Why do people have to leave each other?

When I was 17 years old, I had a dream. I dreamt that I was sitting inside a masjid and a little girl walked up to ask me a question. She asked me: “Why do people have to leave each other?” The question was a personal one, but it seemed clear to me why the question was chosen for me.

I was one to get attached.

Ever since I was a child, this temperament was clear. While other children in preschool could easily recover once their parents left, I could not. My tears, once set in motion, did not stop easily. As I grew up, I learned to become attached to everything around me. From the time I was in first grade, I needed a best friend. As I got older, any fall-out with a friend shattered me. I couldn’t let go of anything. People, places, events, photographs, moments—even outcomes became objects of strong attachment. If things didn’t work out the way I wanted or imagined they should, I was devastated. And disappointment for me wasn’t an ordinary emotion. It was catastrophic. Once let down, I never fully recovered. I could never forget, and the break never mended. Like a glass vase that you place on the edge of a table, once broken, the pieces never quite fit again.

But the problem wasn’t with the vase. Or even that the vases kept breaking. The problem was that I kept putting them on the edge of tables. Through my attachments, I was dependent on my relationships to fulfill my needs. I allowed those relationships to define my happiness or my sadness, my fulfillment or my emptiness, my security, and even my self-worth. And so, like the vase placed where it will inevitably fall, through those dependencies I set myself up for disappointment. I set myself up to be broken. And that’s exactly what I found: one disappointment, one break after another.

But the people who broke me were not to blame any more than gravity can be blamed for breaking the vase. We can’t blame the laws of physics when a twig snaps because we leaned on it for support. The twig was never created to carry us.

Our weight was only meant to be carried by God. We are told in the Quran: “…whoever rejects evil and believes in God hath grasped the most trustworthy hand-hold, that never breaks. And God hears and knows all things.” (Qur’an 2: 256)

There is a crucial lesson in this verse: that there is only one handhold that never breaks. There is only one place where we can lay our dependencies. There is only one relationship that should define our self-worth and only one source from which to seek our ultimate happiness, fulfillment, and security. That place is God.

But this world is all about seeking those things everywhere else. Some of us seek it in our careers, some seek it in wealth, some in status. Some, like me, seek it in our relationships. In her book, Eat, Pray, Love, Elizabeth Gilbert describes her own quest for happiness. She describes moving in and out of relationships, and even traveling the globe in search of this fulfillment. She seeks that fulfillment—unsuccessfully—in her relationships, in meditation, even in food.

And that’s exactly where I spent much of my own life: seeking a way to fill my inner void. So it was no wonder that the little girl in my dream asked me this question. It was a question about loss, about disappointment. It was a question about being let down. A question about seeking something and coming back empty handed. It was about what happens when you try to dig in concrete with your bare hands: not only do you come back with nothing—you break your fingers in the process. And I learned this not by reading it, not by hearing it from a wise sage. I learned it by trying it again, and again, and again.

And so, the little girl’s question was essentially my own question…being asked to myself.

Ultimately, the question was about the nature of the dunya as a place of fleeting moments and temporary attachments. As a place where people are with you today, and leave or die tomorrow. But this reality hurts our very being because it goes against our nature. We, as humans, are made to seek, love, and strive for what is perfect and what is permanent. We are made to seek what’s eternal. We seek this because we were not made for this life. Our first and true home was Paradise: a land that is both perfect and eternal. So the yearning for that type of life is a part of our being. The problem is that we try to find that here. And so we create ageless creams and cosmetic surgery in a desperate attempt to hold on—in an attempt to mold this world into what it is not, and will never be.

And that’s why if we live in dunya with our hearts, it breaks us. That’s why this dunya hurts. It is because the definition ofdunya, as something temporary and imperfect, goes against everything we are made to yearn for. Allah put a yearning in us that can only be fulfilled by what is eternal and perfect. By trying to find fulfillment in what is fleeting, we are running after a hologram…a mirage. We are digging into concrete with our bare hands. Seeking to turn what is by its very nature temporary into something eternal is like trying to extract from fire, water.  You just get burned. Only when we stop putting our hopes indunya, only when we stop trying to make the dunya into what it is not—and was never meant to be (jannah)—will this life finally stop breaking our hearts.

We must also realize that nothing happens without a purpose. Nothing. Not even broken hearts. Not even pain. That broken heart and that pain are lessons and signs for us. They are warnings that something is wrong. They are warnings that we need to make a change. Just like the pain of being burned is what warns us to remove our hand from the fire, emotional pain warns us that we need to make an internal change. That we need to detach. Pain is a form of forced detachment. Like the loved one who hurts you again and again and again, the more dunya hurts us, the more we inevitably detach from it. The more we inevitably stop loving it.

And pain is a pointer to our attachments. That which makes us cry, that which causes us most pain is where our false attachments lie. And it is those things which we are attached to as we should only be attached to Allah which become barriers on our path to God. But the pain itself is what makes the false attachment evident. The pain creates a condition in our life that we seek to change, and if there is anything about our condition that we don’t like, there is a divine formula to change it. God says: “Verily never will God change the condition of a people until they change what is within themselves.” (Qur’an, 13:11)

After years of falling into the same pattern of disappointments and heartbreak, I finally began to realize something profound. I had always thought that love of dunya meant being attached to material things. And I was not attached to material things. I was attached to people. I was attached to moments. I was attached to emotions. So I thought that the love of dunya just did not apply to me. What I didn’t realize was that people, moments, emotions are all a part of dunya. What I didn’t realize is that all the pain I had experienced in life was due to one thing, and one thing only: love of dunya.

As soon as I began to have that realization, a veil was lifted from my eyes. I started to see what my problem was. I was expecting this life to be what it is not, and was never meant to be: perfect. And being the idealist that I am, I was struggling with every cell in my body to make it so. It had to be perfect. And I would not stop until it was. I gave my blood, sweat, and tears to this endeavor: making the dunya into jannah. This meant expecting people around me to be perfect. Expecting my relationships to be perfect. Expecting so much from those around me and from this life. Expectations. Expectations. Expectations. And if there is one recipe for unhappiness it is that: expectations. But herein lay my fatal mistake. My mistake was not in having expectations; as humans, we should never lose hope. The problem was in *where* I was placing those expectations and that hope. At the end of the day, my hope and expectations were not being placed in God. My hope and expectations were in people, relationships, means. Ultimately, my hope was in this dunya rather than Allah.

And so I came to realize a very deep Truth. An ayah began to cross my mind. It was an ayah I had heard before, but for the first time I realized that it was actually describing me:  “Those who rest not their hope on their meeting with Us, but are pleased and satisfied with the life of the present, and those who heed not Our Signs.” (Qur’an, 10:7)

By thinking that I can have everything here, my hope was not in my meeting with God. My hope was in dunya. But what does it mean to place your hope in dunya? How can this be avoided? It means when you have friends, don’t expect your friends to fill your emptiness. When you get married, don’t expect your spouse to fulfill your every need. When you’re an activist, don’t put your hope in the results. When you’re in trouble don’t depend on yourself. Don’t depend on people. Depend on God.

Seek the help of people—but realize that it is not the people (or even your own self) that can save you. Only Allah can do these things. The people are only tools, a means used by God. But they are not the source of help, aid, or salvation of any kind. Only God is. The people cannot even create the wing of a fly (22:73).  And so, even while you interact with people externally, turn your heart towards God. Face Him alone, as Prophet Ibrahim (as) said so beautifully: “For me, I have set my face, firmly and truly, towards Him Who created the heavens and the earth, and never shall I give partners to Allah.” (Qur’an,6:79)

But how does Prophet Ibrahim (as) describe his journey to that point? He studies the moon, the sun and the stars and realizes that they are not perfect. They set.

They let us down.

So Prophet Ibrahim (as) was thereby led to face Allah alone. Like him, we need to put our full hope, trust, and dependency on God. And God alone. And if we do that, we will learn what it means to finally find peace and stability of heart. Only then will the roller coaster that once defined our lives finally come to an end. That is because if our inner state is dependent on something that is by definition inconstant, that inner state will also be inconstant. If our inner state is dependent on something changing and temporary, that inner state will be in a constant state of instability, agitation, and unrest. This means that one moment we’re happy, but as soon as that which our happiness depended upon changes, our happiness also changes. And we become sad. We remain always swinging from one extreme to another and not realizing why.

We experience this emotional roller coaster because we can never find stability and lasting peace until our attachment and dependency is on what is stable and lasting. How can we hope to find constancy if what we hold on to is inconstant and perishing? In the statement of Abu Bakr is a deep illustration of this truth. After the Prophet Muhammad ﷺ died, the people went into shock and could not handle the news. But although no one loved the Prophet ﷺ like Abu Bakr, Abu Bakr understood well the only place where one’s dependency should lie. He said: “If you worshipped Muhammad, know that Muhammad is dead. But if you worshipped Allah, know that Allah never dies.”

To attain that state, don’t let your source of fulfillment be anything other than your relationship with God. Don’t let your definition of success, failure, or self-worth be anything other than your position with Him (Qur’an, 49:13). And if you do this, you become unbreakable, because your handhold is unbreakable. You become unconquerable, because your supporter can never be conquered. And you will never become empty, because your source of fulfillment is unending and never diminishes.

Looking back at the dream I had when I was 17, I wonder if that little girl was me. I wonder this because the answer I gave her was a lesson I would need to spend the next painful years of my life learning. My answer to her question of why people have to leave each other was: “because this life isn’t perfect; for if it was, what would the next be called?

What is for Allah Remains

When people come together and struggle for a cause they have a tendency to focus on the details and materialistic aspects; in others words, they become consumed by the means. The potential downside of this is losing sight of one’s principles.

The message of Islam is based on principles; there are lines that cannot be crossed. An important concept that helps one stay true to their principles is to remember that it is Allah subhanahu wa ta`ala (exalted is He) who gives victory, and it is Allah All-Mighty who controls all affairs. In doing so we put our focus on the principles and we work for the long term, without bending on our values in order to attain short term results.

This brings us to the lesson that that which is beneficial and sincerely done for Allah will remain. Allah (swt) mentions this in Surat Ar-Ra’d, “He sends down from the sky, rain, and valleys flow according to their capacity, and the torrent carries a rising foam…Thus Allah presents [the example of] truth and falsehood. As for the foam, it vanishes, [being] cast off; but as for that which benefits the people, it remains on the earth. Thus does Allah present examples.” (Qur’an 13:17) for full surah visit http://adf.ly/W5SBI

In this example Allah (swt) compares that which is not beneficial to foam. At first glance it looks impressive and it takes up a lot of space, but when you try to test it there is no substance. It does not really consist of anything, and just as quick as it shows up, it disappears. He also gives the example of truth and says that it remains on the earth. Truth then has substance. It does not leave quickly. Its results do not wear off in fifteen minutes or an hour. It is the kind of thing that you can build on, and more importantly depend on.

In the realm of Islamic work there are at least three important ways to look at this. The first is that when we plan and organize we should always stick to our principles. This in and of itself is proof of our belief and our dependence upon Allah (swt). The second and third are things that we should focus on when developing as individuals. Those two things are correct knowledge and sound worship. These are evidences that a person is truly growing in their relationship with their Creator. Hype and large attendance are not indicators of success. That excitement should be directed into teaching people about their faith and encouraging them to increase and improve their relationship with Allah (swt). To do these things is to focus on what is beneficial and long lasting, putting emphasis on long-term growth. It is also a reminder of what we need to focus on in our own development.

May Allah (swt) put barakah (blessings) in all that we do for His sake and may He increase us in closeness to Him. Ameen.

Signs of Certainty

Certainty. It is what we seek as humans to offset the inconsistencies of our lives. Fortunately, when we experience anxiety due to the unknowns that occupy our minds and hearts, we have the necessary tool, the Qur’an, to navigate us in the direction of providence. Nearly 10 years ago, I began medical school in Grenada, the West Indies. I was not sure what I wanted to do with my life. I did not know what direction my life would go; whether I could complete my studies, whether I was ready for marriage, or whether my relationship with Allah, subhanahu wa ta`ala (exalted is He), was something I was content with.

One of my favorite spots in Grenada was right outside the anatomy lab. The lab sits atop a cliff overlooking the Caribbean Sea, and I would stand there in awe, taking in the seemingly endless ocean as it met the horizon. The sea was characteristically still but its endless stretch into the horizon embodied the limitations of our senses. I could hear the waves beat the shore in a gentle, rhythmic drum.

Prophet Abraham’s (as) Encounter

Reflecting on Grenada’s ocean waves reminded me of a passage in the Qu’ran where the Prophet Abraham, alayhi as-salaam (peace upon him), is reflecting upon God’s (swt) signs, such as the sun, the moon, and the stars. For him, the celestial structures gave him peace in a world that couldn’t always be understood; one riddled with people who didn’t share his values, primarily monotheism:

“And thus did We show Abraham the realm of the heavens and the earth that he would be among the certain. So when the night covered him [with darkness], he saw a star. He said, “This is my lord.” But when it set, he said, “I like not those that disappear.” And when he saw the moon rising, he said, “This is my lord.” But when it set, he said, “Unless my Lord guides me, I will surely be among the people gone astray.” And when he saw the sun rising, he said, “This is my lord; this is greater.” But when it set, he said, “O my people, indeed I am free from what you associate with Allah. Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah.” And his people argued with him. He said, “Do you argue with me concerning Allah while He has guided me? And I fear not what you associate with Him [and will not be harmed] unless my Lord should will something. My Lord encompasses all things in knowledge; then will you not remember?” (Qur’an, 6:75-80)

Abraham (as) used God’s (swt) signs to navigate through the questions of his existence. He utilized the tools of the seen world as a portal into understanding the celestial realm and directed his questioning as a guide towards understanding the divine. God (swt) graced him with intuitive inquisitive thought; and He answered him in ways that he could understand. These signs exist for us well. They may be used as a spiritual compass so long as we realize that the path is ultimately to God (swt).

However, in a full reversal of perception, it didn’t take too long for those gentle waves to turn into ferocious towers of water. I didn’t expect what happened during that first year on the island.

Having Faith in Allah’s (swt) Signs

It was Autumn 2004. We were just beginning our medical studies, and we were completely engrossed in our work. Word came that a hurricane was brewing in the Caribbean Sea, but the likelihood of it hitting Grenada was slim to none. We did not pay much attention to the warning and went about our routine; studying followed by more studying. Later that evening, we were told that the next day’s classes would be canceled given the slight chance the hurricane would take a turn for Grenada. We took the rare opportunity to put down our books, hunker down in our dorms, and enjoy the night hanging out.

By early morning, we turned on the television and received a rude awakening. Ivan had changed course and his eye was heading for the center of Grenada.

Given the unexpected turn of events, my friend Taha and I drove over to a spot where we could grasp the power of what was happening. Waves were smashing into the coast ferociously, and the locals were busy protecting their windows with wooden panels. Feeling overwhelmed and knowing that we were in the midst of God’s (swt) power, we did what felt natural. We stayed right where we were, and we prayed.

2013-08-29 at 11.20.52 AM

Once the hurricane struck, we spent an entire night challenged by window-shattering wind, sheets of rainfall, and a home flooded to our knees with water. We all felt an ominous vulnerability that night. When would someone come to help us? Did we have enough food to last more than a week? Could we protect ourselves from imminent danger? It is when you are alone in an uncertain world that you realize only God (swt) is the Comforter. Praise God (swt), we worked together to endure the night and the few days following, and we established a community to help ourselves and local residents recover from the storm.

Seeing Faith in the Stars

One of the main unexpected blessings that took place following the hurricane was the lack of light pollution. The entire island lost its power in the aftermath of the hurricane. I remember going down to the beach situated near our dorms the night before our departure from the island. The sand was characteristically black and silky, a far cry from the sandy beaches I was accustomed to back home. My friends and I had started a campfire, and we took time to reflect upon the days and nights we had gone through since the hurricane. As I lay down on the sand, without the artificial bulbs veiling the heavens, I was able to visualize something entirely unique and wondrous.

The sky above was a back-lit canopy of red, white, purple, and blue. Stars were clustered into perfected formations; branches extending from the trunk of the universe pushing the boundaries of what I knew existed. Feeling entirely vulnerable and insignificant within God’s (swt) realm, I remembered an often-cited verse from Surat Noor in the Qur’an:

Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things.  (Qur’an, 24:35)

I came to the realization that we are not so different than Abraham (as) in our quest. We all yearn for certainty, but that only comes to those who actively seek it. Muslims around the world are feeling uncertain and vulnerable, particularly at a time when the violent actions of others are heavily portrayed as the norm. But we don’t have to despair. We should look to God (swt) and His signs as our bearing point. We must continue on our journey, leading with good character and positive energy. We must be honest with our weaknesses and ourselves both individually and collectively. Only then can we improve.

Savoring that last night on the island, enamored by the stillness of the ocean, and the universe glistening above, l laid on the beach, and I closed my eyes. When I opened them, I felt some certainty in an uncertain world.

O You Who Believe, Have Taqwa of Allah

Surat Luqman, Qur’an 31: Part I | Part II for full surah luqman visit http://adf.ly/W5P42

That being said, the discussion today is about mountains and hearts. In Surah Hashr, Allah subhanahu wa ta`ala (exalted is He) says, “O you who have believed, fear Allah.” (Qur’an, 59:18)

The word يا (ya) is usually used to call someone far from you, however it can sometimes be used to talk to someone close as well if you want to honor them or indicate that what you’re talking about is very important. For example, if my daughter was doing something wrong I would say, “Ya Shifaa!” even though she’s right in front of me.

In this ayah (verse), ya is used as نداء التشريف (nidaa at-tashreef), a call that has honor in it. It also implies that what Allah (swt) is about to tell the believers is very important, so pay special attention to it. What does He say? “Oh you who believe, have taqwa of Allah (swt).”

Taqwa comes from the root letters و  ق  ي  (waw, qaf, ya). The word وَقَيَ means to protect. Also, in Arabic وِقاية (wiqayah) is a shield that someone uses in the battlefield. In Surah At-Tur, Allah (swt) uses the word وقاهُم (waqaahum/he protected them) when He says “and their Lord protected them from the punishment of Hellfire.” (Qur’an, 52:18).

The scholars said that taqwa has two meanings in sharia (Islamic jurisprudence). The first meaning of taqwa is to place a barrier of good deeds between yourself and the possibility of punishment. We say the “possibility of punishment” because we don’t say that someone who leaves what Allah (swt) has ordered will be punished, rather we say he becomes eligible for punishment. This is because Allah (swt) can forgive who He wants and He can punish who He wants. Punishment and forgiveness are in the hands of Allah (swt), and we ask Him to forgive us.

The second meaning of taqwa is to do your best in obeying Allah (swt). It’s very important to note this as one of the mercies of Islam. The Prophet ﷺ said “ و ما أمرتكم به فأتوا منه ما استطعتم What I’ve ordered you to do, do it to the best of your ability.” This is why we have an axiom in Islamic Law that states “الأوامر مبنية على الاستطاعة  “Orders are based on ability.” As long as someone tries their best Allah (swt) will accept from them.

We aim to do our best to observe the orders of Allah (swt), first we do those things that are obligatory, then we add those things which are recommended to polish it off. And then we avoid that which is prohibited and leave some of the doubtful issues. Unfortunately we have inverted this process now and we go to the Sheikh (scholar) and ask, “Sheikh, can you find a way out to make this thing permissible for me? Maybe there’s a strange opinion that I can follow?” It’s like shopping for a fatwa. But the muttaqi (the one who has taqwa) is careful. That’s why the Prophet ﷺ said “من وقع في الشبهات وقع في الحرام Whoever fell into the doubtful issues fell into haraam [something forbidden].”

So, at the beginning of 59:18, Allah (swt) commands the believers and orders them to have taqwa of Him. He (swt) has already mentioned the believers, so as the ayah (verse) continues, there is no need to mention the people being addressed again. Allah (swt) could use a pronoun. But Allah (swt) uses a common noun in a place where there should be a pronoun. Let’s look at an English example. If I were to say to you, “I saw Suhaib and Ahmed at the store. Suhaib and Ahmed were drinking water. Suhaib and Ahmed bought this…” you would tell me “You can say ‘they’. Why do you keep saying ‘Suhaib and Ahmed’”?

In Arabic this is done to show the importance of something. It’s called إظهار في مقام الإضمار (showing/naming in the place of a pronoun). If you remember last year when we talking about Surat-ul Kahf, the 18th chapter of the Qur’an, we mentioned this. Allah (swt) continues to refer to the people of the cave by saying “the youth” and “they were youth” instead of using the pronoun “they”. This is done to emphasize the importance of youth in Islam.

Here also, Allah (swt) says, “And let every soul….” Instead of saying “and you all should look”. Also notice the word نفس (nafs, soul) is indefinite. The scholars mention something beautiful here. They say Allah (swt) said “every soul” to remind every single person – whether they are a scholar or not – that they are responsible to Allah (swt). As Allah (swt) tells us “And no bearer of burdens will bear the burden of another.” (Qur’an, 17:15).

Additionally, the Prophet ﷺ (peace be upon him) said in a sound hadith (narration): “Every soul is the barterer of itself. Either it will sell itself to destruction, or it will sell itself for success.” Allah (swt) also mentions: “Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise.” (Qur’an, 9:111). Allah (swt) also mentions those people who sold their deen (their religion/faith) for a small paltry price (Qur’an, 2:41).

So Allah (swt) is warning us that every soul should look towards what it will send tomorrow. The word غدا (ghadan) means tomorrow, but here it is referring to the hereafter. Imam Ibn Ashur mentions that the reason Allah (swt) used the word “tomorrow” to refer to the hereafter is because when the Arabs wanted to speak of something that was as close to them as possible, they would use the word “tomorrow”. So Allah (swt) uses “tomorrow” to remind us that the Day of Judgment is near. As He (swt) says, “Indeed, they see it [as] distant, But We see it [as] near.” (Qur’an, 70:6-7). Don’t become negligent, the hour is close. That’s why Abdullah ibn Umar said, “If you live to see the evening don’t expect to see the morning, and if you live to see the morning don’t expect to see the evening.”

Then, Allah (swt) says و اتقوا الله (and be dutiful to and fear Allah). This is interesting because Allah (swt) opened the verse with this command and closed it with the same command. Twice, Allah (swt) mentions being dutiful to and fearing Allah (swt).

Why does Allah (swt) say this twice? There are two reasons, according to the scholars. The first, according to the scholars, is fear of Qur’an. The second is to ensure that you stay upright on this taqwa. For example, Allah (swt) says “Oh you who believe, believe in Allah!” Why does Allah (swt) say “believe” twice? (Qur’an, 4:136) To command us to stay as believers, to be firm in this belief. So, here the second command is to remind us to maintain that taqwa of Allah (swt). If you’re lucky enough to fear Allah (swt) the first time, then fear Allah (swt) again.

Finally Allah (swt) ends with “Indeed, Allah is Acquainted with what you do.” (Qur’an 59:18) This is the reason why Allah (swt) says “Fear Allah (swt)” in the beginning. The sentence in the middle is an independent clause, but the ending answers the question “Why should we fear Allah (swt)”?

The word إنَّ (inna) means surely, and in this verse it’s used for purposes of التعليل (at-ta’leel) to answer the question “why”. Why should we fear Allah (swt)? Because Allah (swt) is خبير (khabeer). This word form is the فعيل (faeel) word pattern used to speak of someone’s essence, something that comes naturally to them.  For example, when you talk about me, you would say “Suhaib is طويل (taweel/tall).” because it’s part of my nature, I can’t be short. So, when we say Allah (swt) is khabeer, it means that it is from His (swt) essence and attributes that He is well aware of everything that we do. We should ask ourselves, how does this attribute of Allah (swt) rectify our attitudes and behaviors when we are dealing with Him as our Lord?

This verse that we have been studying is from Surat ul-Hashr (Chapter 59). This surah (chapter) mentions two major events that happened in the life of the Prophet ﷺ in Madinah. The first is the victory Allah (swt) gave them over Banu Nadir. Secondly Allah (swt) describes the hypocrites to the Prophet ﷺ and his Companions, and how Allah (swt) gave them victory over these hypocrites.

So in the next ayah, Allah (swt) commands: “And do not be like those who forgot Allah (swt)…”(Qur’an, 59:19)

The word “those” is a definite article, so it is as though Allah (swt) is speaking about someone He already mentioned in the Surah, and the listener of the Qur’an who lives in Madinah and hears these words knows who Allah (swt) is talking about. The scholars say these people are those two groups who were mentioned previously in the Surah. The first are the followers of Musa (the Jews of Madinah) whose attributes Allah (swt) describes throughout the Qur’an, and He warns the Muslims not to acquire the main attribute of those followers of Musa, which was knowledge without practice. The second is the hypocrites: those people who expressed faith but internally had no faith. What is the result of these people forgetting Allah (swt)? Allah (swt) caused them to “forget themselves.”

Allah (swt) continues to say that indeed these people are the people of fisq. Fisq means something that’s abnormal. For example, if the inner part of a date comes out of the skin in a strange way, the Arab would say فَسَقَ (fasaqa), meaning it has come out abnormally. We know that everyone is born on fitrah (innate natural disposition towards virtue and oneness of God). So when a person leaves the fitrah and rebels against Allah (swt), we say he becomes a faasiq, he left the natural human disposition and became something strange.

Then Allah (swt) continues in the next ayah to explain this further. He says: “Not equal are the companions of the Fire and the companions of Paradise. The companions of Paradise – they are the attainers [of success].” (Qur’an 59:20) Thus, if we stay on the Qur’an and are amongst the people who mind their remembrance of Allah (swt), then we will be from the people of Paradise. However, those people who forgot Allah (swt) and did not fear Him will be from the people of Hellfire. And Allah (swt) says they are not the same. The people of Paradise are faaizoon.

The word فائز (faaiz/winner/successful) is called اسم فاعل (ism faa’il) and Allah (swt) uses this ism faa’il here to show certainty. “Definitely, for sure, there’s no doubt, that they are successful!.”

Connection to the Heavens – Speed dial to Allah

Every time you raise your hands to the sky and make du’a to Allah subhana wa ta’ala, you are calling up a toll-free number with no long distance charges. The Prophet (sal Allahu alayhi wa sallam) said: “Dua is worship” (Tirmidhi)

So when we do try and converse with our Lord, are we doing it with the same excellence and concentration that we use in other acts of worship or are we just reciting the same old du’as we learnt in Sunday school? And have you ever wondered why sometimes your prayers are not answered? Was it something you said? Or something you did or didn’t do? The Prophet (sal Allahu alayhi wa sallam) said: “Allah Subhanahu wa Ta’ala does not answer a du’a from a careless heart which is not concentrating.” (Tirmidhi)

“Therefore remember Me (by praying, glorifying, etc.). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.” [Surah Al-Baqarah, 2:152]

By learning the correct way to make dhikr and du’a the way of the Prophet (sal Allahu alayhi wa sallam) taught us to, you will not only build a stronger connection to Allah Subhanahu wa Ta’ala, but also a better insight into the personality of our beloved Rasool (sal Allahu alayhi wa sallam).

Many of us do not invest the adequate amount of time in learning the du’as of the Prophet (sal Allahu alayhi wa sallam) and not many people try to learn what the Prophet (sal Allahu alayhi wa sallam) said on a daily basis in order to increase himself in the remembrance of Allah Subhanahu wa Ta’ala. If you want the road to success in this life and the in the next, you`ll need to learn about this subject and transfer it from theoretical knowledge into practical application.

Seeking knowledge is all about knowing Allah Subhanahu wa Ta’ala and connecting with Allah Subhanahu wa Ta’ala, but all connections are two ways. From Allah to us is the Quran, and from us to Allah Subhanahu wa Ta’ala is dhikr and du’a. If one of them is missing, then the entire connection falls apart.

“O you who believe! Fear Allah (by doing all that He has ordered and by abstaining from all that He has forbidden) as He should be feared. [Obey Him, be thankful to Him, and remember Him always], and die not except in a state of Islam (as Muslims) with complete submission to Allah.” [Surah Ali-'Imran, 3:102]

Allah says in a beautiful hadith qudsi:

“O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great as its.” (Tirmidhi)

Finally Allah says:

“Remember Allah during times of ease and He will remember you during times of difficulty” (Tirmidhi)

“Those who remember Allah (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying): “Our Lord! You have not created (all) this without purpose, glory to You! (Exalted be You above all that they associate with You as partners). Give us salvation from the torment of the Fire.” [Surah Ali-'Imran, 3:191]

Dua When All Doors are Closed

In the tradition we began a few years ago with translating Sh. Jebril’s famous Ramadan du`a’ O Allah, to You is due all praise (hamd); and to You is all dominion (mulk); and in Your Hands is all good. To You returns all affairs, the open of them and the secret. Most worthy are You of being praised; most worthy are You of being worshiped; and most worthy are You of being obeyed.

O Allah, praise is due to You for You have created us, have provided for us, and have taught us. You have guided us, and relieved us and dispelled us of our worries.

Praise is due to You for [the blessing of] faith (iman); praise is due to You for Islam; praise is due to You for the Quran; praise is due to You for [the blessings of] family and wealth and good health.

You have seized our enemies, and made manifest our safety; and from all that we have asked You, Our Lord, You have [responded to us] and given to us.

Praise is due to You for this, praise that is generous and abundant.

Praise is due to You for every blessing You have bestowed upon us, whether old or new, specific or general, living or dead, apparent or hidden.

Praise is due to You until You are pleased, and praise is due to You after You are pleased. Praise is due to You in the beginning and the end. La ilaha illa Allah… we worship none but [You], sincere in faith and devotion, though the disbelievers dislike it.

O Allah, we seek Your help and we seek Your forgiveness. We attribute all goodness to You. We are grateful to You and refuse to be ungrateful to You; we abandon and forsake all those who reject You. O Allah, You alone we worship, to You alone we pray; to You alone we prostrate, and for You alone we strive; and to You alone we flee for refuge. We hope in Your mercy and we fear Your retribution. Verily, Your punishment is bound to catch up with those who reject the truth.

Glory be to [Allah,] the One Who is donned with glory and proclaims with it.

Glory be to He Who dressed Himself in honor (majd) and bestows it graciously.

Glory be to He besides Whom there is no other worthy of glorifying.

Glory be to the Possessor of Grace (fadl) and Munificence (jood).

Glory be to the Possessor of Generosity (karam) and Munificence (jood).

Glory be to He Whose knowledge encompasses all things.

O Allah, guide us along with those whom You have guided aright; and grant us well-being along with those whom You have granted well-being; and protect us with those whom You have protected. Bless for us all that You have given us; and save us and keep away from us, by Your mercy, any evil that You have decreed. Verily You decree and none can decree over You. And none is abased whom You befriend, and none is honored whom You oppose. Blessed are You, our Lord, Exalted. To You, O Allah, all praise is due for what You have decreed, and to You, O Allah, is due all thanks for Your blessings and bounty. We seek forgiveness from (You) Allah for all of our sins and mistakes, and we repent to You.

O Allah, apportion to us such fear (khashya) of You as should serve as a barrier between us and acts of disobedience; and such obedience as will take us to Your Paradise; and apportion for us a share of certainty (yaqeen) that will make it easy for us to bear the hardships and tribulations of this world. Allow us, O Allah, to enjoy our hearing, our sight and our strength as long as You keep us alive, until we pass away; grant us retribution, but only from those who have wronged us, and do not put over us, due to our sins, an authority that does not fear You in regards to us nor shows us compassion.

O Allah, do not let worldly affairs (dunya) be our principal concern nor the ultimate limit of our knowledge; do not make the Fire our abode, and make, O Allah, Paradise our home and final dwelling place, by Your Mercy, O Most Merciful of those who show mercy.

O Allah, we ask You for guidance (huda) and piety (tuqaa), virtue (`afafah) and richness (ghinaa).

O Allah, we ask You [to grant us] the performance of good deeds, and restraint from the forbidden, and love for the poor. [We ask] that You forgive us and have mercy on us, and that if you will for a people to be tried by tribulation (fitna), that You grasp us to You, and prevent us from being from among them.

O Allah, we ask you for Your love, and the love of those who love You, and the love of those deeds that draw us close to Your love, O Lord of Majesty and Honor (Dhul Jalali wal-Ikram).

O Allah, grant our souls (nufus) piety (taqwa), and purify them, for You are the best to purify them, and You alone are their Guardian and Master, O Lord of Majesty and Honor (Dhul Jalali wal-Ikram).

O Allah, accept our repentance, wash away our sins, respond to our supplications, make firm our proof, guide our hearts, straighten our tongues, and remove rancor and ill-feeling from our hearts.

O Allah, enrich us with forbearance (hilm); ornament us with knowledge (`ilm); honor us with piety (taqwa); and beautify us with well-being (`aafiya), O Lord of Majesty and Honor (Dhul Jalali wal-Ikram).

O Allah bless us in our hearing, our sight, and our hearts; [bless for us] our spouses and our children, and accept our repentance, for You are the Oft-Relenting, Most Compassionate (at-Tawwab ar-Raheem).

Make us thankful for Your blessings, declaring our praises and gratitude for them (thana), and expressing that in our speech; and complete and perfect [such blessings] upon us, for You are the Benevolent, the Generous (al-Jawaad al-Kareem).

La ilaha illaAllah… [Praise] proportionate to the amount of creatures who walk on earth and on its steps. All praise is due to Him in Whose Hands are the keys of relief and refuge (faraj).

Our Refuge when all doors are closed… and all means (of escape) are cut… and a barrier lies between us and our families and companions…

O You besides Whom there is no other lord (rabb) to call upon, nor angel to whom one’s request is deferred, nor intercessor that is beseech-ed. O You Who only increases in generosity and munificence with every request … Who only increases in graciousness and benevolence when presented with large amounts of [people's] needs

Allow us to taste the coolness of Your Pardon.

And the sweetness of intimate discourse with You.

O Allah, we have been tending to the responsibility of fasting and standing in prayer during this month, with so many shortcomings from us, and we have, by this, fulfilled from Your rights only a tiny portion from a lot.

O Allah, have mercy on us, one and all – and grace the evildoers among us for the sake of those who do good.

O Allah, forbid the Fire from [touching] our skin, for it cannot bear [its torment], O Lord of the Worlds (Rabb al-`Alameen)

O Allah, we seek refuge in You from the punishment of Hell-Fire (Jahannam); ‘Its punishment is indeed an affliction grievous; evil indeed is it as an abode and a place to dwell.’ (From the Quran 25:65-66)

O You Whose Forgiveness is Vast and Encompassing… O Our Lord…

Is there, in existence, a lord (rabb) other than You to call upon?

Or in the universe, a god (ilah) other than You in whom one can put their hopes?

Or a judge other than You to whom a complaint can be raised?

Who else can we cry out to in distress, when You are the Most Knowing (al-Aleem), the Powerful (al-Qaadir)? To whom else can we turn, when You are the Most Generous (al-Kareem) and the One Who Conceals (as-Saatir)? Who else can we seek victory from, when You are Our Protector (al-Mawla) and the One Who Grants Victory (an-Naasir)? Who else can we ask for rescue, when You are Our Protector (al-Mawla), The Irresistible (al-Qaahir)? Who else can mend our affairs, when You alone are the One who mends hearts? Who else can forgive our sins when You are the Merciful, the Forgiving (ar-Raheem, al-Ghafir)?

O You who knows every secret and every innermost thought…

O You Who is The First (al-Awwal) and the Last (al-Aakhir), The Apparent (adh-Dhahir) and the Hidden (al-Batin)…

O Refuge of the Seekers… Beloved of the Lovers… Comfort of those who are cut off… O Companion of those who remember you…O You Who is with the hearts of the broken-hearted…O You Who fulfills the needs of those who petition You…O You Who accepts the repentence of the penitent… O You Who relieves the distressed of their hardship…

We ask You, O Allah, to accept our supplication, and raise our ranks [in Your Sight and in Paradise], to forgive our sins, to respond to our yearnings, to conceal our faults and overlook our misdeeds.

O Allah, O Lord of Majesty and Honor (Dhul Jalali wal-Ikram)… O Unique One (al-Waahid al-Ahad), O You Who is Singular and Free of Want (al Fard as-Samad), O Supreme and Irresistible Subduer (al-Qahhar), O Oft-Relenting One (at-Tawwab)…

We ask You, O Allah, by every name that belongs to You, by which You have named Yourself, or that You have revealed in Your book, or You have taught to any of Your creation, or that You have preserved with You in Your knowledge of the unseen,

that you make the majestic and noble Quran the blossoming spring of our hearts

and the light of our chests, and the means of removing our sorrows, and dispelling our sadness and grief, and our driver and guide to You and Your Gardens – Gardens of Eternal Bliss.

O Allah, make us among those who care for its ordinances (hudood) and the pronunciation of its words (huroof); do not make us among those who care for the pronounce of its words, but ignore its ordinances.

O Allah, Ramadan has announced its departure; so please make it also a departure of our sins and our deficiencies and shortcomings, O Lord of Majesty and Honor (Dhul Jalali wal-Ikram).

O Allah, bring solace to our hearts upon separating from this month. O Allah, return this month to us again over many years and numerous times, while we are in good health and well being and expansive provision, O Lord of Majesty and Honor (Dhul Jalali wal-Ikram).

O Allah, forgive all the Muslim men and women who have passed away, and all the believing men and believing women; those who bore witness to Your Oneness and to Your messenger with his message; and who died upon that.

Oh Allah, forgive them and grant them Your mercy; pardon them and be generous with them; bless their arrival, and make wide their entrance; comfort their loneliness; and exchange their [earthly] home for a better home, and their [earthly] spouse (ahl) for a better spouse. O Allah, cleanse them of their sins and mistakes just as a white cloth is washed of dirt, and wash them with water and snow and hail.

O Allah, send down upon their graves light, spaciousness and happiness, until they become in the depths of their graves tranquil and content, and on the Day of Judgment among those who are safe [from Your punishment]

O Allah, move them from the narrowness of the grave and dwelling of worms to the eternal gardens; around thornless lote-trees, clustered plantains, and long extended shades.

O Allah, grant us mercy when we reach where they have reached, under casket and soil, alone. O Allah have mercy [and relieve] our feelings of estrangement in this life, and our loneliness in our graves, and our fear on the Day of Judgment. O Allah have mercy upon us when we stand in abject humility before You.

O Allah, please accept our supplication and respond to it; O You whose mercy is vast and expansive, please grant us our request.

O Allah, give us a plentiful share from the good of this world and the hereafter which our knowledge and actions are too deficient to attain, and our supplications have missed.

O Allah, send peace and blessings on Muhammad and the family of Muhammad, as You have sent peace and blessings on the family of Abraham.

O Allah, make us arrive at his Hawd, and bestow on us his intercession, and resurrect us as part of his group (zumrah). O Allah, purify us by our sending prayers upon him. O Allah, please grant him as an intercessor for us. O Allah, please make him one who gives us to drink from the Hawd. O Allah do not prohibit us from his company in the Gardens.

O Allah, we ask you for fear (khashya) of You in secret and in open; and we ask You to help us speak the word of truth whether happy or in anger; we ask you for moderation (qasd) whether in poverty or wealth. We ask you for coolness and comfort to our eyes that does not abate; and we ask You for blessings that are never exhausted; and we ask You for the coolness of life after we have died; and we ask You for the sweetness of looking at Your Noble Countenance, and for longing to meet You without difficulty or trial, O Lord of Majesty and Honor (Dhul Jalali wal-Ikram).

O Allah we ask You for steadfastness in our affairs, and strong resolve in [seeking] right-guidance; we ask You to grant us gratitude for our blessings, and the best and most beautiful of worship.

And we ask You, O Allah, for a sound heart, and a truthful tongue; and we ask You for goodness (khayr) You know, and to protect us from evil (sharr) You know, and we seek Your forgiveness for what You know (of our deeds), for You are the Absolute Knower (al-`Allam) of all that is unseen.

Extremist US pastor Terry Jones announces plans to burn Quran again

Anti-Islamist Pastor Terry Jones, who was sentenced to death by an Egyptian court in November 2012 for his ties to a film wrongly protaying Muslims that sparked Islamic riots, is planning a mass Quran burning to mark the 12th anniversary of Sept. 11.

A press release from his organization “Stand Up America!” states that on Sept. 11, 2013, group members and followers will hold an “International Burning of 2,998 Korans” to send Islam a very clear warning. The 2,998 reportedly represents the number who died during the Sept. 11, 2001, terror attacks.

“On September 11th, 2013, to remember those who were murdered by radical Islam, and to send Islam a very clear warning that they will not get their foothold in the American Constitution as they have done in Europe, we will be holding an International Burning,” he said, in the release.

Jones’ event, if carried out and given prominent media coverage, would likely provoke some Muslim communities in the world which feel threatened by such inflammatory gestures. Burning copies of the Islamic holy book might also inflame anti-Muslim attitudes in the United States. He has once again announced plans to desecrate Islam’s holy book Quran by burning it, a move likely to spark worldwide outrage.

In November, 2012, an Egyptian court sentenced Jones, in absentia, to death for his role in the production of a blasphemous anti-Islam movie. The $5-million US-made movie Innocence of Muslims was financed by more than 100 Zionist Jews, and sparked massive demonstrations across the Muslim world.

“And We send down of the Quran that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it), and it increases the Zalimun (polytheists and wrong-doers) nothing but loss.” [Al-Quran,Surah Al-Isra', 17:82]

“Verily, We, it is We Who have sent down the Dhikr (i.e. the Quran) and surely, We will guard it (from corruption).” [Al-Quran, Surah Al Hijr, 15:9]

Religious BooksNot only does the burning of holy texts reflect the darkest days, but it is hard to think of anything more un-American and un-human. This objectionable act has already caused alarm in the Muslim world, stirring up hate and discrimination.

In a Gainesville Sun article of August 26, 2010, Pastor Terry Jones stated that he has never read the Quran. I find this unfortunate and urge all non-muslims to Read the Quran.

So let’s say you’re a non-Muslim and you’ve decided to support this act of Jones. What now?

Be sure to read a modern translation of the Holy Quran heres the link http://adf.ly/W2Bj8

Food for the Nafs (soul) Dhikr of Allah

“Those who believe (in the Oneness of Allah – Islamic Monotheism), and whose hearts find rest in the remembrance of Allah, Verily, in the remembrance of Allah do hearts find rest.” [Surah Ar-Ra'ad, 13:28]

How many times a day do we find ourselves with “time to kill” on our way to work, on the bus to school, waiting in the elevator, what if you could turn this time into pure good deeds. What are the words which you can say that are most pleasing to Allah subhana wa ta’ala, and can instantly give you that iman boost to help keep you going throughout your day?

We need adhkar more than food and water. Proper remembrance of Allah is part of a healthy diet for every believer, but how many of us have taken the time to learn about its rules and etiquettes?

The Prophet said: “By Allah! I ask for forgiveness from Allah and turn to Him in repentance more than seventy times a day.” [Bukhari]

So if the one whose past and future sins had been forgiven asked Allah for forgiveness so many times a day, what are we waiting for?

“And He gave you of all that you asked for, and if you count the Blessings of Allah, never will you be able to count them. Verily! Man is indeed an extreme wrong-doer, – a disbeliever (an extreme ingrate, denies Allah’s Blessings by disbelief, and by worshiping others besides Allah, and by disobeying Allah and His Prophet Muhammad SAW).” [Surah Ibrahim, 14:34]

“Verily, the Muslims (those who submit to Allah in Islam) men and women, the believers men and women (who believe in Islamic Monotheism), the men and the women who are obedient (to Allah), the men and women who are truthful (in their speech and deeds), the men and the women who are patient (in performing all the duties which Allah has ordered and in abstaining from all that Allah has forbidden), the men and the women who are humble (before their Lord Allah), the men and the women who give Sadaqat (i.e. Zakat, and alms, etc.), the men and the women who observe Saum (fast) (the obligatory fasting during the month of Ramadan, and the optional Nawafil fasting), the men and the women who guard their chastity (from illegal sexual acts) and the men and the women who remember Allah much with their hearts and tongues (while sitting, standing, lying, etc. for more than 300 times extra over the remembrance of Allah during the five compulsory congregational prayers) or praying extra additional Nawafil prayers of night in the last part of night, etc.) Allah has prepared for them forgiveness and a great reward (i.e. Paradise).” [Surah Al-Ahzab, 33:35]

Let us not be of those who disobey Allah. Let us join those who remember Allah at all times. Brothers and sisters do lots of Dua’ and Dhikr this Ramadan, and renew your connection to Allah subhana wa ta’ala today!