more alive, become more resilient, and develop better relations. Therefore, gratitude gives you a more robust immune system as you start focusing on the positives in your life!    

Seventh, practice present-moment gratitude. Here is one way to apply this point. As you are doing a daily activity, as simple as drinking a cup of water, take a moment to pause, be mindful, and feel grateful as you are drinking, and then say alhamdulillah with more focus and awareness. Another way is as you receive a good piece of news, say alhamdulillah, and fall in prostration to Allah. This neglected Sunnah, known as Sujud al-Shukr (Gratitude Prostration), is meant to protect us from any potential pride or arrogance. Whereas gratitude is expected daily, Sujud al-Shukr is for noticing and tracking any new blessing in our lives. Many scholars see that it is not required to be in the state of Taharah (ritual purity), facing the Qiblah, or even wearing a Hijab, as this Sujud is a quick reaction to something that may happen suddenly.  

To conclude, try these seven practices for a month and call that month “the No-Complaint Month.” Complaining frequently could lead to depression, stress, and anxiety. Instead, as you embrace gratitude, sow the seeds of thankfulness every day, and train yourself to look for positivity to readily appreciate many pleasures you used to take for granted. 

By Sh. Ahmed Arafat

The Season of Righteous Deeds

The 10 Days of Thul-Hijjah: Season of Righteous Deeds

As we approach the first ten days of the sacred month of Thul-Hijjah, we must remember the great opportunity we have to invest in the way of good deeds.

The Prophet ﷺ said: “No good deeds done on other days are superior to those done on the first ten days of Thul-Hijjah.” When some of his companions asked: ‘Not even Jihad?’ He ﷺ replied: “Not even Jihad, except that of a man who does it by putting himself and his property in danger for Allah’s sake and does not return with any of these things” (Bukhari).

The superiority of Performing Good Deeds

Every Muslim should take advantage of these days’ superiority by increasing their practice of good deeds, such as Nafl prayers, donations, reciting Quran, Dhikr (remembrance of Allah), and fasting. Islam emphasizes, particularly in these days, the following actions:

• Performing Hajj and Umrah are the best deeds we can do on those days. The Prophet ﷺ said: “Al-Hajj Al-Mabroor has no reward but Jannah” (Bukhari and Muslim).
• Fasting the nine days of Thul-Hijjah, especially the day of Arafah for those who are not in Hajj, as it expiates the sins of the year that passed and the year that follows. The mother of the Faithful, Aisheh, reported that she heard the Messenger of Allah ﷺ saying: “There is no day when Allah sets free more servants from hell than the day of Arafah.” Those who are not performing Hajj can share the blessings of this day through fasting: the Prophet ﷺ said: “Observing the fast on the day of Arafah amends the sins committed during the past year and the subsequent one” (Muslim).
• Takbeer (saying Allahu-Akbar), as reported by Ibn Omar and Abu Huraira, who used to proclaim Takbeer in the market during the first ten days of Thul-Hijjah, and the people would say it after them. We should say Takbeer after daily congregational prayers starting from the Fajr prayer of the day of Arafah (the 9th) to the Asr prayer on the last day of Al Tashreeq (the 13th).
• Attend Eid prayer on the 10th day and listen to the Khutbah (sermon).
• Offer the Udhiyah sacrifice. Udhiyah is one of the significant rituals of Islam, in which we remember the Unity of Allah, His blessings upon us, and the obedience of our father, Ibrahim, to his Lord. In the act of Udhiyah, there is much goodness and blessing. Muslims must pay attention to its great importance. Allah says, “Therefore turn in prayer to your Lord and sacrifice (to Him only)” (Quran 108:2).

“Say (O Muhammad): ‘Verily, my prayer, my sacrifice, my living, and my dying are for Allah, the Lord of the universe.”

“And for every nation, We have appointed religious ceremonies that they may mention the Name of Allah over the beast of cattle that He has given them for food. And your God is One God, so you must submit to Him Alone (in Islam)…” (Quran 22:34).

Udhiyah is a confirmed Sunnah according to most scholars (some scholars say it is wajib or obligatory. The basic principle is that we are required to fulfill this obligation at the appointed time on behalf of ourselves and the members of our household, and we may include in the reward for it whoever we wish, living or dead. If we offer a sacrifice on behalf of a deceased person, it is considered a giving charity on their behalf.

The Sunnah indicates that the one who wants to offer a sacrifice must refrain from taking anything from their hair, nails, or skin beginning on the first day of Thul-Hijjah until they offer their sacrifice.

By Sh. Jamal Said